Michael Wynn's Occult Reference Library
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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

names three heathen gods, thunar, woden, saxnot, of whom the third can have been but little inferior to the other two in power and holiness. sahsnot is word for word gladii consors, ensifer [germ, genoss, sharer; who else but zio or uor and the greek ai'tsp the as. genealogies preserve the name of saxnedt^ or, without the need of any transition, ear might at once be ares* war is burdensome in old age. transl- the notions of raving (wiitcn) and insanire are suitable to the blustering stormful god of war. homer calls ares 0ovpns the wild, and("tcj)p(cv the insensate, 6y nvriva oi'sf depia-ra, ii. 5, 761. but naiverai is said of other gods too, particularly zeus (8 .300) and dionysos or bacchus (6, l;-i2^ one might think of fro, freyr (ch. x, but of course glittering swords were attributed to

ks better, since wolf in ids wodana xxi. xxii. xxiii brought to light the festivals and images of priapns or ters at a late period in the netherlands. this ters is the as. tmrs, ohg. zers, and herbort 4054 is shy of uttering the name xerses. phallus-worship, so widely spread among tlie nations of anti([uity, must have arisen out of an innocent veneration of the generative i)rinciph, which a later age, conscious of its sins, prudishly avoided. after all is said, there is an inkling of the same in phol too and the avoidance of his name (ch. xi, though i do not venture exactly to identify him with (fxiwos^ not only demeter, but zeus received loar-ojj'erings, ii, 19, 197 '2ol. 214 fro. leer (theoderic, derrick with the boar) goes his round on christmaseve night, and people are careful to get a

also belongs to bavaria (see suppl. in the fulda traditions (schannat p. 291, no. 85) occurs this remarkable passage: widerolt comes tradidit sancto bonifacio quicquid proprietatis habuit in pholesbrunnen in provincia thuringiae. to this pholesbrunno, the village of plmlsborn has the first claun, lymg not far from the saale, equidistant from the towns apolda, dornburg and suiza, and spelt in mid. age documents phulsborn and pfolczborn; there is however another village, falshrunn or falsbronn, on the ptauhe eberach in the franconian steigerwald. now ffoleshrunno all the more plainly suggests a divinity (and that, balder, as there are also baldersbrunnen: a baldebrunno has been produced from the eifel mts, and from the pjiine palatinate^ and it has been shown that the form ought to be correc

have grafted themselves on great christian festivals. maidens clothed in white, who at easter, at tlie season of returning spring, show themselves in clefts of the rock and on mountains, are suggestive of the ancient goddess (see suppl. 8. zisa. beda's account of hrede and eastre* shall be followed now by a statement reaching back to the 11th century, and deserving attention if only for its great age, concerning a goddess zisa worshipped at augsburg in the heathen time^ for oriens he chooses iirruns, for occijens sagqs, i.e, rising and sinking of the sun, not tliat he did not know vistr (versus occidentem, root vis (repose, stillness, evening^ composite proper names: ostroberht, austroberta, austregisil, ostrogotha (like visigotha, vistrimund, westeralap, sundarolt, nordberulit &c &c* in t

ren (in honour of) zise der abgottin, die sie nach heidnischen sitten (after heatlien ways) anbetten zu denselben zeiten (adored in those days. die stat ward genennt (city got named) auch zisaris nach der abgottin (after the goddess, das was der pris. der tempel als lang stund unversert (stood uninjured, bis im von alter was der val beschert (its fall decreed, und da er von alter abgieng (as from age it passed away, der berg namen von im empfieng (the hill took name, daruf gestanden was (whereon had stood) das werck, und haist noch hlit (hight still to-day) der zisciibcrclc. conf. keller's fastn. sp, p. 1361. sigism. meisterlin, in his augsburg chronicle (which is in print from the 8th chap, of bk 1, treats of this cisa in chaps. 5-6 of bk 2. in the unprinted chap. 4 of bk 1, he unmistakab

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

s can be grown in pots or in gardens and chopped in a mortar and pestle. fresh herbs have more immediate energies than dried, though the latter are better in sachets and poppets. always bear in mind that the magick is in you, not in your tools, and a wand cut from a fallen hazel or willow branch in the right hands can be more magical that the most elaborate crystal-tipped one purchased from a new age store. spell casting spell casting is part of some, but by no means all, wiccan activities. most spells are carried out with the purpose of changing someone's life for the better or sending healing energies to others. for example, love magick could, if you wish to bring love into your life, be focused on increasing the love in the world, thereby attracting love in its many forms, and not just

eparate. you can decide what equipment you need to buy at these planning meetings and one person can act as co-ordinator. set up a joint fund for candles, crystals, incense, etc, and appoint one person to check and replenish supplies. large supermarkets have an amazing array of candles, incenses and oils, as do gift shops and herbal pharmacies, while on the internet there are a vast number of new age mailorder outlets. i have also listed some in the back of this book. appoint one person to organise a specific festival and to act as high priest or priestess for that occasion. hierarchies rarely work in less formal groups of friends. remember, too, that sometimes the most reticent member may prove the most dynamic at singing chants and raising energies. you may discover that particular membe

who regale you with supposed wiccan practices or offer to do spells for you, usually for money. true wiccans are among the most tolerant of people and would never seek to impose their beliefs on others and are usually incredibly reticent with people they do not know. in the meantime, it is wise to follow an indirect route to find your coven, perhaps through 'green' organisations and reputable new age stores, or by attending workshops and celebrations arranged by pagan federations and healing organisations, and talking to people there. you can also visit healing festivals and buy established pagan magazines. take your time until everything feels right and you have answered all the questions you need to ask. no reputable coven will be in a hurry to sign you up- the reverse is usually the cas

s can be achieved when a wiccan coven sends healing light to a sick member or a friend. for hundreds of years, angels have been invoked in magick, just as in religion, both for protection and to act as vehicles for healing or positive energies. practitioners of white magick may focus on particular aspects of a god or goddess figure, or benign power, personified through different deities from many age and cultures. when i began practising magick ten years ago, i found it very artificial to invoke a goddess who belonged to another time and culture. however, i have since found that such symbols do hold a great deal of power and therefore can concentrate specific energies. i have listed in chapter 4 a number of deities that seem to be especially potent in ritual or as a focus for meditation. b

y. in chapter 13, seasons and festivals, i describe the major solar, lunar and agricultural festivals that formed a focus for attracting abundance and increase to the land, animals, crops and people, tapping into the life force that connected them all. in past time, the well-being of the planet was considered to be the responsibility of peasant as well as king through paying tributes and enacting age-old ceremonies to invoke the necessary energies for the wheel of the year to turn. so individual prosperity or fertility was attained both through private spells and charms and by sending positive energies to the earth and the cosmos and, in a sense, receiving bounty as those beams were amplified and returned to the sender. folk or domestic magick was an important part of people's everyday liv

ABRAMELIN1

the late madame blavatsky is an example in point. this period in which abraham the jew lived was one in which magic was almost universally believed in, and in which its professors were held in honour; faust (who was probably also a contemporary of our author, cornelius agrippa, sir michael scott, and many others i could name, are examples of this, not to mention the celebrated dr. dee in a later age. the history of this latter sage, his association with 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 eu

e. 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, sounded in europe the tocsin of that fearful struggle which invariably precedes social reorganisation, that wild whirlw

especially valuable are the remarks of abraham the jew on the various professors of the art which none may name in the course of his wanderings and travels; the account of the many wonders he worked; and, above all, the careful classification of the magical experiments in the third book, together with his observations and advice thereon. not least in interest are the many notable persons of that age for or against whom he performed marvels: the emperor sigismund of germany: count frederic the quarreller: the bishop of his city (probably either john i, who began the foundation of the w rzburg university in 1403 with the authorisation of pope boniface ix, or else echter von mespelbrunn, who completed the same noble work: the count of warwick: henry vi. of england: the rival popes john xxiii

(the only other person he mentions besides himself and abra-melin who was acquainted with this particular system of magic, namely that having been brought up a christian, he had renounced that faith and become a jew. at first sight it does not seem clear from the occult point of view what particular occult disadvantage should be attached to such a line of action. but we must remember, that in his age, the conversion to another religion invariably meant an absolute, solemn and thorough renunciation and denial of any truth in the religion previously professed by the convert. herein would be the danger, because whatever the errors, corruption, or mistakes in any particular form of religion, all are based on and descended from the acknowledgment of supreme divine powers. therefore to deny any

of the experiment. the child now became clairvoyant, and said at first that he saw something white; then that he saw visions, an angel, etc. again the documents say, that he worked through the usual ceremonies, and that all was wonderfully corroborated through the appearance of the angel. cagliostro is also said at milan to have availed himself of the services of an orphan maiden of marriageable age as clairvoyant. it will be remarked that this modus operandi differs strongly from that employed by the mesmerists and hypnotists of to-day with their clairvoyants. for here the whole force of the operator was concentrated on a magical ritual of evocation, the hand being merely laid on the child s head to form a link; and it in no way appears that the child was reduced to the miserable conditi

ABRAMELIN2

god doth aid all those who put their confidence in him and in his wisdom, and such as wish to live rightly, making use with honour of the deceitful world, which ye shall hold in abomination, and see that ye make no account of its opinion when ye shall be arrived at the perfection of the work, and that ye shall be possessors of this sacred magic. of abramelin the mage 47 the third chapter. of the age and quality of the person who wisheth to undertake this operation. n order to describe the aforesaid and other considerations in the best possible manner; i will here make a general recapitulation; mentioning also first what may bring hindrance unto the matter. it is, then, necessary that such a man9 give himself up unto a tranquil life, and that his habits be temperate; that he should love re

nce unto the matter. it is, then, necessary that such a man9 give himself up unto a tranquil life, and that his habits be temperate; that he should love retirement; that he should be given neither unto avarice nor usury (that he should be the legitimate child of his parents is a good thing, but not as necessary as for the qabalah, unto which no man born of a clandestine marriage10 can attain; his age ought not to be less than twenty-five years nor more than fifty; he should have no hereditary disease, such as virulent leprosy; whether he be free or married importeth little; a valet, lackey, or other domestic servant, can with difficulty arrive at the end required, being bound unto others and not having the conveniences at disposal which are necessary, and which this operation demandeth. am

andeth, so as to become accustomed unto that retirement which is so necessary and useful (14) should he who performeth this operation during the six months or moons commit voluntarily any mortal sin prohibited by the tables of the law, be certain that he will never receive this wisdom (15) sleep in the day-time is entirely forbidden, unless absolutely requisite, owing to some infirmity, or to old age, or to debility of constitution; for god is always willing to employ mercy104 towards mankind, because of their infirmities (16) if you have not the fixed intention of continuing the operation, i counsel you on no account to commence it; because the lord doth not care to be mocked, and he chastiseth with corporal maladies those who make a mock of him. howbeit, he who is hindered from continuin

infirmities (16) if you have not the fixed intention of continuing the operation, i counsel you on no account to commence it; because the lord doth not care to be mocked, and he chastiseth with corporal maladies those who make a mock of him. howbeit, he who is hindered from continuing through some unforeseen accident, sinneth in no way (17) it is impossible for him who hath passed fifty years of age to undertake this operation. thus also was it the custom in the true and ancient jewish law concerning the priesthood. also, he should not be less than twenty-five years of age (18) you shall not permit the familiar spirits to familiarise themselves too much with you, through your disputing and arguing with them; because they will propound so many affairs and things at once as to confound and

n into his garment. know also that when the seven years be expired, the spirit which was conjoined with the body will at once depart, and that we cannot further prolong the period of the aforesaid seven years. i made proof of this operation in the morea for the duke of saxonia, who had only children who were minors, and the eldest was between of abramelin the mage 103 twelve and thirteen years of age, unfit for the government and management of his estate, the which his own relatives would have seized upon and appropriated unto themselves; and by this means i provided (against the contingency, and prevented that estate from falling into other hands. chapter xiv (the twelve symbols for the twelve hours of the day and of the night, to render oneself invisible unto every person) to render ones

ABRAMELIN3

shall have given (unto thee; for he who should employ these for evil ends shall render himself incapable of obtaining from god any other grace and benefit. the child which one should choose for greater surety and success in (the acquisition of) this sacred science should be born of a legitimate marriage, and its father and mother should be also legitimate. it should be from six to seven years of age, vivacious, and witty; it should have a clear speech and pronounce well. thou shalt prepare it some time before commencing the operation and have it ready when the time requireth. i myself am of opinion that there should be two (children) in case of any accident which might happen, through sickness, or death, or other like (hindrance. thou shalt gain it over to thee by giving it puerile things

ADEPTUS MINOR INITIATION

y hands bound behind thy back, and rejoice not at his fall. and, in thine intercourse with the members of our order, let thy hand given unto another be a sincere and genuine pledge of fraternity. respect his or her secrets and feelings as thou wouldst respect thine own 'bear with one another and forgive one another' even as the master hath said. v.h. frater hodos chamelionis, what is the symbolic age of the aspirant" hodos "his days are an hundred and twenty years" second "it is written 'my spirit shall not always strive with man, seeing that he also is flesh, yet his days shall be an hundred and twenty years' associate adeptus minor, unto what do those 120 years of the aspirant's symbolic age correspond" third "to the five grades of the first order through which it is necessary for the as

mmemorial, and that the rites were practiced and the wisdom taught in egypt, eleusis, samothrace, persia, chaldea and india, and in far more ancient lands. the story of the introduction to these mysteries into medieval europe has thus been handed down to us "in 1378 was born the chief and originator of our fraternity in europe. he was of noble german family, but poor, and in the fifth year of his age was placed in a cloister where he learned both greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land, but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar' that is, the blood of the lamb. there he was duly initiated, and took the mystic ti

ents and insignia as here shown before you. upon his breast was the book 't, a scroll explaining in full the mystic tarot; at the end of which was written a brief paragraph concerning christian rosenkreutz, beneath which the earlier fraters had inscribed their names. following this came the names of the three highest chiefs of the order, frater hugo alverda, the phrisian, in the 576th year of his age. frater franciscus de bry, the gaul, in the 495th year of his age. frater elman zata, the arab, in the 463rd year of his age. last of all was written: ex deo nascimur; in hwchy morimur; per spiritum sanctum reviviscimus 'in god are we born, in hwchy we die, through the holy spirit we rise again (the pastos is closed and the altar is replaced) second "so, then our frater n.n. and his companions

ALEE J BOOK OF AIWASS

r she is the life giver, nurturer, sustainer. the role of satan is architect, builder and destroyer. both work interdependently to achieve balance, harmony and consistent change. they define, compliment and complete one another. life is an expression of both order and chaos. it consists of a continuous series of good and bad experiences which appear to follow a pattern. this is true regardless of age, irrespective of our race or religious convictions. when life goes well, our spiritual growth tends to stagnate. the onslaughts and challenges of daily life give us the impetus to grow and excel. spiritual evolution beginning with the lower order of species, one particular strain will possess what could be termed a "hive soul" take for example the monarch butterfly- there are thousands in exis

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

no sooner had he done so that his poetry itself became flooded with supernal light and energy. he produced masterpieces. and then he gave up his magick because the task of further progress appalled him. the result was that his poetry fell completely away to the standard of wet blotting paper. 20. let me tell you also of one man almost illiterate, a lancashire man who had worked in a mill from the age of nine years. he had studied for years with the toshophists with no results. then he corresponded with me for some time; he had still no results. he came to stay with me in sicily. one day as we went down to bathe we stood for a moment on the brink of the cliff which led down to the little rocky cove with its beach of marvellous smooth sand. i said something quite casually- i have never been

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

tolerable good character. if he had one, he would be sure to neglect her for a vampire or a shrew. a good woman is too near that heaven of reality which he is sworn to renounce! and this, i suppose, is why i am interested in the woman who has come to sit at the nearest table. let us find out her story; let us try to see with the eyes of her soul! v. she is a woman of no more than thirty years of age, though she looks older. she comes here at irregular intervals, once a week or once a month, but when she comes she sits down to get solidly drunk on that alternation of beer and gin which the best authorities in england deem so efficacious. as to her story, it is simplicity itself. she was kept in luxury for some years by a wealthy cotton broker, crossed to europe with him, and lived in londo

ALEISTER CROWLEY ACROSS THE GULF

the earth in her course. chapter ii so for many years i grew sleek and subtle in my womans attire. and the old eunuch (who was very wise) instructed me in the art of magic and in the worship of the veiled one, whose priestess was i destined. i remember now many things concerning those strange rituals, things too sacred to write. but i will tell of an adventure that i had when i was nine years of age. in one of the sacred books it is written that the secret of that subtle draught which giveth vision of the star-abodes of duant, whose sight is life eternal in freedom and pleasure among the living, lieth in the use of a certain little secret bone that is in the bear of syria. yet how should i a child slay such an one? for they had taken all weapons from me. but in a garden of the city (for w

ho were friendly to me and loyal to the goddess took that virgin courtesan, and led her in triumph through the city, veiled and crowned as is befitting. now after some days he that guarded the sacred goat of khem died, and they appointed her in his place. and she was the first woman that was thus honoured since the days of the evil queen in the eighteenth dynasty, of her that wearied of men at an age when other women have not known them, that gave herself to gods and beasts. but now they took me to the pool of liquid silver- or so they called it; i suppose it was quicksilver; for i remember that it was very difficult to immerse me- which is beneath the feet of the veiled one. for this is the page 9 gulf.txt secret of the oracle. standing afar off the priest beholds the reflection of her in

ne, formed by me, part of me, apart from me- all these things at one moment- and at the same time the ecstasy of love grew colossal, a tower to scale the stars, a sea to drown the page 16 gulf.txt sun. i cannot write of this. but in the streets people gathered apples of gold that dropped from invisible boughs, and invisible porters poured out wine for all, strange wine that healed disease and old age, wine that, poured between the teeth of the dead (so long as the embalmer had not begun his work, brought them back from the dark kingdom to perfect health and youth. as for me, i lay as one dead in the arms of the holy veiled one- veiled no more- while she took her pleasure of me ten times, a thousand times. in that whirlwind of passion all my strength was as a straw in the simoom. yet i grew

ng, long i slept. now when i awoke the nymph had gone; but i took form my bosom a little casket of certain sacred herbs; and casting a few grains into the pool, repaid her for her courtesy. and i blessed her in the name of our dead lady isis, and went on in the strength of that delicious meal for a great way. yet i page 23 gulf.txt wist not what to do; for i was as it were a dead man, although my age was barely two and twenty years. what indeed should befall me? yet i went on; and, climbing a ridge, beheld at last the broad nile, and a shining city that i knew not. there on the ridge i stood and gave thanks to the great gods of heaven, the aeons of infinite years, that i had come thus far. for at the sight of nilus new life began to dawn in me. chapter vi without any long delay i descended

s a young child, the image of all nature and all man raised above life and death, under the supreme rule of hadit that is force and of nuit that is matter- though they are a matter an a force that transcend all our human conceptions of these things. but of this more anon, in its due place. chapter viii behold me then returned to thebai! so scarred and altered was i, though not yet thirty years of age, that they knew me not. so i offered myself as a serving-man in the temple of osiris, and i pleased the priests mightily, for by my magic power- though they thought it to be natural- i sang songs unto the god, and made hymns. therefore in less than a year they began to speak of initiating me into the priesthood. now the high priest at this time was a page 33 gulf.txt young and vigorous man, bl

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

by membership in a satanic cult in yonkers. several months after the capture of david berkowitz in 1978, nearly one thousand people killed themselves in guyana at the orders of a crazed religious leader. several months after that, the leader of a mystical islamic sect seized power in iran and- at the time of writing- is calling for a holy war against the infidel. there is evidence that every new age witnesses a baptism by fire. christians and muslims are turning on each other and themselves; israel is once again in serious jeopardy; buddhism is being eradicated in southeast asia as it was in tibet. the ancient ones, lords of a time before memory, are being drawn by the smell of confusion and the hysteria and mutual hatred of the primitive life-forms on this planet: human beings. unless th

ook is also an amulet, a protective shield, that guards its own from the machinations of evil. extraterrestrial or primevally elemental, alien beings or subconscious repressions, they are powerless against us if we consider deeply the message of this book, and take the seeming ranting of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crowned and conquering child, horus, not in a slouch towards bethlehem, but born within us at the moment we conquer the lurking fear in our own souls. new york, n.y. december, 1979 "our work is therefore historically authentic; the rediscovery of the sumerian tradition- aleister crowley introduction in the mid- 1920's, roughly two blocks from where the warlock shop once stood, in brookl

n heights, lived a quiet, reclusive man, an author of short stories, who eventually divorced his wife of two years and returned to his boyhood home in rhode island, where he lived with his two aunts. born on august 20, 1890, howard phillips lovecraft would come to exert an impact on the literary world that dwarfs his initial successes with weird tales magazine in 1923. he died, tragically, at the age of 46 on march 15, 1937, a victim of cancer of the intestine and bright's disease. though persons of such renown as dashiell hammett were to become involved in his work, anthologising it for publication both here an abroad, the reputation of a man generally conceded to be the "father of gothic horror" did not really come into its own until the past few years, with the massive re-publication of

he would become famous (after the reference in the book of revelation "the beast 666, was his mother, and he eventually took this appellation to heart. he changed his name to aleister crowley while still at cambridge, and by that name, plus "666, he would never be long out of print, or out of newspapers. for he believed himself to be the incarnation of a god, an ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have called "out of space, that contained the formula for a new world order, a new system of philosophy, science, art and religion, but this new order had to begin with the fundamental part, and common denominator, of all four: magick. in 1937, the year lovecraft

ad a list of their kings before the flood, which even they carefully chronicled, as did many another ancient civilisation around the world. it is believed that they had a sophisticated system of astronomy (and astrology) as well as an equally religious rituale. magick, as well in history, begins at sumer for the western world, for it his here, in the sand-buried cuneiform tablets that recorded an age, that the first creation epic is found, the first exorcism, the first ritual invocations of planetary deities, the first dark summonings of evil powers, and ironically, the first "burnings" of people the anthropologists call "witches. lovecraft's mythos deals with what are known chthonic deities, that is, underworld gods and goddesses, much like the leviathan of the old testament. the pronunci

ALEISTER CROWLEY BOOK OF LIES

rn to rags- nay! nay! my head was mashed into wood pulp, and thereon the daily newspaper was printed. thus wrote i, since my one love was torn from me. i cannot work: i cannot think: i seek distraction here: i seek distraction there: but this is all my truth, that i who love have lost; and how may i regain? i must have money to get to america. o mage! sage! gauge thy wage, or in the page of thine age is written rage! o my darling! we should not have spent ninety pounds in that three weeks in paris..slash the breaks on thine arm with a pole-axe! book of lies get any book for free on: www.abika.com 116 [120] commentary( nu-epsilon) the number 55 refers to malkuth, the ride; it should then be read in connection with chapters 28, 29, 49. the "drooping sunflower" is the heart, which needs the d

a omicron-delta carey street when nothing became conscious, it made a bad bargain. this consciousness acquired individuality: a worse bargain. the hermit asked for love; worst bargain of all. and now he has let his girl go to america, to have "success" in "life: blank loss. is there no end to this immortal ache that haunts me, haunts me sleeping or awake? if i had laylah, how could i forget time, age, and death? insufferable fret! were i an hermit, how could i support the pain of consciousness, the curse of thought? even were i that, there still were one sore spot- the abyss that stretches between that and not. still, the first step is not so far away- the mauretania sails on saturday! book of lies get any book for free on: www.abika.com 155 [158] commentary( omicron-delta) carey street is

ALEISTER CROWLEY CONCERNING DEATH

with his horse and spear as thou chasest thy will through the forests of eternity, whose trees are the hair of nuit thy mistress! thrill with the joy of life and death! know, hunter mighty and swift, the quarry turns to bay! thou has but to make one sharp thrust, and thou hast won. the virgin of eternity lies supine at thy mercy, and thou art pan! thy death shall be the seal of the promise of our age-long love. hast thou not striven to the inmost in thee? death is the crown of all. harden! hold up thyself! lift thine head! breath not so deep- die! or art thou still entangled with the thorny plaits of wild briar rose that thou hast woven in thy magick dance on earth? are not thine eyes strong enough to bear the starlight? must thou linger yet awhile in the valley? must thou dally with the s

ALEISTER CROWLEY LIBER 777

nearly the only one. all these beautiful schemes break down sooner or later, mostly sooner. iv but it is necessary to settle on something: bad rules are better than no rules at all. we may then hope that our critics will aid our acknowledged feebleness; and if it be agreed that much learning hath made us mad, that we may receive humane treatment and a liberal allowance of rubber-cores in our old age. 4. the tree of life is the skeleton on which this body of truth is built. the juxtaposition and proportion of its parts should be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only co

it actually does. 4 2 notes 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (9 for yoni) 3 2 4= of b kun danger and obscurity genoj. 4 1 2 e of= mbng youth and ignorance. 5 2 7= of+ hs waiting, sincerity. 6 7 2+ of= sung contention, opposition, strength in peril. 7 0 2 9 of= sze multitude, age and experience. 8 2 0= of 9 p help. table of correspondences 43 figure. nature. name. divination and spiritual meaning. 9 3 7 d of+ hsi o kh small restraint. 10 7 6+ of c l pleased, satisfaction, treating, attached to, a shoe. 11 0 7 9 of+ th i spring, tree course. 12 7 0+ of 9 ph decay, patience, obedience, autumn, shutting up, restriction 13 7 5+ of! thung zbn union (of men. 14 5 7! of+ t y

ALEISTER CROWLEY LIBER CHANOKH

he fourteenth key noroni bajihie pasahasa oiada! das tarinuta mireca ol tahila dodasa tolahame caosago homida: das berinu orocahe quare: micama! bial oiad; aisaro toxa das ivame aai balatima. zodacare od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye sons of fury, the daughters of the just one! that sit upon 24 seats, vexing all creatures of the earth with age, that have 1636 under ye. behold! the voice of god; the promise of him who is called amongst ye fury or extreme justice. move and shew yourselves! unveil the mysteries of your creation; be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of c of e in the tablet of e. the queen of the thrones of earth. the fifteenth key ilasa! tabaanu li

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

or: by saturn: king: horus come to male& fe: less: the: mars exalt: full growth. christmale. see: bleat of a: ed therein: bacchus with calvary- eliphas: goat, a'a: sexually: cross kithairon- levi's de: male: thyrsus. sign: love: i.e: the instinct: to satisfy: godhead by: uniting it: with the: universe: iota-alpha-digamma varies in significance with successive aeons. 33 "aeon of isis" matriarchal age. the great work conceived as a straightforward simple affair. we find the theory reflected in the customs of matriarchy. parthenogenesis is supposed to be true. the virgin (yod-virgo) contains in herself the principle of growth- the epicene hermetic seed. it becomes the babe in the egg (a- harpocrates) by virtue of the spirit (a= air, impregnating the mother--vulture) and this becomes the sun

rchy. parthenogenesis is supposed to be true. the virgin (yod-virgo) contains in herself the principle of growth- the epicene hermetic seed. it becomes the babe in the egg (a- harpocrates) by virtue of the spirit (a= air, impregnating the mother--vulture) and this becomes the sun or son( digamma= the letter of tiphareth, 6, even when spelt as omega, in coptic. see 777 "aeon of osiris" patriarchal age. two sexes. i conceived as the father-wand (yod in tetragrammaton. a the babe is pursued by the dragon, who casts a flood from his mouth to swallow it. see "rev" vii. the dragon is also the mother- the "evil mother" of freud. it is harpocrates, threatened by the crocodile in the nile. we find the symbolism of the ark, the coffin of osiris, etc. the lotus is the yoni; the water the amniotic flu

t has been objected to reincarnation that the population of this planet has been increasing rapidly. were do the new souls come from? it is not necessary to invent theories about other planets; it is enough to say that the earth is passing through a period when human units are being built up from the elements with increased frequency. the evidence for this theory springs to the eye: in what other age was there such puerility, such lack of race-experience, such reliance upon incoherent formulas (contrast the infantile emotionalism and credulity of the average "well-educated" anglo-saxon with the shrewd common sense of the normal illiterate peasant) a large proportion of mankind today is composed of "souls" who are living the human life for the first time. note especially the incredible spre

y divination is valid. we cannot trace the process by which it performs it marvels<age of science, man is still dependent on art as to most matters of practical importance to him; the arts of government, of war, of literature, etc. are supremely influential, and science does little more than facilitate them by making their materials mechanically docile. the utmost extension of science can merely organize the household of art. art thus progresses in perception and power by increa

franz hartmann. an invaluable compendium. scrutinium chymicum, by michael maier. one of the best treatises on alchemy. science and the infinite, by sidney klein. one of the best essays written in recent years. two essays of the worship of priapus, by richard payne knight. invaluable to all students. 210 the golden bough, by j. g. frazer. the text-book of folk lore. invaluable to all students. the age of reason, by thomas paine. excellent, though elementary, as a corrective to superstition. rivers of life, by general forlong. an invaluable text-book of old systems of initiation. three dialogues, by bishop berkeley. the classic of subjective idealism. essays of david hume. the classic of academic scepticism. first principles, by herbert spencer. the classic of agnosticism. prolegomena, by em

ALEISTER CROWLEY MAGICK WITHOUT TEARS

he only one whom he could talk to was the shaman, or medicine man, who knew a little russian. the shaman once boasted that he could foretell the future, which my bolshevik friend ridiculed. the next day the shaman took him to a cave in the side of a hill in which there was a big transparent block of ice enclosing the naked body of a man- a white man, not a native- apparently about thirty years of age with no sign of a wound anywhere. the man's head, which was clean-shaven, was outside the block of ice; the eyes were closed and the features were european. the shaman then lit a fire and burnt some leaves, threw powder on them muttering incantations, and there was a heavy aromatic smoke. he said in russian to the bolshevik 'ask what you want to know' the bolshevik spoke in german; he was sure

getting what you need? just being childlike, i suppose! no? merely that you can explain such matters to yourself well enough. all right; on to no. 2. shall we look at levitation for a change? this power- if it be one- is very curious indeed. it connects more directly with magnetism than almost any other. the first thing we think of when someone says "magnet" is picking up iron filings as a child. age before honesty! let father poulain s.j. speak first! he is obliged to admit the phenomenon, because the church has done so. but precisely similar accounts of the levitation of pagans and heretics must be according to him, lies, or works of the devil. as for the method "god employs the angels to raise the saint, so as to avoid the necessity of intervening himself" lazy old parishioner! now for

e magic without tears get any book for free on: www.abika.com 280 law. this again seems to make it almost certain that "they" not only know the future, at least in broad outline, but are at pains to arrange it. i have no doubt that the advance of natural science is in the charge of a certain group of "masters" even the spiritually and morally as well as the physically destructive phenomena of our age must be parts of some vast all-comprehensive plan. putting two and two together, and making 718, it looks as if the masters acquiesced in and helped to fulfill, the formula of the catastrophic succession of the aeons. an analogy. we have the secret of the elixir of life, and could carry on in the same body indefinitely; yet at least some masters prefer to reincarnate in the regular way, only t

s founded on fact; damn it, why did the ms have to get lost) even suicide is not a "dead bird" i knew a creature once- careless observers often mistook him of a man- who tried three times, pistol, rope and poison. something always went wrong (like the babbacombe magic without tears get any book for free on: www.abika.com 315 murderer, who went to the scaffold three times, and lived to a green old age) finally he did poison himself, by accident, when he had no intention whatever of doing anything of the sort "where's the book of lies? ah, here we are "it is chance, and chance only, that rules the universe; therefore, and therefore only, life is good" then, is it mere fatuity and folly to make plans? was not the ixth atu, the hermit, also at one time called "prudence" of course. abstract phi

ALEISTER CROWLEY MEDITATION

are the simple impressions or experiences; not one may be foregone. do not refuse anything merely because you know that it is the cup of poison offered by your enemy; drink it with confidence; it is he that will fall dead<children> how can i give cambodian art its proper place in art, if i have never heard of cambodia? how can the geologist estimate the age of what lies beneath the chalk unless he have a piece of knowledge totally unconnected with geology, the life-history of the animals of whom that chalk is the remains? this then is a very great difficulty for the magician. he cannot possibly have all experience, and though he may console himself philosophically with the reflection that the universe is conterminous with such experience as he ha

by what it fees on: and if karma is to be properly brought up, it requires a very careful diet. with the majority of people their actions cancel each other out; no sooner is effort made than it is counterbalanced by idleness. eros gives place to anteros. not one man in a thousand makes even an apparent escape from the commonplace of animal life. birth is sorrow; life is sorrow; sorrowful are old age, disease, and death; but resurrection is the greatest misery of all. 103 "oh what misery! birth incessantly" as buddha said. one goes on from day to day with a little of this and a little of that, a few kind thoughts and a few unkind thoughts; nothing really gets done. body and mind are changed, changed beyond recall by nightfall. but what "meaning" has any of this change? how few there are wh

n you want; and health returns. if, however, you go to the other extreme and think of nothing but diet, you are almost sure to acquire that typical form of melancholia, in which the patient is convinced that all the world is in league to poison him. professor schweinhund has shown that beef causes gout; professor naschtikoff proves that milk causes consumption. sir ruffon wratts tells us that old age is brought on by eating cabbage. by and by you reach the state of which mr. hereward carrington make his proud boast: your sole food is chocolate, which you chew unceasingly, even in your dreams. yet no sooner have you taken it into you than you awake to the terrible truth demonstrated by guterbock q. hosenscheisser, fourth avenue, grand rapids, that chocolate is the cause of constipation, and

ALEISTER CROWLEY SEPHER SEPHIROTH

nocence rb a lifting up hpyqz apertures mybqn many; much; great, mighty; multitude, abundance br 203 lead; initials of the trinity, xwr nb b; passed away, perished; feather, wing (moreover the genital member; cf. 248& 447) rb) to lie in wait br) a well, spring: a title of malkuth r)b created )rb exotic, foreign; dwelling rg greater (ar )br 204 commencement of the name abra-melin )rb) pearl; race; age rd the righteous qydc 205 splendrous rd) mighty; hero rbg mountain rh 206 assembly; area )rd) hail drb spake; word, thing; cloud; murrain rbd they of the world mlw( ymy to see, observe, perceive; to consider h)r 207 a scorpion (cf. 372) b)rg) lord of the universe mlw( nwd) light (aur is the balanced light of open day; cf. 9& 11) rw) limitless pws ny) ate hrb walled, fenced rdg that which cuts

ALEISTER CROWLEY TAO TEH KING

and these lead to the identification of the self with the not-self. this identification maketh man a king; and this kingliness groweth unto godhood. that godhood beareth fruit in the mastery of the tao. then the man, the tao permeating him, endureth; and his bodily principles are in harmony, 19 proof against decay, until the hour of his change. 20 chapter xvii the purity of the current. 1. in the age of gold, the people were not conscious of their rulers; in the age of silver, they loved them, with songs; in the age of brass, they feared them; in the age of iron, they despised them. as the rulers((becoming self-conscious) lost confidence, so also did the people lose confidence in them. 2. how hesitating did they seem, the lords of the age of gold, speaking with deliberation, aware of the w

t hosts. 3. the good general striketh decisively, once and for all. he does not risk((counter-attack. in other words, he acts according to the rules of the game, without losing his head by vain-glory, ambition or hatred) by overboldness. he striketh, but doth not vaunt his victory. he striketh according to strict law of necessity, not from desire of victory. 4. things become strong and ripe, then age. this((forcing-on of strength, instead of allowing natural growth) is discord with the tao; and what is not at one with the tao soon cometh to an end. 35 chapter xxxi composing quarrel. 1. arms, though they be beautiful, are of ill omen, abominable to all created beings. they who have the tao love not their use. 2. the place of honour is on the right in wartime; so thinketh the man of distinct

be excited. this is because of its natural perfection. it will cry all day long without becoming hoarse, because of the harmony of its being. 3. he who understandeth this harmony knoweth the mystery of the tao, and becometh a true sage. all devices for inflaming life, and increasing the vital breath((prana) by mental effort((hatha-yoga, etc) are evil and factitious. 4. things become strong, then age. this((forcing-on of strength instead of allowing natural growth) is in discord with the tao, and what is not at one with the tao soon cometh to an end. 61 chapter lvi the excellence of the mystery. 1. who knoweth the tao keepeth silence; he who babbleth knoweth it not. 2. who knoweth it closeth his mouth and controlleth the gates of his breath. he will make his sharpness blunt; he will loosen

or communication they should use knotted cords((the curse of modern society is the press: babble of twaddle, like a drunk prostitute vomiting. one should say only things strictly necessary) 4. they should deem their food sweet, their clothes beautiful, their houses homes, their customs delightful. 5. there should be another state within view, so that its fowls and dogs should be heard; yet to old age, even to death, the people should hold no traffic with it. 86 chapter lxxxi the shewing-forth of simplicity. 1. true speech is not elegant; elaborate speech is not truth. those who know do not argue; the argumentative are without knowledge. those who have assimilated are not learned; those who are gross with learning have not assimilated. 2. the wise man doth not hoard. the more he giveth, the

ALEISTER CROWLEY THE BANNED LECTURE

city. a moment s digression; in fact, the main point. what is the most precise and most atrocious charge that is made against him? that he sacrificed, in the course of alchemical and magical experiments, a matter of 800 children? i submit that, a priori, this sounds a little improbable. gilles de rais was the lord of a district whose population would not have been very extensive, and even in that age of slavery, dirt, disease, debauchery, poverty and ignorance, which seems to mr. g. k. chesterton the one ideal state of society, it must have been a little difficult to carry out abductions and murders on such wholsale principles. whenever questions arise with regard to black magic or black masses, invocations of the devil, etc, etc, it must never be forgotten that these practices are strictl

ALEISTER CROWLEY THE I CHING

oss the stream. perpetuate not strife, though slandered thou. o'ermatched, retire, concealment be thy friend! maintain thy place, but claim no glory now. o'ermatched, the study of heaven's law perpend. now with great fortune on thy side contend! victorious, the fruit's bitter in the end. 7 the sze hexagram yoni of moon- sze: armies; all depends upon the sage, his ripe experience, and his wisdom's age. mark well the rules of martial strategy. chief of the host, thy king confers the post. divided counsel- inefficiency! retreat is not an error if need be. seek and destroy bad faith and mutiny! but find good men for posts of dignity. 8 the pi hexagram moon of yoni- pi: union. first examine, art thou right? then the restless join thee; woe the laggard's plight. sincerity of union is the key; fr

rstand- what came may go! shed happiness, call friends to share success! make not a habit; joy's as dull as woe. oh! think more deeply; change is wisdom's throw! 17 the sui hexagram water of fire- sui: follow after; but in following checked by being firm, unwavering and correct. changing pursuit, seek friends beyond thy gate. should one leave old, and follow a young boy? wiselier leave youth, and age's wit employ. adherents hurt; make sure thy way is straight. follow all excellence with eager gait. the sincere king may sacrifice with joy. 18 the ku hexagram earth of air- ku: service. thou mayst cross the stream no doubt, if thou have fully thought thy purpose out. good son, repair thy sire's infirmity; be gentle with thy mother's frailty, son. yea, clear thy father's troubles, every one. r

ALEISTER CROWLEY THE LOST CONTINENT

as we know them had reached a perfection which if it does not surpass that of our own civilization, fails principally because of its theorems, handed down to euclid and pythagoras, although imperfectly, formed a springboard whence we might leap. the initiation of children was also a matter reserved for the high house. weaned at three months, the children were tended by the lower classes until the age of puberty, an occurrence which fitted them at once for initiation. a legate from the high house was sent for, and in his presence the child was brought, acquainted with zro by its father and mother, and full instruction in 'working' was further conferred by any member of the 'house' who chose to do so, this in practice meaning by everybody. the ceremonies were frequently long and exhausting;

ach was severally congratulated and embraced by any of the others who chose, and the priest and priestess then, exalting the image and setting it in a suitable shrine, closed the ceremony by the command "to work" and adding force to the same by their example. the education of the children was another important matter in which their ideas were wholly opposed to our own. it ceased altogether at the age of puberty, which was sometimes as early as six, never later than fourteen. were it so delayed, the delinquent was crowned in mockery with a square black cap, sometimes tasselated, and sent among the serviles to instruct them in religion and similar branches of learning, and never permitted to return to atlas. the ignorance and superstition of the plains was thus kept at a proper height. the m

enditure, the object was to recover this, at least, since no interest could be expected. the victim was therefore handed over to a high priest or priestess, who extracted the life by an instrument devised for and excellently adapted to the purpose, so that it died of exhaustion. the life thus regained was given to 'the gods' in a manner too complex to be described in this brief account. the early age at which puberty occurred was due to design. the normal period of gestation had also been shortened to four months. this was all part of the scheme to economize time. old age had been almost done away with by the great readiness of the atlanteans to 'go and see' at the first sign of failing power. no doubt, further improvements would have been made but for the loss of interest in the matter, a

the atla with lights, and these lights had been candles of yellow phosphorus in golden sheathes. at that time the atla was veiled. at one festival of spring the veils were burnt up, the lights extinguished, and the yellow phosphorus was found to have been turned into the black powder. the magicians examined this, and brought zro to its ninth stage. this revolutionized the condition of things: old age and disease were no more, and death voluntary. strangely enough this led directly to the great conspiracy. at the end of this period of 2500 years the system of 'houses' was well established. there were over 400 such 'houses, each of perhaps 1000 souls on an average. these were governed by 4 'houses of houses' whose rulers took orders from the high house, at the head of which was the living at

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

mference inwards. this is what is meant when we say that woman has no soul. it explains fully the difference between the sexes. weh note: although crowley evidently felt that this characterization was true simply, it should be noted that this comment is not class a. the idea of center outwards and circumference inwards may actually have described the impression received by a male of the victorian age in regard to men and women. certainly every male mystic has the state here described as "circumference inward..no soul" and "female" at the time of reception- vide liber lxv. equally, every woman who acts positively from awareness of her identity would qualify for "center outwards "soul" and "male" in this sense. what crowley identified as sex-linked may better be considered as modality linked

he will give no command which is other than a right interpretation of this freedom. but it is necessary for the development of freedom itself to have an organization; and every organization must have a highly-centralized control. this is especially necessary in time of war, as even the so-called 'democratic' nations have been taught by experience, since they would not learn from germany. now this age is pre-eminently a 'time of war, most of all now, when it is our work to overthrow the slave-gods. the injunction "seek me only" is emphasized with an oath, and a special promise is made in connection with it. by seeking lesser ideals one makes distinctions, thereby affirming implicitly the very duality from which one is seeking to escape. note also that "me" may imply the greek mh "not. the w

the higher class. 3. preposterous ignorance of the limitations of tests and techniques. 4. failure to understand human motivation. all structured utopias are stagnating tyrannies. no utopian philosopher has yet devised a state which would have allowed that particular individual, the utopian philosopher himself, to survive childhood! such fantasmogoria as these arise from the detritus of the elder age. crowley himself once remarked to grady mcmurtry that he (crowley) had been born before the age of thelema and that it would take someone born in the age to fully comprehend the age. al i,41 "the word of sin is restriction. o man! refuse not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it

y being rubbed with oil of wintergreen, which filled his whole house with a loathsome, stench. one would have thought that the first wish of a man thus afflicted would be to sleep alone, that it would be utterly repugnant and revolting to him to sleep with another person, for his own sake, apart from any consideration for her. but his wife, herself an invalid- a huge obese greasy woman (of middle age when i knew the family) suffering from rheumatoid arthritis, tubercular trouble in the arms, etc. etc- was his wife, she must be immediately available should mr. h. want to exercise his conjugal right (in this case, too, mrs. h. was likely to die if impregnated) the extraordinary feature is that so extremely sensitive and refined a man could be so disgustingly callous on such a matter. even vu

th aleph (note yod, 10+ aleph, 1= 11, abrahadabra, the word of uniting the 5 and the 6) the new comment do not be afraid of 'going the pace. it is better to wear out than to rust out. you are unconquerable, and of indefatigable energy. great men find time for everything, shirk nothing, make reputations in half a dozen different lines, have twenty simultaneous love affairs, and live to a green old age. the milksops and valetudinarians never get anywhere; usually they die early; and even if they lived for ever, what's the use? the body is itself a restriction as well as an instrument. when death is as complete as it should be, the individual expands and fulfils himself in all directions; it is an omniform samadhi. this is of course 'eternal ecstasy' in the sense already explained. but in the

ALEISTER CROWLEY THE QABALAH

to the west, so shall be the coming of the son of man. 45 sa, ruin, destruction, sudden death. scil, of the personality in samadhi. lpa, thick darkness. cf. st. john of the cross, who describes these phenomena in great detail \ua, the hindu aum or om.46 llwhm, mad the destruction of reason by illumination. hlwu, a holocaust. cf. sa. alp, the hidden wonder, a title of kether. 114. umd, a tear. the age of christian rosenkreutz. 43 i.e. the 13 paths above tiphareth. 78 is s (1 12) so to get this number you need to add up the numbers on the tarot trumps of those paths rather than the letters, which will give you 105 t.s. 44 crowley later decided this was an error and that the actual hebrew spelling of aiwaz was zwyu= 93, after having the latter spelling communicated to him by one samuel a. jac

e of 21. hence it is the nearest that our dualistic consciousness can conceive of 21, hyha, the god of kether, 1. thus truth is our chiefest weapon as a rule. woe to whosoever is false to himself (or to another, since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation in thought, word, or deed! by my side as i write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath. 463. shows what the wand ought to represent. not 364;74 so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he is

ALEISTER CROWLEY THE SWORD OF SONG

ss only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age s awful youth! to arms against the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith; god hath forsaken his elect! confusion sweeps upon the throng awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that a

of runing sect; out from the shrine flits the lost wraith; god hath forsaken his elect! confusion sweeps upon the throng awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that appeal in agony to their prostrate lord! raise the duped herd they have suffered long awake, awake, o sword of song! my strength this agony of the age win through; my music charm the old sorrow of years: my warfare wage by iron to an age of gold: the world is old, and i am strong awake, awake, o sword of song* the name of siegfried s sword. introduction to ascension day and pentecost not a word to introduce my introduction! let me instantly launch the boat of discourse on the sea of religious speculation, in danger of the rocks of authority

n in religion and politics of modern times: shelley on the brink of such another political upheaval. shakespeare alone sat enthroned above it all like a god, and is not lost in the mire of controversy* this, also, though i m no shakespeare, as too probable, i have endeavoured to avoid: yet i cannot but express the hope that my own enquiries into religion may be the reflection of the spirit of the age; and that plunged as we are in the midst of jingoism and religious revival, we may be standing on the edge of some gigantic precipice, over which we may cast all our impedimenta of lies and trickeries, political, social, moral and religious, and (ourselves) take wings and fly. the comparison between myself and the masters of english thought i have named is unintentional though perhaps unavoida

y tribute a jolly good strong un 160 to the eunuch, the faddist, the fool, and the wrong un! it s fun when you say a mysterious way32 god moves in to fix up his maskelyne tricks. he trots on the tides, on the tempest he rides (like cosmo; and as for his pace, we bethought us 165 achilles could never catch up with that tortoise! no flyer, but very who s griffiths* no jackpot! i straddle the blind, age! at hymns i m a moral; in sankey, your kettle may call me a black pot. here s diamond for coke, and pink pearl for pale coral. 170 though his mills may grind slowly what says the old hymn?33 tune, limerick! author? my memory s dim. the corn said you sluggard! the mill you may tug hard (or lug hard, or plug hard; i forgot the exact rhyme; that s a fact) 175 if i want to grind slowly i shall, a

is thrown off for any but the utterly besotted; edmund s speech stands up in the face of all time as truth; it challenges the acclamation of the centuries. edmund is then the hero; more, he is shakespeare s own portrait of himself; his ways are dark (and, alas! his tricks are vain) for why? for the fear of the conventional world about him. he is illegitimate: shakespeare is no true child of that age, but born in defiance of it and its prejudices. having taken this important step, let us slew round the rest of the play to fit it. if it fits, the law of probability comes to our aid; every coincidence multiplies the chance of our correctness in increasing proportion. we shall see and you may look up your proctor that if the stars are placed just so by chance not law, then also it may be poss

ALEISTER CROWLEY EQ I 1

ow in mind to declare, have they raised up one to deliver unto men the keys of spiritual knowledge, and by his work shall he be judged. this interior community of light is the reunion of all those capable of receiving light, and it is known as the communion of saints, the primitive receptacle for all strength and truth, confided to it from all time. by it the agents of l.v.x. were formed in every age, passing from the interior to the exterior, and communicating spirit and life to the dead letter, as already said. this illuminated community is the true school of l.v.x; 10 it has its chair, its doctors; it possesses a rule for students; it has forms and objects for study. it has also its degrees for successive development to greater altitudes. this school of wisdom has been for ever most sec

ruth for twenty years, thinking of nothing but truth, and wearying after it, i could see it more clearly than other men: get closer to it than they could. so the best part of my labour- i mean the highest result of it- became personal, entirely personal, and this disappointed me. if i could do no good to others by it, what was my labour but a personal gratification? and what was that to me- at my age! i seemed to lose heart, to lose zest. perhaps it was that old age had come upon me, that the original sum of energy in me had been spent, that my bolt was shot. it may be so "the fact remains that i lost the desire to go on, and, when i had lost that, i woke up, of course, to the ordinary facts of life once again. i had no money: i was weak from semi-starvation and long vigils, prematurely ol

he first step; let us sing "i do not ask to see the distant path; one step's enough for me" but (you will doubtless say) i pith your? itself with another: why question life at all? why not remain "a clean-living irish gentleman" content with his handicap, and contemptuous of card and pencil? is not the buddha's goad "everything is sorrow" little better than a currish whine? what do i care for old age, disease, and death? i'm a man, and a celt at that. i spit on your snivelling hindu prince, emasculate with debauchery in the first place, and asceticism in the second. a weak, dirty, paltry cur, sir, your gautama! yes, i think i have no answer to that. the sudden apprehension of some vital catastrophe may have been the exciting cause of my conscious devotion to the attainment of adeptship- bu

n arabesques, into fanciful figures, and contorted faces; which, as we advance, bat-like flit into the depths of a deeper darkness beyond. stay- and but for a moment hurry back, and bring with you that little rushlight we left spluttering on the mantel-shelf of sleep. now all once again vanishes, and from the floor before us jut up into the shadowland of darkness the stern grey walls of rock, the age-worn architraves, the clustered columns, and all the crumbling capitols of art, where the years alone sit shrouded slumbering in their dust and mould- a haunting memory of long-forgotten days. o dreamland of wonder and mystery! like a tongue of gold wrapped in a blue flame do we hover for a moment over the well of life; and then the night-wind rises, and wafts us into the starless depths of th

l whither, and unto what end? whether to the city of eternal sleep, or to the mansion of the music of rejoicing? o my brothers! come with me! follow me! let us mount the dark stairs of this tower of silence, this watch-tower of night; upon whose black brow no flickering flame burns to guide the weary wanderer across the mires of life and through the mists of death. come, follow me! grope up these age-worn steps, slippery with the tears of the fallen, and bearded with the blood of the vanquished and the salt of the agony of failure. come, come! halt not! abandon all! let us ascend. yet bring with ye two things, the flint and the steel 168- the slumbering fire of mystery, and the dark sword of science; that we may strike a spark, and fire the beacon of hope which hangs above us in the brasie

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ld me? in thine arms, at thy side- why not enfold me? wisdom, awaken! never, oh never, by wile or endeavour am i to be taken. will a wish or a word charm the hawk from the air? and am i a bird to be caught in a snare? will a word or a wish bring the trout from the brook? and am i a fish to snap at an hook "the prophet" ye let me to the holy place. all ye have mocked me to my face. 24 now ends the age of living breath; i am sworn henchman unto death. lead me to the obelisks that support the holy disks! i am here; my grasp is firm, we are come unto the term. temple, dancers, girls, musicians, augurs, acolytes, magicians- ruin, ruin whelm us all! fall["he pulls down the pillars; but the temple" was not supported on them as in his" blindness he supposed; and he is himself" his only victim "the

new sets of co-ordinated forces of a similar nature- new sankh ras which in their turn will cause new similar 4 the student should remember that this is only one (illusory) point of view. the idealistic ego-centric position is just as true and as false- a.c. combinations of chemical elements to arise, 57 thus making an endless chain of beings subject to the miseries of birth, disease, decay, old age and death; and that the only way of escape from the perpetual round of existences is the following of the noble eightfold path declared by the s mmasambuddha, and that it is only by diligent practice of his precepts that we can obtain the necessary energy of the performance of concentration; and that by samm sati and samm sam ndi alone the final release from all this suffering is to be obtaine

e through the shape of the pentagram, which it imitates. asn, ruin, destruction, sudden death "scil, of the personality in samadhi. apl, thick darkness "cf" st john of the cross, who describes these phenomena in great detail. amo, the hindu aum or om. mhvll, mad- the destruction of reason by illumination. ovlh, a holocaust "cf" asn. pla, the hidden wonder, a title of kether. 114. dmo, a tear. the age of christian rosencreutz. 120. smk, samech, a prop. also mvsdi, basis, foundation. 120= 1 x 2 x 3 x 4 x 5, and is thus a synthesis of the power of the pentagram [also 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v "supra" equinox, no. iii. i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0

re of 21. hence it is the nearest that our dualistic consciousness can conceive of 21, ahih, the god of kether, 1. thus truth is our chiefest weapon, our rule. woe to whosoever is false to himself (or to another, since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation in thought, word or deed! by my side as i write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath. 463. shows that the wand ought to represent. not 364; so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he is g

m that small, pale "heinous" man "pore ole bill" seems derived from "the rime of the ancient mariner" and "the yarn of the nancy bell" mixed. what could be more ridiculous? yet i read it again and again, and the oftener i read it the keener does its fascination grip me. and what shall i say of "the sword and the idol? only this; that it is true. lord dunsany has really beheld the dawn of the iron age, and the conquest of the king by the priest. g. w. foote ought to publish this tale as an atheistic pamphlet; it is the best ever written. and yet to me "the silence of ged (oh bold my lord dunsany) came as a voice in the wood at midnight, when the sword-holder raises his steel against ged. ged neither hit nor shrank- in the end the sword was laid as an offering upon his knees. so let the adep

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

he breath of her kisses hath she fermented it, and it hath become the wine of the sacrament, the wine of the 82 sabbath; and in the holy assembly hath she poured it out for her worshippers, and they had become drunken thereon, so that face to face they beheld my father. thus are they made worthy to become partakers of the mystery of this holy vessel, for the blood is the life. so sitteth she from age to age, and the righteous are never weary of her kisses, and by her murders and fornications she seduceth the world. therein is manifested the glory of my father, who is truth (this wine is such that its virtue radiateth through the cup, and i reel under the intoxication of it. and every thought is destroyed by it. it abideth alone, and its name is compassion. i understand by "compassion" the

ries until the blood of everything that liveth is gathered therein, and the wine thereof laid up and matured and consecrated, and worthy to gladden the heart of my father. for my father is weary with the stress of eld, and cometh not to her bed. yet shall 84 this perfect wine be the quintessence, and the elixir, and by the draught thereof shall he renew his youth; and so shall it be eternally, as age by age the worlds do dissolve and change, and the universe unfoldeth itself as a rose, and shutteth itself up as the cross that is bent into the cube. and this is the comedy of pan, that is played at night in the thick forest. and this is the mystery of dionysus zagreus, that is celebrated upon the holy mountain of kithairon. and this is the secret of the brothers of the rosy cross; and this i

of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the

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nd his neck" 2 preface nobody is better aware than myself that this account of my retirement labours under most serious disadvantages. the scene should have been laid in an inaccessible lamaserai in tibet, perched on stupendous crags; and my familiarity with central asia would have enabled me to do it quite nicely. one should really have had an attendant sylph; and one's guru, a man of incredible age and ferocity, should have frequently appeared at the dramatic moment. a gigantic magician on a coal-black steed would have added to the effect: strange voices, uttering formidable things, should have issued from unfathomable 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

ana) reading the shiva sanhita. 9.0. asana very painful again. true, i was doing it very strictly. i notice they give a second stage trembling of the body as preliminary to the jumping about like a frog i had omitted this, as one is so obviously the germ of the other. the hindus seem to lack a sense of proportion. when the yogi, by turning his tongue back for one half-minute, has conquered old age, disease and death; then instead of having good time he patiently (and rather pathetically, i think! devotes his youthful 46 immortality to trying to "drink the air through the crow-bill" in the hope of curing a consumption of the lungs which he probably never had and which was in any case cured by his former effort! 9.40. have been practising a number of these mudras and asanas. concerning th

of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover design in gold. price ten shillings walter scott publishing co. ltd. and through "the equinox" some press opinions "dr. m. d. eder in "the new age""yours also is the reincarnation and the life, o laughing lion that is to be!"here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual.'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the

read the book that the story is not one of absolute fact, and so convincing in its simplicity and matter-of-factness is mr. harris's style that we often accept his psychology before we realize on how few grounds it is based. some of the aspects of modern democracy are treated with astonishing insight and ability, and 'the bomb' is distinctly not a book to be overlooked. jacob tonson in the "new age:"the illusion of reality is more than staggering; it is haunting many passages are on the very highest level of realistic art lingg's suicide and death are titanic in pure realism nothing better has been done, and i do not forget tolstoy's 'the death of ivan illytch! it is a book very courageous, impulsively generous, and of a shining distinction "saturday review:"he (mr. harris) is a born

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god to the marrow! let the soul of his god flow out! whether a snake or a sun in his horoscope heaven hath cast, it is nothing; every one shall win to the moon at last. 212 the mage hath wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns. i have bought a lark in the lift for the price of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead a foam of

tween the water in his hip-bath and "the water which wetteth not the hands" true, much "twaddle" was written concerning balsams, and elixirs, and bloods, which, however, to the merest tyro in alchemy can be sorted from the earnest works as easily as a "bart's" student can sort hair-restoring pamphlets and blackhead eradicators from lectures and essays by lister and m ller. thus frenziedly, at the age of twenty-two, p. set out on the quest of the philosopher's stone. visita interiora terrae rectificando invenies occultam lapidem veram medicinam; this is indeed the true medicine of souls; and so p. sought the universal solvent vitriolum, and equated the seven letters in vitriol, sulphur, 235 and mercury with the alchemical powers of the seven planets; precipitating the salt from the four ele

die; that lead cannot of itself remain suspended in the air; that fire consumes wood and is extinguished by water; unless it be that these events are found agreeable to the laws of nature, and there is required a violation of these laws, or in other words a miracle, to prevent them- hume, iv, p. 133 "it is a miracle that a dead man should come to life, because that has never been observed in any age or country- hume, iv, p. 134. 29 if a piece of lead were to remain suspended of itself in the air, the occurrence would be a 'miracle' in the sense of a wonderful event, indeed; but no one trained in the methods of science would imagine that any law of nature was really violated thereby. he would simply set to work to investigate the conditions under which so highly unexpected an occurrence to

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ews" implies that the whole question of religion is so trivial that it is really not worth while disturbing any one about it. so too the play at scepticism results in an insane excess of maudlin piety. as we look back on that whole dreadful period, we sicken at its loathsome cant, its "laissez-faire" its sweating, its commercialism, its respectability, its humanitarianism, its inhumanity. of this age we have two perfect relics. if art be defined as the true reflection of the inmost soul of the age, then the works of alfred tennyson and the albert memorial are among our chiefest treasures. how harmonious, too, they are! there is nothing in tennyson which the memorial does not figure in one or other of its gaudy features; no flatulence of the memorial whose 394 perfect parallel one cannot fi

read the book that the story is not one of absolute fact, and so convincing in its simplicity and matter-of-factness is mr. harris's style that we often accept his psychology before we realize. on how few grounds it is based. some of the aspects of modern democracy are treated with astonishing insight and ability, and 'the bomb' is distinctly not a book to be overlooked" jacob tonson in the "new age "the illusion of reality is more than staggering; it is haunting. many passages are on the very highest level of realistic art. lingg's suicide and death are titanic. in pure realism nothing better has been done, and i do not forget tolstoy's 'the death of ivan illytch' it is a book very courageous, impulsively generous, and of a shining distinction "saturday review "he (mr. harris) is a born

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artificiality and money- lust. as it chanced, there was nobody of importance in the "lapin" frederic, with his hearty voice and his virile roll, more of a dance than a walk, easily dominated the company. yet there was at least one really remarkable figure in the pleasant gloom of the little cabaret. a man sat there, timid, pathetic, one would say a man often rebuffed. he was nigh seventy years of age, maybe; he looked older. for him time had not moved at all, apparently; for he wore the dress of a beau of the second empire. exquisitely, too, he wore it. sitting back in his dark corner, the figure would have gained had it been suddenly transplanted to the glare of a state ball and the steps of a throne. merrily frederic trolled out an easy, simple song with perfect art- how different from t

arier, a little older. they crossed the seine, rattled up the rue bonaparte, and stopped at the door of roderic's studio. ii la rue des quatre vents "ah, well" said the old man, as he concluded his examination of the pictures "what i seek is not here. if it will not weary you, i will tell you a story. perhaps, although you have not painted it, you have seen it. perhaps- bah! i am seventy years of age, and a fool to the end "listen, my young friend! i was not always seventy years of age, and that of which i have to tell you happened when i was twenty-two "in those days i was very rich, and very happy. i had never loved; i cared for nobody. my parents were both dead long since. a year of freedom from the control of my good old guardian, the duc de castelnaudry (god rest his soul, had left me

rangeness. 116 "the room, though exquisitely decorated, was entirely bare of furniture, unless one could dignify by that name a heap of dirty straw in one corner, by which stood a flattish wooden bowl, half full of what looked like a crust of bread mashed into pulp with water "half turned away from me stood the owner of the harsh voice and soul abominable. it was a woman of perhaps sixty years of age, the head of an angel- so regular were the features, so silver-white the hair- set upon the deformed body of a dwarf. hairy hands and twisted arms, a hunched back and bandy legs; in the gnarled right hand a terrible whip, the carved jade handle blossoming into a rose of fine cords, shining with silver- sharp, three-cornered chips of silver! the whole dripped black with blood. upon the angel fa

y. he saw it, and fenced warily. indeed, i had the upper hand throughout. threatening to throw the cloak, catch his 120 sword, blind him, rush in with my dagger- he gave back and back in a circle round the courtyard "no sound came from the room above. probably we three were alone. the fight was not to be prolonged for ever; the weight of the fur would tire me soon, counterbalance the advantage of age. then, almost before i knew what had happened, we were fighting in the street. i would not cry for help; one was more likely to rouse a bandit than a guardian of the peace. and, besides, who could say how the law stood "i had certainly killed a lady; i was doing my best, with the aid of her stolen cloak, to kill a servant of the house; i contemplated an abduction. best kill him silently, and b

ugh just once, to show my mastery' in five minutes- with just one inward qualm- again i was treading the well-worn flags of that ensorcelled road "instantly- instantly- the old delusion had me by 129 the throat. i had broken my oath; i was paying the penalty "crazier than ever, i again sought throughout changed paris for my dream-love; i shall seek her till i die. if i seem calmer, it is but that age has robbed me of the force of passion. in vain you tell me, laughing, that if she ever lived, she is long since dead; or at least is an old woman, the blonde gold faded, the child-face wrinkled, the body bowed and lax. i laugh at you- at you- for a blaspheming ass. your folly is too wild to anger me "i did not laugh" said roderic gravely "well" said the old man, rising "i fear i have wearied y

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to feed the talisman with incense, and water it with dew. this she neglected to do, the result being that when she placed the talisman on her sick mother, this venerable old lady was seized with a violent series of fits, and nearly died. q.f.d.r, however, reconsecrated the talisman, the result being that the lady i_ speedily recovered the whole of her former strength, and survived to the ripe old age of ninety- two. with a similar talisman, too hurriedly prepared, he cured the pain in the leg of a certain friend of his; but forgetting to close the circle he found himself afflicted, exactly twenty-four hours later, by a similar pain,but in the opposite leg to the one in which his friend had suffered. on very much the same lines as the foregoing, p. invoked into manifest appearance in the ea

e hands bound behind thy back, and rejoice not at his fall. and in thine intercourse with the members of our order, let thine hand given unto another be a sincere and genuine pledge of fraternity; respect his or her secrets and feelings, as thou wouldst respect thine own; bear with one another, and forgive one another_ even as the master hath said. v.h. fra: hodos camelionis, what is the symbolic age of the aspirant "introducer" his days are 120 years [the "third adept" further explains this as follows] this refers to the five grades of the first order, through which it is necessary for the aspirant to have passed before he can enter the vault of the sacred mountain. for the three months' interval between the grades of practicus and philosophus is the regimen of the elements; and the seven

cret wisdom of the ancient ages. many were its 214 temples, and among many nations were they established; though in process of time some lost the purity of their primal knowledge. howbeit the manner of its introduction into medieval europe was thus: in 1378 was born the chief and originator of our fraternity in europe. he was of a noble german family, but poor, and (1383) in the fifth year of his age, was he placed in a cloister, where he learned both greek and latin. 1393. while yet a youth he accompanied a certain brother p.a.l. in a pilgrimage to the holy land, but the latter dying at cyprus, he himself went on to damascus. there was then in arabia a temple of our order, which was called by the hebrew name of damcar (hb:resh hb:koph hb:mem hb:dalet, that is, blood of the lamb. here he w

to be reconsecrated. d.d.c.f. at once accepted these proposals and gave to p. the following instructions, which were at the time so hastily jotted down in a note-book that they are now almost impossible to decipher. from them we make out the following: that the false54 sapiens dominabitur astris was a very stout woman and very fair, who possessed the power of changing her appearance from youth to age and "vice vers" that at present she has appeared as mrs. horos, or howes, or dutton. her husband, theo horos, whose mystical name is magus sidera regit, is a man of about twenty-five to thirty years old, short and very fair. he does not look strong but is extremely so. he has a bald patch on his head with very yellow hair growing over it. that sapientia ad beneficiendum hominibus55 is very dar

ars" her whole trial was marked by the disgusting display of public eagerness to revel in the filth that was disclosed. at the time, from the coroneted aristocrat to the red-tied demagogue, all classes in england were smacking their filthy lips over such insinuating muck as "daisy is a dark little thing, bright and attractive, with hair down her back in thick curls, and looking even less that her age (sixteen "the sun" october 17, 1901. on leaving the court the day before this tasty paragraph appeared in the above-mentioned feculent luminary, the public having for several hours greedily sniffed round her messes, commenced to hiss at her, whereupon she turned upon them and shouted "shut up, you reptiles. it's only snakes that hiss" for this remark alone her final sentence should most certai

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al guides for the vulgar and ignorant, but you and i, dear reader, are wise and clever, and know better. validity of dee's "actions" and that although she admits that the book of enoch is unintelligible to her. worse, she retails the wretched slanders about me current among those who envied me. i was certainly "wanted" for coining. i happened to have found the trick of making gold at a very early age, but had not the sense to exploit it properly; and when i got any sense i got more sense than to waste time in such follies. the slander that i deluded dee is as baseless. again and again i tried to break with him, to show him how utterly unreliable it all was. only his more than paternal 310 kindness for me kept me with him. god rest him; i hear he has been reincarnated as w. t. stead. for on

of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the

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arvellous 58 state, i say, has no prodromal symptoms. it is as unexpected as a ghost. it is a species of obsession, but of intermittent obsession; from which we should be able to draw, if we were but wise, the certainty of a nobler existence, and the hope of attaining to it by the daily exercise of our will. this sharpness of thought, this enthusiasm of the senses and of the spirit, must in every age have appeared to man as the chiefest of blessings; and for this reason, considering nothing but the immediate pleasure he has, without worrying himself as to whether he were violating the laws of his constitution, he has sought, in physical science, in pharmacy, in the grossest liquors, in the subtlest perfumes, in every climate and in every age, the means of fleeing, were it but for some hour

with a little water. it is strained, after complete evaporation of all humidity, and one thus obtains a preparation which has the appearance of a pomade, in colour greenish yellow, and which possesses a disagreeable odour of hashish and of rancid butter. under this form it is employed in small pills of two to four grammes in weight, but on account of its objectionable smell, which increases with age, the arabs conceal the "extrait gras" in sweetmeats. the most commonly employed of these sweetmeats "dawamesk" is a mixture of "extrait gras" sugar, and various other aromatic substances, such as vanilla, cinnamon, pistachio, almond, musk. sometimes one even adds a little cantharides, with an object which has nothing in common with the ordinary results of hashish. under this new form hashish h

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erated her evil heart, and burnt into her black bowels as if each word had been a drop of some corrosive acid. she writhed back from him; and then again approached him even more beautiful than she had been before. she was battling for her life now, and no longer for the blood of another victim. if she lost, hell yawned before her, the hell that every once beautiful woman who is approaching middle age, sees before her the hell of lost beauty, of decrepitude, of wrinkles and fat. the odour of man seemed to fill her whole subtle form with a feline agility, with a beauty irresistible. one step nearer and then she sprang at frater p. and with an obscene word sought to press her scarlet lips to his. as she did so frater p. caught her and holding her at arm's length smote the sorceress with her o

nse, new and unknown to him, a world as different from the world he lived in as the world of awakenment differs from the world of dreams. further, did he grow to understand, that, though as a sustenance to the tree itself one root might not be as important as another, yet that they all drew their strength from the self-same soil, and ultimately united in the one trunk above. some were rotten with age, some dying, some again but feeders of useless shoots, but more sympathetically, more scientifically, they were all of one kind, the roots of one actual 188 living tree,dissimilar in shape but similar in substance, and all working for one definite end. thus did frater p. by two years close and unabandoned experiment show, to his own satisfaction, that yoga was nut the art of uniting the mind t

waistcoat, a rich violet lounge suit "with braid, patent leather boots, pale blue socks. but the refinement and "breeding of the man are never in question. his hair is reddish, curly "luxuriant. he is clean-shaved, and wears an eye-glass with a "tortoiseshell rim" todd "has a face of keen pallor; he is dressed in black, with a flowing black "cape, black motor-cap. he gives the impression of great age combined with "great activity" act i grandfather "sunk in melancholy in his arm-chair" mrs. ossory "red and weeping" ossory"(a british heavy father) grief-stricken" euphemia "sobbing at the "table" carr "and "delhomme "cold and hot respectively in their expression of "sympathy" mr. todd "is at the door, his cloak on, his hat in his hand" ossory. it is kind of you to have so far to break the sa

he lute hath no song- 282 the mob. down with the foreign bands! simplex" pale, but firm] a rotten corpse, coming to life again (for it cried- a deep, deep hole- a beardy man- and linking, simplicior["radiant] clearly linking, simplex. the 6 (or 7- the spider counting as the skull's paying guest) the stream fro heaven unto us poured- the mob. down with 'em! simplex["smiling] proving our love's old age in a youth renewed! simplicissimus["exultant] the spirit of persistency growing! the mob. hooray! george raffalovich. 283 half-hours with famous mahatmas. no. 1 yogi mahatma sri agamya paramahamsa guru swamiji is a certain punjabi lala, who, on account of his tremendous voice and ferocious temper, has well earned for himself the name of the tiger mahatma. my first acquaintance with his holines

ht strange of so sober-minded a saint, and so put to him several questions concerning the vedanta philosophy, and its most noted exponents, to see what he really did know "do you know swami vivekananda" i asked. 285 ha, he replied "he no good, he my disciple, i am the master "and swami dayanand sarasvati" i continued. the same answer was vouched to me, although this latter teacher had died at the age of seventy, forty yeas ago. thinking it about time to change the conversation, i said "o thou shower from the highest! tell thy grovelling disciple what then "is" a 'lie "ha" he replied "it is illusion, this truth that has been diverged from its real point. an illusive spring in the primo-genial fermentation of 'fee-no-me-non' in this typo-cosmy apparent to the sense which you call 'de vurld"

ALEISTER CROWLEY EQUINOX EQ I 4 3

es and men makes off that strong, persistent fool sir palamede the saracen. 30 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage "this beast is he of whom there spoke the prophets of the golden age 'mark! all that mind is, he is not" sir palamede in bitter rage sterte up "is this the fool 'od wot, to see the like of whom i came from castellated camelot" the sage with eyes of burning flame cried "is it not a miracle? ay! for with folly travelleth shame, 31 and thereto at the end is hell believe! and why believe? because it is a thing impossible" sir palamede his pulses pause "it is not po

loth and thieves despoiling all the bait. now, careless of the knightly oath, the sun pours down his eastern gate. the chase is over: see ye then, coursing afar, afoam at fate sir palamede the saracen! 44 xvii sir palamede hath told the tale of this misfortune to a sage, how all his ventures nought avail, and all his hopes dissolve in rage "now by thine holy beard" quoth he "and by thy venerable age i charge thee this my riddle ree" then said that gentle eremite "this task is easy unto me! know then the questing beast aright! one is the beast, the questing one: and one with one is two, sir knight! yet these are one in two, and none disjoins their substance (mark me well, confounds their persons. rightly run their attributes: immeasurable, incomprehensibundable, unspeakable, inaudible, 45

n- what is this? what wild, sharp strain smites on the air? the prison smashes. hark 'tis the questing beast again! 84 then as he rushes forth the note roars from that beast's malignant throat with laughter, laughter, laughter, laughter! the wits of palamedes float in ecstasy of shame and rage "o thou" exclaims the baffled sage "how should i match thee? yet, i will so, though doomisday devour the age. weeping, and beating on his breast, gnashing his teeth, he still confessed the might of the dread oath that bound him: he would not yet give up the quest "nay! while i am" quoth he "though hell engulph me, though god mock me well, i follow as i sware; i follow, though it be unattainable. nay, more! because i may not win, is't worth man's work to enter in! the infinite with mighty passion hath

of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the

ALEISTER CROWLEY EQUINOX EQ I 4

the wings of the morning clipped by the shears of the silence; so must i wander lonely, nor know of the light till i enter into the darkness. omnia vincam. 23 how to keep fit, by c.t.schofield, m.d. w. rider and sons. 1"s" net. there is a deal of sound sense in this little manual. the author castigates faddists, though to my mind not severely enough. however, i suppose that in this mealy-mouthed age the truth is not printable. it is a little amusing, though, to see how he tries to make his commonsense fit into christianity. it is the puritan theory that theological sin, which means everything you like, is bad for you, that is responsible, according to statistics, for 79.403% of all the misery in england. i suppose the bulk of the rest is due to having to review the outfall of the r.p.a. a

ALEISTER CROWLEY EQUINOX EQ I 6 2

this shadow of a nobler name whose life is strife, whose soul is fame! i rather will exalt the soul of man to loftier height, and kindle at a livelier coal the subtler soul of light. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom's sacred cold. life is the flaming of that flame. death is the naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the nenuphar sleeps for her couch. all darkness dreams th

down, a river, as the earth's before the sun, as the earth's before the sunset, and the god and i are one. i who entered in a fool, gain the god by clean endeavour; i am shaped as men and women, fair for ever and for ever["he turns and falls clasping" sol's "feet. all prostrate themselves in adoration" sor. scorpio "plays her solar chant<sol "in" aries "recites" the world's great age begins anew, the golden years return, the earth doth like a snake renew her winter weeds outworn; heaven smiles, and faiths and empires gleam, like wrecks of a dissolving dream. a brighter hellas rears its mountains from waves serener far; a new peneus rolls his fountains against the morning star. where fairer tempes bloom, there sleep young cyclads on a sunnier deep. 60 a loftier argo cleaves

heaven. and we sail on, away, afar, without a course, without a star, but by the instinct of sweet music driven; till through elysian garden islets by thee, most beautiful of pilots, where never mortal pinnace glided, the boat of my desire is guided; realms where the air we breathe is love, which in the winds and on the waves doth move, harmonising this earth with what we feel above. we have past age's icy caves, and manhood's dark and tossing waves, and youth's smooth ocean, smiling to betray: beyond the glassy gulphs we flee 89 of shadow-peopled infancy, through death and birth, to a diviner day; a paradise of vaulted bowers, lit by downward-gazing flowers, and watery paths that wind between wildernesses calm and green, peopled by shapes too bright to see, and rest, having beheld; somewh

s god to the marrow! let the soul of his god flow out! 117 whether a snake or a sun in his horoscope heaven hath cast, it is nothing; every one shall win to the moon at last. the mage has wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns; i have bought a lark in the lift for the price of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead, a foam of

s of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co. ltd, and through "the equinox- some press opinions dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the

ALEISTER CROWLEY EQUINOX EQ I 6

h: its causes and phenomena. by hereward carrington and john r. meader. ornamental black cloth, gilt, 8 3/4 in. x 5 1/2 in, 552 pp, 8"s" 6"d" net. contents. preface. part i "physiological- i. the scientific aspect of life and death. ii. the signs of death. iii. trance, catalepsy, suspended animation, etc. iv. premature burial. v. burial, cremation, mummification. vi. the causes of death. vii. old age; its scientific study. viii. the questionnaire on death: answers. ix. my own theory of the nature of death (hereward carrington. x. my own theory of the nature of death (john r. meader. xi. on the possible unification of our theories. xii. general conclusions. part ii "historical- i. man's theories of immortality. ii. the philosophical aspect of death and immortality. iii. the theological aspe

elligence, or by some 5 other manifest sign. and the servants of the master by his insight shall judge of these. 9. this knowledge is not for all men; few indeed are called, but of these few many are chosen. 10. this is the nature of the work. 11. first, there are many and diverse conditions of life upon this earth. in all of these is some seed of sorrow. who can escape from sickness and from old age and from death? 12. we are come to save our fellows from these things. for there is a life intense with knowledge and extreme bliss which is untouched by any of them. 13. to this life we attain even 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 of that to which they have attained. little by little, as your eyes

not some demon masquerading in his image? we find gerson sacrificing huss to his "god; we find a modern journalist who has done more than dabble in mysticism writing "this mystic life at its highest is undeniably selfish; we find another writing like the old lady who ended her criticism of the universe "there's only jock an' me'll be saved; an' i'm no that sure o' jock; we find another who at the age of ninety-nine foams at the mouth over an alleged breach of her 154 alleged copyright; we find another so sensitive that the mention of his name by the present writer induces an attack of epileptic mania; if such are really "united with" or "absorbed in" god, what of god? we are told in galatians that the fruits of the spirit are peace, love, joy, long-suffering, gentleness, goodness, faith, m

ALEX SANDERS THE KING OF THE WITCHES

cian, not necessarily a witch. 3lntrobuction since the dawn of history man has believed in miracles. the first tribesmen to discover the healing power of herbs, or to recognize clouds as the forerunners ofrain, were elected magi, or wise men. from this it was but a short step to divining the future and to the formulation of spells to increase fertility or destroy enemies. as long ago as the stone age the wise man of the tribe was dressed in an animal skin; he was called 'devil, which meant 'little god, and was worshipped by his followers as the chief god's representative. the earliest record of this custom is a palaeolithic painting found in a cave in the ariege district of southern france. it depicts a man clad in a stag's skin, with antlers on his head-the horned god, a symbol of benevol

d his grandmother were the last two witches left unburnt. 14 2 :jff(agic ctcbilbboob left to himself, alex might have ended his foray into witchcraft there and then, but family circumstances forced him into contact with his grandmother almost daily and before long he found himselfbecoming interested and then totally absorbed in the secret teachings. a quick learner-he had been able to read at the age of three-he was never fully extended by his school work and had no difficulty maintaining his place at the top of the class. after school, when he had finished peeling potatoes and running errands for his mother, he would ask to go to gran's for his lessons in welsh. hannah was sadly out of practice herself and was glad that her son was so keen to speak a second language. alex did in fact have

ss in disguise. alex's childhood heroes took on new aspects when gran re-told their stories. there was robin hood, previously just the leader of the merry men, but now revealed in his real role as a witch who used his powers to direct money where it was most needed, and to escape his pursuers. and joan of are, who was really the witch queen of france and unashamedly declared it by her dress in an age when witches were the only females who would wear men's clothing. the terror alex had felt when he first heard of her dying in the flames was allayed when he learnt that condemned witches were usually helped by their companions at liberty. if drugs like dwale or foxglove could not be smuggled into gaol, then witches in the crowd round the pyre would use their powers to hypnotize the victim and

he could play with. gran understood all this of old and smiled indulgently, but she impressed him with the need for utter integrity. she warned him that ifhe abused the power, used it for selfish ends, to the harm of others, it would destroy him. for alex at this point, it was all somewhat exasperating. he dreamed of riches, even of gaining a few extra inches: to make him as big as other boys his age. and his rapidly developing gift of clairvoyance was not always welcome. hours before his mother and father had a. quarrel he would hear the words. they were going to use against each other. near to tears, he would bury his head in the pillow and wait impatiently-i-the sooner the quarrel began, the sooner it would be over. his grandmother wasted no sympathy on him, and told him to think of the

ucated analytical chemist living in a near-slum, could ever come to afford such lavish parties, and he shied away at the thought of another death. his father was now a permanent invalid, but the death in his vision seemed to be that of a woman. since his activities in the spiritualist church kept him busy and he was happy enough at work, where he compared modern formulae for patent medicines with age-old recipes of witchcraft-sometimes to the former's disadvantagealex was unaware at first that his marriage was beginning to break up. doreen leaned heavily on her mother, who disliked alex, and neither little paul nor, later, babyjanice did anything to cement the marriage. paul was three when his sister was born in the room upstairs, and the first thing alex noticed when he went up to see the

ALEXANDRIAN BOOK OF SHADOWS OCCULT

nd was bound, as are all who enter the realms of death, the mighty one. such was her beauty, that death himself knelt and kissed her feet, saying: blessed be thy feet, that have brought thee in these ways. abide with me; but let me place my cold hand on thy heart. she replied: i love thee not. why dost thou cause all things that i love and take delight in to fade and die? death replied 'lady 'tis age and fate, against which i am helpless. age causes all things to wither; but when men die at the end of time, i give them rest and peace, and strength so that they may return. but thou! thou art lovely. return not; abide with me! but she answered: i love thee not! then said death: an thou receivest not my hand upon thy heart, thou must kneel to death's scourge. it is fate- better so, she said

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

s a change of dimension and of aspect, and not of material or of foundation. the fundamentals have always been true. to each generation is given the part of conserving the essential features of the old and beloved form, but also of wisely expanding and enriching it. each cycle must add the gain of further research and scientific endeavour, and subtract that which is worn out and of no value. each age must build in the product and triumphs of its period, and abstract the accretions of the past that would dim and blur the outline. above all, to each generation is given the joy of demonstrating the strength of the old foundations, and the opportunity to build upon these foundations a structure that will meet the needs of the inner evolving life. three basic facts to be recognised the ideas th

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 great names during the later periods are known to history, such as shri sankaracharya, vyasa, mahommet, jesus of nazareth, and krishna, down to those lesser initiates, paul of tarsus, luther, and certain of the outstanding lights in european history. always have these men and women been agents for the carrying out of race purpose, for the bringing about of group conditions, and fo

rinciples of any science. process of penetrating into the mysteries of the science of the self and of the one self in all selves. the path- 127- initiation, human and solar copyright 1998 lucis trust of initiation is the final stage of the path of evolution trodden by man, and is divided into five stages, called the five initiations. jiva. a separated unit of consciousness. kali yuga "yuga" is an age or cycle. according to the indian philosophy our evolution is divided into four yugas or cycles. the kali-yuga is the present age. it means the "black age" a period of 432,000 years. karma. physical action. metaphysically, the law of retribution; the law of cause and effect, or ethical causation. there is the karma of merit and the karma of demerit. it is the power that controls all things, th

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

c today has been liberated from the limitations and follies of mystery, glamour, claim-making and impracticality, by the position taken by the tibetan and a.a.b. the stand taken against dogmatic assertion has- 2- a treatise on cosmic fire copyright 1998 lucis trust helped to establish a new era of mental freedom for the students of the progressively unfolding revelation of the ageless wisdom. the age-old method of arriving at truth by the process of accepting new authorities and comparing them with previously established doctrines, while of undoubted value in the training of the mind, is gradually being transcended. in its place is emerging in both the religious and philosophical worlds a new capacity to take a more scientific position. spiritual teaching will be increasingly accepted as a

t s acceptance of the authority of the teacher, varying degrees of personal obedience to that teacher and pledges of secrecy. as the new aquarian dispensation progresses these limitations will disappear. the personal relation of the disciple to the master remains, but already discipleship training has been attempted in group formation. the record of one such experiment and attempt to use this new age method has been made available to the public in the book entitled discipleship in the new age, which gives the direct personal instructions by the tibetan to a selected group. in a treatise on cosmic fire the tibetan has given us what h. p. blavatsky prophesied he would give, namely the psychological key to the cosmic creation. h.p.b. stated that in the 20th century a disciple would come who w

about by rotary action, and is the basis of that separation which prevents the contact of any atom with any other atom, which keeps the planets at fixed points in space and separated stably from each other; which keeps them at a certain distance from their systemic centre, and which likewise keeps the planes and subplanes from losing their material identity. here we can see the beginning of that age-long duel between spirit and matter, which is characteristic of manifestation, one aspect working under the law of attraction, and the other governed by the law of repulsion. from aeon to aeon the conflict goes on, with matter becoming less potent. gradually (so gradually as to seem negated when viewed from the physical plane) the attractive power of spirit is weakening the resistance of matte

om experience in the manner which a man does. the animal uses the solar plexus in the same way that a man uses the brain; it is the organ of instinct. all that can be acquired by instinct and by the use of the concrete mind functioning through the physical brain can be considered as dealing with that which we call exoteric. it is thus evident how the range of fact will differ according to: a. the age of the soul. b. experience developed and used. c. condition of the brain and the physical body. d. circumstances and environment- 166- a treatise on cosmic fire copyright 1998 lucis trust as time progresses and man reaches a fair state of evolution, mind is more rapidly developed, and a new factor comes gradually into play. little by little the intuition, or the transcendental mind, begins to

carnation, the fourth, fifth, and seventh rounds hold hid the key to the first aspect. for the devas it is the first, second and sixth. for the involutionary entity, whom we call the "spirit of the planet" it is simply the third. the third ray holds sway all the time, for the second ray only came into power in the second round. it holds sway simultaneously with the second ray until the end of the age, when it begins gradually to obscure as the first ray swings into influence again. remember, nevertheless, that all three are at all times present. it is simply a question of degree and of cyclic evolution. we might now take the four minor rays, which, with the third, make the sumtotal of manas, and see wherein their influence may be expected. the subject is so stupendous that we cannot possib

ALICE A BAILEY05 THE LIGHT OF THE SOUL

prehensive term dharma in respect to others. dharma means literally the proper working out of one's obligations (or karma) in the place, surroundings and environment where fate has put one. certain governing factors in conduct must be observed and no latitude is permitted in these respects no matter what one's nationality, no matter what the locality in which one finds oneself, and no matter what age one may be or what emergency may arise. these are the five immutable laws governing human conduct and when they are followed by all the sons of men, the full significance of the term "peace to all beings" will be comprehended. means ii. the rules 32. internal and external purification, contentment, fiery aspiration, spiritual reading and devotion to ishvara constitutes nijama (or the five rule

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

enturies is available for all; and ancient techniques and modern methods must meet and interchange. each will have to modify its mode of presentation and each will have to make an effort to understand the underlying spirit which has produced a peculiar phraseology and imagery, but when these concessions are made, a structure of truth will be found to emerge which will embody the spirit of the new age. modern thinkers are realizing this and dr. overstreet points out that "eastern philosophy, one suspects, has had small effect upon western thought chiefly because of its manner. but there is every reason to believe that as the influence of western thinking- 2- from intellect to intuition copyright 1998 lucis trust particularly its experimental hard-headedness is felt in the east, a new philos

l occur and retrogression be found. someone has said that the danger which we must avoid is that of a "disintegrating personality" if humanity is not potential, if man has reached his zenith and can go no further, then he should recognize this fact and make his decline and fall as easy and as beautiful as possible. it is encouraging to note how in 1850 the dim outlines of that portal into the new age were vaguely seen and how much concern thinkers then evinced that man should not fail to learn his lesson and go forward. read the words of carlyle and note how appropriate they are to the present time "in the days that are passing over us, even fools are arrested to ask the meaning of them; few of the generations of men have seen more impressive days. days of endless calamity, disruption, dis

this small hope is not now a tenable one. these days of universal death must be days of universal rebirth, if the ruin is not to be total and final. it is a time to make the dullest man consider whence he came and whither he is bound."8(8) looking back over the seventy or more years that have elapsed since carlyle wrote these words, we know that mankind did not fail to go forward. the electrical age was inaugurated and the wonders of the scientific achievements of our time are known by us all. with optimism, therefore, in a time of fresh crisis, we can go forward with true courage, for the portals into the new age are far more clearly seen. perhaps it is true also that man is only now attaining his majority and is about to enter upon his inheritance and to discover within himself powers a

needs of the average citizen. it certainly seems to fail in its mission with the unusual child and with the gifted man or woman. our mode of training our youth is standing decidedly before the bar of judgment. only the future can settle whether some way out will not have to be found whereby the culture of the individual can proceed alongside the civilizing, through education, of the masses. in an age of scientific achievement and of a synthesis of thought in every department of human knowledge, one of our educators, dr. rufus m. jones says "but, alas, none of these achievements makes us better men. there is no equation between bank accounts and goodness of heart. knowledge is by no means the same thing as wisdom or nobility of spirit..the world has never seen before such an immense army of

wareness must be steadily expanded. expansion and growth is the law of life and while the mass of men must be lifted by a system of education, fitted to bring the greatest good to the greatest number, the individual must be given his full heritage, and special culture provided which will foster and strengthen the finest and the best amongst us, for in their achievement lies the promise of the new age. the inferior and the backward must also have special training in order that they may come up to the high standard which the educators set. but it is of even greater importance that no man, with a special aptitude and equipment, should be held down to the dead level of the mass standard of the educated class. it is right here that the difficulty of defining education becomes apparent, and the

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

h words to express that inexpressible sum total of which the terms spirit, soul, and body are regarded as the main component differentiations? how shall we define that undefinable life that men have (for the sake of understanding) limited and separated into a trinity of aspects, or persons, calling the whole by the name of god? yet where this differentiation of god into a trinity is universal and age-long in use, where every people ancient and modern employ the same triplicity of ideation to express an intuitive realisation, there is warrant for the usage. that some day we may think and express the truth differently may indeed be so, but for the average thinker of today the terms spirit, soul, and body stand for the aggregate of divine manifestation, both in the deity of the universe and i

m acting upon the assumption that all have lived long enough and battled sufficiently with deterrent forces of life to have enabled them to develop a fairly true sense of values. i assume they are endeavouring to live as those who know something of the true eternal values of the soul. they are not to be kept back by any happenings to the personality or by the pressure of time and circumstance, by age or physical disability. they have wisely learnt that enthusiastic rushing forward and a violent energetic progress has its drawbacks, and that a steady, regular, persistent endeavour will carry them further in the long run. spasmodic spurts of effort and temporary pressure peter out into disappointment and a weighty sense of failure. it is the tortoise and not the hare that arrives first at th

a man remade; the form rebuilt; the house prepared. the fires unite, and great the light that shines: the three merge with the one and through the blaze a four-fold fire is seen" in this pictorial writing which i have sought to convey in modern english, the sages of old embodied an idea. the old commentary from which these words are taken has no assignable date. should i endeavor to tell you its age i have no means of proving the truth of my words and hence would be faced with credulity a thing aspirants must avoid in their search for the essential and real. i have sought in the above few phrases to give the gist of what is expressed in the commentary, through the means of a few symbols and a cryptic text. these old scriptures are not read in the way modern students read books. they are s

of the comparative newness of the occident, and the rapid changes which have been the outstanding feature of european and american civilisation. the history of europe dates back a bare three thousand years, and that of america, as we know, barely as many centuries. occultism flourishes in a prepared atmosphere, in a highly magnetised environment, and in a settled condition which is the result of age-long work upon the mental plane. this is one reason why india provides such an adequate school of endeavour. there knowledge of occultism dates back tens of thousands of years and time has set its mark even upon the physique of the people, providing them with bodies which offer not that resistance which occidental bodies so oft afford. the environment has been long permeated with the strong vi

n of their energy, embodying the quality of mentalisation, to these animal-men. they fecundated, if i might so express it, the brain. thus was humanity brought into being. this germ, however, carried within it two other potentialities, that of spiritual love and spiritual life. these must in due time make their appearance. the flowering forth of the mind in men, which so distinguishes the present age, indicates to the solar angel a second crisis, of which the first was but the symbol. that for which the solar angel exists is making its presence felt within humanity, and another strong pull is being exerted upon the solar angel which this time will produce a second fecundation. this will give to man those qualities which will enable him to transcend human limitations, and become a part of t

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

function with freedom and power in a later cycle. you see a tiny portion of the plan. we see the plan as it unfolds for a series of lives ahead, and we are today seeking those who can be taught to work in group formation and who can constitute one of the active units in the vast happenings that lie ahead, connected with that two-thirds of humanity who will stand upon the path at the close of the age, and with that one-third who will be held over for later unfoldment. we are training men and women everywhere so that they can be sensitive to the plan, sensitive to their group vibration, and thus able to co-operate intelligently with the unfolding purpose. it is a mistake to think that the plan is to train aspirants to be sensitive to the vibration of a master or to the hierarchy. that is bu

d, the general lines of the magical work of creation have received attention. the first line of teaching concerns the individual and his development; the second indicates the nature and ideals of the group into which he may find his way if he profits by the teaching and learns control; the third, could you but realise it, details in some measure the methods and modes of work during the coming new age. ponder upon these three main approaches to truth, and think upon them with clarity of thought. mental appreciation of their significance will produce understanding and will likewise increase the group apprehension of the teaching which i have sought to impart. any student who thinks clearly and applies the teaching to his daily life is contributing most valuably to the group awareness. oft an

he aspirant, and to those who are seeking to demonstrate the existence of the soul because they believe in its existence, this expression of its laws and tradition, its nature, origin and potentialities will become a gradually deepening and experienced phenomenon. what i indicate and the suggestions i may make, will, i forecast, be demonstrated, in the scientific sense, during the coming aquarian age. science will then have penetrated a little further into the field of intangible yet real phenomena; it will have discovered mayhap it has already made this discovery) that the dense and concrete do not exist; it will know that there is but one substance, present in nature in varying degrees of density and of vibratory activity, and that this substance is impelled by urgent purpose and express

he work which we are undertaking. it may be of more general and public value than any other of my writings. i shall seek to make this treatise upon the soul relatively brief. i shall seek to express these abstract truths in such a way that the general public, with its profound interest in the soul, may be intrigued and won to a deeper consideration of what is as yet a veiled surmise. the aquarian age will see the fact of the soul demonstrated. this is an attempt, carried forward in the difficulties of a transition period which lacks even the needed terminology, to aid that demonstration. let me also add that your attitude to the imparted instruction should be that of the student who is seeking truth that can be verified and information that can be applied to the daily life and tested in th

; this can be contacted. it is now the privilege of the race to contact that "raincloud of knowable things" to which the ancient seer patanjali refers in his fourth book; the race, through its many aspirants, can today precipitate this "raincloud" so that the brains of men everywhere can register the contact. hitherto this has been the privilege of the illumined and rare seer. in this way the new age will be ushered in and the new knowledge will enter into the minds of humanity. this can be practically demonstrated if those who are interested in this treatise on the seven rays can attune themselves to think clearly, and with a poised and illumined mind seek to understand what is relatively a new aspect of truth. in undertaking to reveal something anent the nature of the seven rays, i feel

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

e obtained from the average layman by the expounding of theological dogmas, the threat of hell, and the performance of elaborate rites and ceremonies."1 the kingdom of god is now in process of rapid formation, as all those with forward-seeing vision and a realisation of the rapidly emerging beauty and divinity of man can bear testimony. we are passing through the transition period between the old age and the new, and the true mission of christ, so deeply and frequently obscured by theological implications and disputations, embodies in itself the coming revelation. the development of humanity guarantees the recognition of christ and his work and its participation, consciously, in the kingdom of god- 1- copyright 1998 lucis trust the conscious evocation of the christ life in the human heart

em. man is the counterpart of god and his beloved from whom he expects the return of love. man is the other person of the divine mystery. god needs man. it is god's will not only that he should himself exist, but man also, the lover and beloved" wrestlers with christ, by karl pfleger, p. 236- 3- from bethlehem to calvary copyright 1998 lucis trust 1 we are in process of passing from one religious age into another. the spiritual trends of today are steadily becoming more defined. the hearts of men have never been more open to spiritual impression than they are at this time, and the door into the very centre of reality stands wide open. paralleling, however, this significant development is a trend in the counter direction, and materialistic philosophies and doctrines of negation are becoming

to the next truth. a myth is a valid and proven truth which bridges, step by step, the gap between the past gained knowledge, the present formulated truth, and the infinite and divine possibilities of the future. the ancient myths and the old mysteries give us a sequential presentation of the divine message as it went forth from god in response to the need of man, down the ages. the truth of one age becomes the myth of the next, but its significance and its reality remain untouched, and require only re-interpretation in the present- 6- from bethlehem to calvary copyright 1998 lucis trust we are free to choose and to reject; but let us see to it that we choose with eyes opened by that sagacity and wisdom which are the hallmark of those who have penetrated a considerable way along the path

ork of the individual, saying "let your light so shine before men, that they may see your good works."9 second, the opportunity was presented to the race as a whole to take a tremendous step forward, to undergo the "new birth" or take the first initiation. this we shall deal with in our next chapter. the third concept which was taught by the christ was that which embodied the technique of the new age, which was to come when individual salvation and the new birth had been properly grasped. this was the message or command to love our neighbour as ourselves.10 individual effort, group opportunity, and identification with each other this was the message of the christ. in the teaching of the buddha we have the three ways in which the lower nature can be changed and prepared to be a conscious ex

e task of all religions to aid. each of us has to make "of twain, one new man, so making peace" for peace is unity and synthesis. but the lesson and message which christ brought to individual man he brought also to the nations, holding before them the hope of future world unity and world peace. he came at the- 13- from bethlehem to calvary copyright 1998 lucis trust beginning of that astronomical age which we call "the piscean age" because, during this period of approximately two thousand years, our sun is passing through that sign in the zodiac which we call pisces, or the fishes. hence the frequent references to fishes, and the appearance of the symbol of the fish in christian literature, including the new testament. this piscean age comes between the previous jewish dispensation (the tw

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

rrelating of aspects, of rays and of processes, within the time cycle. such is the program for humanity, as it concerns the unfoldment of the human consciousness. the whole emphasis of the entire evolutionary process is, in the last analysis, placed upon the development of conscious, intelligent awareness in the life animating the various forms. the exact state of awareness is contingent upon the age of the soul. yet the soul has no age from the standpoint of time, as humanity understand it. it is timeless and eternal. before the soul there passes the kaleidoscope of the senses, and the recurring drama of outer phenomenal existence; but throughout all these occurrences in time and space, the soul ever preserves the attitude of the onlooker and of the perceiving observer. it beholds and int

ugh it all there is one steady, sequential unfoldment taking place. the life of the soul, in this great life cycle which we call human incarnation, passes on the phenomenal plane through all the stages with the same direction, power, steadiness in growth and in the adaptability of form to circumstance and environment, as does the life of god as it flows through the various kingdoms in nature from age to age. the thread of the unfolding consciousness can be traced with clarity in all. forms are built, used and discarded. cycles of lives bring the forms into certain phases of unfoldment needed by the progressively inclusive consciousness. other and later cycles demonstrate the definite and specific effects of this developed consciousness, for some lives are predominantly fruitful in producin

soul and its vehicles, plus some- 33- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust measure of spiritual manifestation. here, therefore, we have five points of crisis in the life of the individual, in conjunction with the whole, with the first stage (called individualisation) in lemuria, the third stage in our race, and a final stage at the end of the age. these stages are carried forward over so long a period of time, and are so closely interrelated, that one stage and period makes possible that of another, and only the analytical mind sees or seeks differentiation. the reflection of this fivefold experience in any individual life takes place in the following order in the life of the average intelligent aspirant, who responds to, and takes adv

d personality then begins to respond, as a unit, to soul impulse. 5. for the remaining years of life, there should be an increasingly strong relationship between the soul and its vehicles, leading to another crisis between the fifty-sixth or the sixty-third years. according to that crisis will depend the future usefulness of the person and whether the ego continues to use the vehicles on into old age, or whether there is a gradual withdrawal of the indwelling entity. there are many corresponding cycles of crisis in the life history of any soul down through the ages, but these major five crises can be traced with clarity from the standpoint of the higher vision. one of the ways in which the life story of a soul is charted in the archives of the masters (under the present planetary experimen

eaths or vehicles (material or immaterial) is incidental to the main issue, which is the development of a conscious response to the life of god. small units of energy, relatively speaking, are swept into contact with great fields of force, which we call planes. according to the extent of the impact (and this is determined, symbolically speaking, by the power of the originating will, the so-called age of the soul, the potency of group activity, and planetary or group karma, so will be the response between the unit of energy and the field contacted, and so will be the quality and vibratory activity of the atoms of matter which are attracted and held together. they will thus constitute a temporary form from which can be seen as externalised and as relatively tangible, and which can function a

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

hat i here have said. everything now depends upon the right action of the men of good will- 449- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust endnotes 1 the material for this chapter was written prior to the declaration of war in 1939- 450- a treatise on the seven rays- volume ii: esoteric psychology acopyright 1998 lucis trust discipleship in the new age- volume i by alice a. bailey copyright 1944 by lucis trust copyright renewed 1972 by lucis trust dedicated to regina keller a fellow-disciple who for more than twenty years has walked with me upon the way foreword this book is in many ways unique. nothing like it has before been published, as far as i know. it contains two series of talks by one of the masters of the wisdom to some members of

n, even if their spiritual attainments seemed inadequate to the onlooker. a good deal of the teaching given is new in form and some of it is new in fact. one point emerges with clarity and that is: the old rules to which disciples have been subjected down the centuries still hold good, but are susceptible of fresh and often different interpretations. the training to be given during the coming new age will be fitted to their more advanced development. the evolutionary progress from century to century presents a steadily ripening and developing human mind upon which the master can work. the standard of discipleship is consequently as steadily rising. this, in itself, demands a new approach, a wider presentation of truth and the permitting of a greater freedom of action upon the part of the d

votion, emotional reactions and sentiment are not enough. esoteric training is also an impersonal matter; it is concerned with the development of soul consciousness and with the expansion of that consciousness to include, and not exclude, all forms of life through which pulses the life and love of god. the true disciple is ever inclusive and never exclusive. it is this- 2- discipleship in the new age- volume i copyright 1998 lucis trust inclusiveness which is the hallmark of all true esotericists. where it is lacking you may have an aspirant but you do not have a true disciple. there is far too much exclusiveness extant today among esotericists and in occult schools and too much theological separativeness. it has been felt that this book of instructions may do much to offset this evil tend

not back but presses forward "towards the prize of his high calling in christ" some of these people have worked as students in the arcane school; others have never done so; still others (when they heard of the school through their affiliation with the tibetan) worked in it in order to help the students. their names will not be divulged. the initials at the head of the- 3- discipleship in the new age- volume i copyright 1998 lucis trust various instructions and the dates assigned carry no information; the instructions were probably not received on the dates given and the initials are none of them correct. no information will be given by any of us who know the relation between the initials and the disciple. questions as to identity will not be answered at any time. it is the subject matter

a man is highly developed and nearing the path of discipleship is it possible for the esoteric student accurately to surmise what his ray may be. people of all kinds and professions are found on all the rays. the conflict in a disciple's life is found to lie in the fact that the ray of his soul and the ray of his integrated personality are posed against each other. at- 4- discipleship in the new age- volume i copyright 1998 lucis trust the same time, his emotional nature, his mental equipment and his physical brain are also controlled by some one or other of the rays and in this fivefold relationship lies hid much of the problem of the evolving human being. the tibetan tells the members of his group which five rays condition them and students will learn much by a study of what he says. in

ALICE A BAILEY13 PROBLEMS OF HUMANITY

be satisfied with existing conditions, particularly if those conditions are strictly british. all these characteristics have been the cause of extreme irritation to other people, particularly the nation which emerged from britain, the united states. this is one side of the picture. but the british are not anti-social; they have led the way in welfare reforms, instituting such measures as the old-age pension system long before other nations did so. they are deeply paternalistic in their handling of smaller and less developed nations and have really helped them. being conservative, it is hard for them to know when to withdraw that paternal help. the motto of the house of wales is "i serve. the innate tendency of the british race is to serve the nations and the races which are gathered toget

t of the past methods of the churches and of the old theologies which have failed to present christ as he essentially is, which have worked for riches, prestige, and political power and which have striven with all available means to increase their membership and to imprison the free spirit in man. there are wise and good churchmen today who realize this and who are steadfastly working for the new age approach to god, but they are relatively few in number. nevertheless, they are waging war against theological crystallization and academic pronouncements. they will inevitably succeed and thus salvage the religious spirit. then let us endeavour to see what the goal of the new educational movement should be and what are the signposts on the way to that goal. let us try to formulate a long range

aculty which has produced all the great sons of god, all truly spiritual people, all artists, scientists, humanitarians and philosophers and all who, with sacrifice, love their fellowmen. here lie the grounds for optimism and courage on the part of all true educators and here is the true incentive to all their efforts. the present problem of youth the world, as known to people over forty years of age, has crumbled and is fast disappearing. the old values are fading out and what we call "civilization (that civilization we have thought so wonderful) is vanishing. some of us are thankful it is so. others regard it as a disaster. all of us are distressed that the means of its dissolution have brought so much agony and suffering to humanity everywhere. civilization might be defined as the react

vilization we have thought so wonderful) is vanishing. some of us are thankful it is so. others regard it as a disaster. all of us are distressed that the means of its dissolution have brought so much agony and suffering to humanity everywhere. civilization might be defined as the reaction of humanity to the purpose and the activities of a particular world period and its type of thinking. in each age, some idea functions and expresses- 21- problems of humanity copyright 1998 lucis trust itself in both racial and national idealisms. its basic trend down the centuries has produced our modern world and this has been materialistic. the aim has been physical comfort; science and the arts have been prostituted to the task of giving man a comfortable and if possible a beautiful environment; all t

changed for all time the trend of human affairs. these moments produced the magna charta; they gave emphasis, through the french revolution, to the concepts of liberty, equality and fraternity; they formulated the american bill of rights, and on the high seas and in our own time and day they gave us the atlantic charter and the four freedoms. these are the great concepts which must govern the new age with its nascent civilization and its future culture. if the children of today are taught the significance of these five great declarations and are, at the- 26- problems of humanity copyright 1998 lucis trust same time, taught the futility of hate and war, there is hope of a better and happier as well as of a safer world. two major ideas should immediately be taught to the children of every co

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

human tcopyright 1998 lucis trust the reappearance of the christ by alice a. bailey copyright 1948 by lucis trust copyright renewed 1976 by lucis trust keynote whenever there is a withering of the law and an uprising of lawlessness on all sides, then i manifest myself. for the salvation of the righteous and the destruction of such as do evil, for the firm establishing of the law, i come to birth age after age. the bhagavad gita book iv, sutra 7, 8. chapter one the doctrine of the coming one western teaching the doctrine of avatars eastern teaching right down the ages, in many world cycles and in many countries (and today in all) great points of tension have occurred which have been characterised by a hopeful sense of expectancy. some- 1- copyright 1998 lucis trust one is expected and his

nature. they come when evil is rampant. for this reason, if for no other, an avatar may be looked for today. the necessary stage is set for the reappearance of the christ. avatars are of all degrees and kinds; some of them are of great planetary importance because they express whole cycles of future development within themselves and strike the note and give the teaching which will bring in a new age and a new civilisation; they embody great truths towards which the masses of men must work and which still constitute an objective to the greatest minds of the age, even though as yet unrealised. certain avatars also express in themselves the sum total of human achievement and of racial perfection, and thus become the "ideal men" of the ages. others, greater still, are permitted to be the cust

they have the gift of being these embodied spiritual qualities, and because they have in fullness expressed such a specific principle or quality they can act as channels for its transmission from the centre of all spiritual life. this is the basis for the doctrine of avatars or divine messengers. such an one was the christ; he was twice an avatar because he not only struck the keynote of the new age (over two thousand years ago) but he also, in some mysterious and incomprehensible manner, embodied in himself the divine principle of love; he was the first to reveal to men the true nature of god. the invocative cry of humanity (the second of the incentives producing a divine emergence) is potent in effect because the souls of men, particularly in concerted action, have in them something whi

and for it the christ must prepare and with this trend he will have to work. the "cycle of conferences" which is now swinging into full tide is part of the unique condition with which the christ is faced. before, however, christ could come with his disciples, our present civilisation had to die. during the coming century, we shall begin to learn the meaning of the word "resurrection" and the new age will begin to reveal its deep purpose and intention. the first step will be the emergence of humanity from the death of its civilisation, of its old ideas and modes of living, the relinquishing of its materialistic goals and its damning selfishness, and its moving forward into the clear light of the resurrection. these are not symbolical or mystical words but part of the general setting which

n and the intense focussing of his life in a universal sense. the gethsemane experience was an experience uniquely possible only to those sons of god who have reached his rare point in evolution; it had no real relation to the crucifixion episode, as the orthodox commentators emphasise. 4. the final words of the christ to his apostles were "lo, i am with you all the days, even unto the end of the age" or cycle (matt. 28.20) the important word is "end" the word used is the greek "sun-teleia" which means the end of the time period, with another immediately following after (what would be called the end of a cycle. in greek the final end is another word "telos" in matt. 24.6 "but the end is not yet" the other word telos is used for it means "the end of the first period has not yet been reached

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

the needed idealism which will be applied eventually by love, motivated by wisdom in cooperation with intelligence. all will be actuated by a dynamic (not a passive) will-to-good. we will divide what i have to say under two points- 3- the destiny of the nations copyright 1998 lucis trust 1. the situation and its ray causes in the immediate present. 2. the situation in the future when the aquarian age is really established and the piscean influences are no longer dominant. before we take up these points, however, i have a few introductory comments to make. these it is essential that you should study and comprehend for upon their right acceptance and understanding will depend the benefit you will gain from my teaching upon these points. it is a truism to remark that the history of the world

groups of ideologies have latent in them much beauty, strength and wisdom, and also a profound and valuable contribution to make to the whole. each will eventually see its contribution embodied under the control of the hierarchy of the lords of compassion and the masters of the wisdom. the restoration of the ancient atlantean control by the spiritual forces is still in the future but the aquarian age will see the restitution of this inner and spiritual guidance on a higher turn of the spiral. all this must inevitably be brought about by the work of those who function on one or other of the five controlling rays to which i have referred above. nothing can stop or truly impede their united effect. this is a point i would have you remember. modern man is apt to condemn the ideology which is n

roblem before the hierarchy at this time is so to direct and control these powerful activities that the plan can be rightly materialised and the close of this century and the beginning of the next see the purposes of god for the planet and for humanity assume right direction and proportion. in this way, the new culture for the relatively few and the new civilisation for the many during the coming age will start in such a manner that the peoples of the earth can go forward into an era of peace and true development spiritual and material. i would like to remind you that the fact that you see the world picture as one of outstanding chaos, of striving ideologies and warring forces, of the persecution of minorities, of hatreds which are working out into a furious preparation for war, and of wor

e results do not appear with clarity to intelligent human beings because they refuse to see anything except the destructive aspect and the disappearance of the forms to which they have hitherto anchored their emotions, their desire, and their mental perceptions. they fail, as yet, to see the irrefutable evidence of constructive activity and of true creative work. the temple of humanity in the new age is rising rapidly but its outlines cannot be seen because men are occupied entirely with their individual or national selfish point of view and with their personal or national instincts and impulses. i would here like to call your attention to the fact that the instinctual life of nations is something which remains to be studied scientifically and is a phase which leads inevitably to the indiv

et up which lasts a long time and which gains power through the very force of organised numbers. this truth will emerge more clearly as we proceed with our studies. suffice it to say that the sixth ray people are the reactionaries, the conservatives, the die-hards and the fanatics, who hold on to all that is of the past and whose influence is potent to hinder the progress of humanity into the new age. their name is legion. they provide, however, a needed balance and are responsible for a steadying process which is much needed in the world at this time. 2. the seventh ray is steadily gaining momentum and has for a long time been stimulating and enhancing the activity of all fifth ray nations. if you bear in mind that one of the major objectives of seventh ray energy is to bring together and

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ing to an end the great heresy of separateness. love, unity, and the risen christ will be present, and he will demonstrate to us the perfect life. table page 50 nation personality ray soul ray national motto in tcopyright 1998 lucis trust glamour: a world problem by alice a. bailey copyright 1950 by lucis trust copyright renewed 1978 by lucis trust publisher's statement in discipleship in the new age, volumes i and ii, certain personal instructions given by the tibetan to a group of disciples were made public. these instructions together with certain esoteric teaching were first published by alice a. bailey, with the consent of the disciples involved, in 1944. unpublished manuscripts containing additional instructions and esoteric teachings as completed by mrs. bailey are now available. th

aught to you? but little, i fear. we must descend into the realm of greater practicality and only deal with the matter as far as it concerns humanity. planetary illusion will later be briefly dealt with, but the immediate problem before man and the significant contribution of the disciple is the dissipation of much of the glamour in which mankind is immersed and which, during the coming aquarian age, will largely disappear in connection with the astral life of the race. the point i would here make is to call attention to the fact that it is in meditation and in the technique of mind control that the thinkers of the world will begin to rid the world of illusion. hence the increasing interest in meditation as the weight of the world glamour is increasingly realised, and hence the vital nece

that the thinkers of the world will begin to rid the world of illusion. hence the increasing interest in meditation as the weight of the world glamour is increasingly realised, and hence the vital necessity for right understanding of the way- 15- glamour: a world problem copyright 1998 lucis trust of mind control. another point which should be noted is that in the crystallisation of this material age comes the great opportunity to strike a deadly blow on the planetary dweller on the threshold. the reaction at this time, through the stress of circumstances, is bringing about a more spiritual understanding and a reorganisation of human values, and this is part of the process whereby a vital part of the world glamour may be dissipated if only all men of goodwill within the world aura adhere t

erefore each of you in this group must of necessity work separately and apart with himself, and learn to induce those conditions of clarity and truth which will overcome the ancient rhythms and deep-seated habits and thus steadily purify the aura. but this has now to be done as a group, and this group constitutes one of the first of the exoteric groups with which it is intended to work in the new age. through the activity of such groups, the world glamour will be dissipated, but first of all the aspirant must learn to deal with individual and group glamour. it is necessary to remember the following three things. i am going to be brief and technical in teaching this group, for my time is short and you have an adequate technical knowledge with which to understand that whereof i speak. first

and hence seldom need to embody it. 7. through wrong application of ideas. how often does this form of illusion descend upon a disciple! he contacts an idea intuitively and also intelligently (note the distinction here expressed) and misapplies it. this is perhaps an aspect of the synthetic illusion or the illusion of the whole of the mental plane, as modern man contacts it. illusion varies from age to age, according to what the hierarchy is attempting to do, or according to the general trend of men's thoughts. the disciple can therefore be swept into a wrong activity and a wrong application of ideas because the general illusion (growing out of the six types of illusion to which i have referred above) is over-dominant in his mind- 39- glamour: a world problem copyright 1998 lucis trust i

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

physical body and swing it into activity of some kind or another, according to the nature and power of whatever type of energy may be dominating the etheric body at any particular time. through the etheric body, therefore, circulates energy emanating from some mind. with humanity in the mass, response is made unconsciously to the rulings of the universal mind; this is complicated in our time and age by a growing responsiveness to the mass ideas called sometimes public opinion of the rapidly evolving human mentality. within the human family are also found those who respond to that inner group of thinkers who, working in mental matter, control from the subjective side of life the emergence of the great plan and the manifestation of divine purpose- 2- telepathy and the etheric vehicle copyri

sense of touch and developed through sound, symbols, words and sentences, languages, writing, art, and on again to the stage of higher symbols, vibratory contact, telepathy, inspiration and illumination. i have, however, in the above, dealt with the general outline and we will take the specific details later. the work of the telepathic communicators is one of the most important in the coming new age, and it will be of value to gain some idea of its significance and techniques. i would, in summarising the above instruction, state that in connection with individuals: 1. telepathic communication is a. between soul and mind. b. between soul, mind and brain. this is as far as interior individual development is concerned. 2. when it is found between individuals, telepathic communication is a. b

of telepathy. the success of this is dependent upon the alignment of the bodies of the transmitter and the recipient. the double line of contact must be that of mental energy and brain electrical energy. the magnetic power of love to attract attention, to produce alignment, and to call forth rapport and understanding is not all that is necessary in the new telepathy which will distinguish the new age. there must also be mental development and mental control. this form of telepathy is not a function of the animal soul, as in the case of the solar plexus contact and response to messages by the emotionally polarised man or woman. this telepathic rapport and response is a characteristic of the human soul working from mind to mind and from brain to brain. it is literally a state of consciousnes

major factors which must be considered in all telepathic work are: a. the initiating agent or emanating source. b. the recipient of the ideas, thoughts or energy. c. the medium of revelation. the growth of telepathic rapport will bring in an era of universality and synthesis, with its qualities of recognised relationships and responsiveness. this will be, outstandingly, the glory of the aquarian age. as the race achieves increasingly a mental polarisation through the developing attractive power of the mental principle, the use of language for the conveying of thoughts between equals or of communicating with superiors will fall into disuse. it will continue to be used in reaching the masses and those not functioning upon the mental plane. already voiceless prayer and aspiration and worship

aratus. when, however, soul-consciousness is achieved or developing, then this triple instrument is superseded by the intuitional receptivity of the soul whose inclusiveness is absolute and who is at-one with the soul in all forms. those disciples who are working along this line are the nurturers of the seed of the future intuitional civilisation, which will come to its full glory in the aquarian age. the intuition is the infallibly sensitive agent, latent in every human being; it is based, as you know, upon direct knowledge, unimpeded by any instrument normally functioning in the three worlds. of this intuitional future age, christ is the seed man, for "he knew what was in man" today, a group or a unit of groups can be the nurturers of the seed of the intuition; the cultivation of sensiti

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

expression via the lords of the twelve signs and the twelve planetary rulers. these twelve basic energies emanate from the seven stars of the great bear (transmitted through seven stars of the little bear; two of them come from sirius and three from the pleiades. this set-up (if i may use such an unorthodox term) will be the condition of the major solar sphere of influence at the end of the great age of brahma, as it is esoterically called. in the "interim or interlude of evolution (which is the inadequate translation of an occult phrase given to a world cycle in the masters' archives) these energies are stepped down into forces and are literally sixteen all told from the angle of manifestation, i would remind you and make literally: 7+7+2=16=7. in these numbers the mystery of our evolutio

e fixed cross, that he learns to prepare himself for the twelve great tests in all the twelve signs for which the experience of the two crosses prepares him. pisces governs the feet and hence the whole thought of progress, of attaining the goal, and the treading of the path of return has been the underlying spiritual revelation of the great cycle through which we are passing; also, in the piscean age, the lesser cycle out of which we are at this time moving, it has been the origin of all the teaching given by the world religions anent the various stages of the path of return. some astrologers hold also that pisces governs the generative processes. they are essentially correct because once a man is nearing or upon the path he should become increasingly creative in the higher sense and the p

xperience and crucifixion because they have learned to love and truly reason. the influence of pisces, gemini and virgo is eventually fused and blended (symbolically the cross must always become the line and then the point. sagittarius, which is governed esoterically by mother earth, produces those conditions whereby the path itself achieves glorification. consequently, you have at the end of the age (i refer here to a greater round of the zodiac and to no shorter cycle, the glorification of venus, of virgo, the virgin, and of mother earth two planets and one constellation and all these are potencies which produce definite changes in the solar system. they represent the three divine potencies of matter and of substance, plus the force of sagittarius driving them on to a still greater consu

iscriminative pioneering, wise response and correct decision, thus bringing about the destruction of that which hinders without the relinquishing of any true values of which humanity may be aware. the individual disciple has always been faced with these conditioning and releasing circumstances, and today humanity itself is in the same position. we stand at the gateway of the new world, of the new age and its new civilizations, ideals and culture. saturn, having offered opportunity and proffered us a choice to bring about the needed changes and to destroy that which holds back the free expression of the soul, eventually stands aside in order to let his great brother, mercury, spread the light of the soul intuitive and illuminating upon the situation, to interpret for us, through our own ill

ing the third decanate, venus, which is the union of heart and mind, will usher in the long hoped for era of love-wisdom, of brotherhood and of expressed brotherly relationships. opportunity- 89- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust illumination brotherhood: these are the gifts that shamballa is planning to confer upon mankind during the aquarian age, if man will but prepare for them, accept them, and use them. only the future will make clear man's reaction. according to other astrologers, the three decanates are governed by venus, mercury and the moon. you can here see the relation of astrology to the normal or to the reversed wheel of life. the moon which here takes the place of saturn hides the planet uranus. in this case uranus, the oc

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

eople's profound interest in themselves and in their souls and all the intricacies of related experiences almost staggers me. i want to shake them and say "come outside and find your soul in other people and so discover your own" what is going on in people's minds and hearts and what is happening in the world of men is the fundamental interest. the broad sweeps of human progress from the primeval age to the dawn of the impending new civilisation is of interest and all of spiritual import. the self-disclosures of the mystic of medieval times have their place but it lies in the past; the achievements of modern science (though not man's use of these revelations) are a major modern spiritual factor; the struggle that is going on between political ideologies, between capital and labour and the

thinking, and puzzling and asking questions and rebelling and hoping. yet i was 35 years old before i really discovered that i had a mind and that it was something which i could use. up to that time, i had been a bundle of emotions and feelings; my mind what there was of it had used me and not been used by me. at any rate, i was thoroughly unhappy until i broke away to live my own life around the age of 22. during those early years i was surrounded by beauty; my life was full of variety and i met many interesting people. i never knew what it was to want anything. i was brought up in the usual luxury of my day and class; i was watched over with the greatest care but within myself i hated it all- 9- the unfinished autobiography copyright 1998 lucis trust i was born on june 16th, 1880, in the

they had that in them which warranted it. perhaps the admixture of plebeian blood is responsible for the fact that my cousins and their children have been, many of them, notable men or good looking women. my father did not care for me and when i see the picture of myself when small, i can scarcely wonder skinny, scared and startled looking. i have no recollection of my mother for she died at the age of 29, when i was only six years old. i do remember her beautiful golden hair and her gentleness, but that is all. i also remember her funeral at torquay, devonshire, because my major reaction to that event was summed up in my words to my cousin, mary barttelot "see, long black stockings and 'spenders" the first i had ever had. i had been promoted from the sock stage. clothes always matter, ap

x years old. i do remember her beautiful golden hair and her gentleness, but that is all. i also remember her funeral at torquay, devonshire, because my major reaction to that event was summed up in my words to my cousin, mary barttelot "see, long black stockings and 'spenders" the first i had ever had. i had been promoted from the sock stage. clothes always matter, apparently, no matter what the age or the circumstance! i used to own a very large miniature case in silver which my father was in the habit of carrying everywhere with him and in it was the only portrait i ever had of my mother. in 1928, after carting it all over the world with me, it was stolen one summer when i was away from our house at stamford, conn, where we then lived, and with it went my bible and a broken rocking-chai

the time with my reaction to people and circumstances. i was the unhappy, self-dramatised centre of my little world. this sense of better things somewhere and a capacity to "feel" into people and circumstances and to know often what they were thinking or experiencing was the beginning of the mystical phase of my life and out of it emerged much good that i later found. thus i began consciously the age old search for the world of meaning which must be found, if any answer to the perplexities of life and the sorrows of humanity is to be discovered. progress is rooted in the mystical consciousness. a good occultist must be, first of all, a practicing mystic (or do i mean a practical mystic perhaps both) and the development of the heart response and the power to feel (and to feel accurately) sh

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

ise on the seven rays volume iv by alice a. bailey copyright 1953 lucis trust copyright renewed 1981 by lucis trust- 1- copyright 1998 lucis trust introductory remarks the entire subject of healing is as old as the ages themselves, and has ever been the subject of investigation and experiment. but as to the right use of the healing faculty and forces, the knowledge is in its infancy. only in this age and generation is it at last possible to impart the laws of magnetic healing, and to indicate the causes of those diseases originating in the three inner bodies which today devastate the human frame, cause endless suffering and pain, and usher man through the portal which leads to the world of bodiless existence. only today is man at the point in the evolution of his consciousness where he can

with himself and with his complaint, unhandicapped by the karmic limitations of the body. or it may be enabling the patient to achieve (with joy and facility) the right liberation from the body and, through the portal of death, to pass to complete health. part one the basic causes of disease this is the problem with which all medical practice down the ages has wrestled. in our present mechanistic age we have wandered far to the surface of things and away from the partially true point of view of earlier centuries which traced disease back of the "evil humours" bred and festering in the inner subjective life of the patient. in the evolution of knowledge on every hand we are now on the surface of things (note i do not use the word "superficial, and the hour has struck in which knowledge can a

f a greater objective than he, with his finite understanding, can grasp. the whole intent, as it lies hid in the mind of god, may be very different to what man may conceive today, and cosmic evil and cosmic good, reduced to terminologies, may lose their significance altogether, and are only to be seen through the glamour and the illusion with which man surrounds all things. the best minds of this age are only just beginning to see the first dim ray of light which is piercing this glamour, and serving first of all to reveal the fact of illusion. through- 7- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the light thus cast, the following truth may stand revealed to those who have the expectant attitude and the open mind: deity itself is on the road towa

s of the two above experts, diagnoses the disease, and treats it in collaboration with the other two. these three may call in other experts and specialists in electro-therapy, osteopathy and chiropractic, but it is in the combination of the knowledge of the physician, the psychologist and the endocrinologist that the medical profession can take on a new expression of usefulness, and enter the new age equipped to deal with the people who will gradually assume the new types and a changing physical organism. electricity, in relation to human ills, is as yet an infant science, but it has in it the germs of the new techniques and methods of healing. the work done by the chiropractors is good and needed but should, with osteopathy, constitute a definite subsidiary technique to that of the other

in saying this, i am not reflecting critically upon the medical profession. the money-grasping specialist and the charlatan are rare; they of course exist, as do the corrupt and the undesirable in every profession. where are they not to be found? the closed minds are many; but again, where are they not found? the pioneers along the new lines of thought and the man who has grasped some of the new age concepts have often equally closed minds and see nothing but the new ways, modes and methods, and throw overboard all the old, losing much thereby. the medical- 42- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust profession has one of the greatest and most beautiful records in the world of its purpose and field of activity, and has developed some of the gre

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ind a veil of unsuitable language and hidden by inappropriate words. this fact, as i have oft told you, handicaps all new presentations of truth; the language of the electrical engineer or of the automobile draftsman, for instance, would have been entirely meaningless to the average man a hundred years ago. so it is with the new themes and the greadicopyright 1998 lucis trust education in the new age by alice a. bailey copyright 1954 by lucis trust copyright renewed 1982 by lucis trust- 1- copyright 1998 lucis trust preface educational trends in a world crisis this book on educational philosophy comes at a time of crisis, for the theme that runs through critical thinking in the field of educational theory today is characterized by deep concern over both the preservation and the enrichment

t this by the freely chosen cooperative methods that dewey advocated. in the broadest terms such a world-view will make possible a planetary civilization by integrating whatever trans-temporal and trans-spatial truths about man and the universe we can extract from all regional cultures in their local times and places. these universal principles will then provide the norms for education in the new age, as the tibetan terms it. the world today suffers from a cultural provincialism based on the dualism of an- 2- education in the new age copyright 1998 lucis trust outward-looking, objective attitude of the western world, and an inwardness or subjectivity of oriental societies. each of these civilizations, in its extreme form, is over-balanced in its own direction. in harmonious living, man mus

bjective energies of the east and conscious of it. our aggressive commercial penetration of oriental lands and peoples has had the end result of bringing the literature, the philosophy and the arts of the east into the west as uncalculated dividends. we can, if we choose, make use of the vast heritage of oriental culture available to us, even in our neighborhood libraries- 3- education in the new age copyright 1998 lucis trust our main hope of survival in this highly polarized world lies in a prodigious effort at synthesis of the two cultures while there is still time. should the orient deny us that time and decide to meet us merely on our own grounds, then this might write finis to the story for all of us, east and west. during our industrial and expansionist age there have been increasin

r of oriental thought in the fields of science, philosophy and the arts of the west. psychosomatic medicine, parapsychology, jung's analytical psychology are only a few indications of contemporary inwardly-oriented researches. the re-entry of the spiritual factor in life and education is something more than a recrudescence of some earlier forms of christian ideology. in this education for the new age, the type of east-west philosophy presented by the tibetan will find its proper setting. here we have the elements of a complete theory, as follows (a) subjective planning; a theory of the creative self-development of the individual (b) objective planning; a theory of the good society for human persons to live in. the psychological and social implications of the education for the new age must

ly in the present circumstances of the world, brought about by the increasingly rapid process of unification, the reduction of distances, the growing importance of technology, the gradual attainment by all peoples of political independence and international responsibility and, above all, the disquiet and perplexity prevailing among the two great civilizations of yesterday- 4- education in the new age copyright 1998 lucis trust ready to give birth to the one civilization of tomorrow but cowering under the threat of a world crisis far beyond their capacity to control" in an article on our goal is unity in the free world of october, 1944, dr. albert einstein regretfully took note of "an odious materialistic attitude toward life which leads to the predominance of an unrestrained selfishness" b

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ne of the three major centres through which deity manifests: shamballa, where the will of god is known; hierarchy, where the love of god holds sway; humanity, embodying the intelligence aspect of god. 2: a treatise on white magic, pages 398-433; a treatise on the seven rays, vol. ii (esoteric psychology, pages 629-751- 103- education in the new opcopyright 1998 lucis trust discipleship in the new age- volume ii by alice a. bailey copyright 1955 by lucis trust copyright renewed 1983 by lucis trust dedicated to the master djwhal khul introduction mrs. bailey asked me to write an introduction to the second volume of "discipleship in the new age" and i therefore now gladly comply. the introduction written by her in the first volume may be profitably reread in relation to both volumes. the mast

ction to the second volume of "discipleship in the new age" and i therefore now gladly comply. the introduction written by her in the first volume may be profitably reread in relation to both volumes. the master djwhal khul, known also as "the tibetan" took advantage of the opportunity of the availability of a.a.b. as a trained collaborator and initiated an unique and pioneering experiment in new age training for group initiation. this involved the entry of those qualifying into his ashram there to stay as they hastened their progress or to pass on to other ashrams as the case might be. for this purpose the master selected some fifty people, most but not all of whom were known to a.a.b, to whom this unique and transcendent opportunity was offered. almost everyone accepted but some did not

st everyone accepted but some did not stay very long. it was not easy. as was inevitable and very human, some as time went on reacted well, others not. it is hard to keep a right balance between the soul and the personality when the spiritual stimulant is relentlessly high. the rushing into the personal life of soul force is like sunshine in a garden. weeds as well as flowers emerge. it was a new age group forcing process, tested in operation by the use of this group of chelas all of whom had voluntarily accepted, and any one of whom was free to leave at any time without- 1- copyright 1998 lucis trust blame. the values achieved were much more than any obvious comment can display. much of the deeper values are more subtle and slow to emerge. individuals benefited greatly. as a group achieve

chool for initiation and the goal is not to help the student to get into an ashram or to contact a master. the purpose of the arcane school is, and always has been, to help the student to move forward more quickly on the path of discipleship. it does not deal either with the problems incident to the probationary path nor of the path of initiation. the master djwhal khul has stated that in the new age the field of training for the disciple is in the new group of world servers. the decision to publish the record (or most of it) was an unexpected development to the tibetan but welcomed by him. he said that this act attracted the attention of other members of the hierarchy. the appearance of the first volume has already proved a major addition to the entire esoteric field, especially in terms

ercises useful while he was watching the effects. for example: he knew not only the ray qualities of all the vehicles but also the degree of response to ray stimulant of any particular vehicle in relation to total, balanced progress. he knew also the conditioning rays of the previous incarnation which may appear as a "hangover" not to be developed but to be transcended- 2- discipleship in the new age- volume ii copyright 1998 lucis trust he knew the astrological characteristics of the soul, a factor as yet unknown to present day astrology but of much importance in advanced stages of discipleship. he knew the exact condition and degree of unfoldment of all the force centres in the chela which in certain cases he stated in exact percentages. even with this knowledge given us we could not kno

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

arily involves the increased vibratory activity of the human mechanism, with a consequent effect upon the psychic nature, producing an abnormal sensitivity and psychic awareness. it would be of value here to remember that the condition of humanity at this time is not the result of simply one factor, but of several all of them being active simultaneously, because this period marks the close of one age and the inauguration of the new. the factors to which i refer are, primarily, three in number: 1. this is a transition period between the passing out of the piscean age, with its emphasis upon authority and belief, and the coming in of the aquarian age, with its emphasis upon individual understanding and direct knowledge. the activity of these forces, characteristic of the two signs, produces

forces, characteristic of the two signs, produces in the atoms of the human body a corresponding activity. we are on the verge of new knowledges and the atoms of the body are being tuned up for reception. those atoms which are predominantly piscean are beginning to slow down their activity and to be "occultly withdrawn" as it is called, or abstracted, whilst those which are responsive to the new age tendencies are, in their turn, being stimulated and their vibratory activity increased. 2. the world war marked a climax in the history of mankind, and its subjective effect was far more potent than has hitherto been grasped. through the power of prolonged sound, carried forward as a great experiment on the battlefields all over the world during a period of four years (1914-1918, and through t

atter (called the "veil of the temple) which separates the physical and astral planes was rent or torn asunder, and the amazing process of unifying the two worlds of physical plane living and of astral plane experience was begun and is now slowly going on. it will be obvious, therefore, that this must bring about vast changes and alterations in the human consciousness. whilst it will usher in the age of understanding, of brotherhood and of illumination, it will also bring about states of reaction and the letting loose of psychic forces which today menace the uncontrolled and ignorant, and warrant the sounding of a note of warning and of caution. 3. a third factor is as follows. it has been known for a long time by the mystics of all the world religions and by esoteric students everywhere

brought many hundreds of people into a new and deeper spiritual realisation; it has opened a door through which many will pass before long and take their second initiation, and it has let a flood of light into the world a light which will go on increasing for the next thirty years, bringing assurance of immortality and a fresh revelation of the divine potencies in the human being. thus is the new age dawning. access to levels of inspiration, hitherto untouched, has been facilitated. the stimulation of the higher faculties (and this on a large scale) is now possible, and the coordination of the personality with the soul and the right use of energy can go forward with renewed understanding and enterprise. ever the race is to the strong, and always the many are called and the few chosen. this

ely as souls, remaining in conscious and intelligent possession of the lower mechanism of their bodies; they must know which centre in that body they use whilst working psychically, and they must learn to look out, as souls, upon the world of illusion in which they are undertaking to work; from their high and pure position let them see clearly, hear truly and report accurately, and so serve their age and generation, and make the astral plane a familiar and well-known place of activity, accustoming mankind to a state of existence wherein are found their fellowmen, experiencing, living and following the path. i cannot here write concerning the technique of that training. the subject is too vast for a brief article. i do say, with emphasis, that a more careful and wise training is needed and

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

n rays- volume v: the rays and the initiations copyright 1998 lucis trust the keys of the mysteries connected with energy, with polarity, and with group relation. certain words of power which will give him control over the elemental forces of nature. insight into the planetary plans. upon these i need not enlarge, nor need i take up with you here the subject of initiation (discipleship in the new age, volumes i and ii. the first work to be done is the stimulating of aspirants and the preparing of the few earnest ones to tread the path of discipleship. the final point of our theme concerns: v. the basic essential of pure character. this is something more than just being good. it deals with the matter aspect and has relation to the hold or control that the form has over the man. we might exp

d activity of new and higher energies the whole fact of the evolutionary process depends. it will therefore be apparent to you that the descent of energy brings with it under the cyclic law certain new "inspirations" certain new "seeds of hope" for the future, and certain active agents as well, who are and will be responsible for the task of preparation, of fertilisation and of all the coming new age enterprises. these descending energies evoke also the obstructing forces, and i would here remind you that these obstructing evil forces (so-called) are met with upon the highest spiritual levels because they are in their turn evoked by the impelling impact of the coming avatar whose "note is heard ahead of him, and his energy spreads before him" this is a great mystery and can only be underst

eir way into the ranks of accepted disciples, and many disciples are taking initiation. to this fact of hierarchical upheaval paralleling and intensifying the upheaval upon the physical plane can be traced the process of preparation which i have instituted among some disciples, thus hastening the period and point of attainment, provided i receive due cooperation from them (discipleship in the new age, vols. i and ii) as regards the hierarchy itself, speaking esoterically and technically, its members (many of them) are "being abstracted from the middle point of holiness and absorbed into the council of the lord" in other words, they are passing onward into higher work and are becoming custodians of the energy of the divine will and not simply the custodians of the energy of love. they will

a fundamental decentralisation of the selfish human consciousness and a rapidly awakening group consciousness. in reality, this means that the hierarchy will be more closely related to the great council at shamballa, and very much more closely interrelated with humanity, so that a dual fusion will be taking place. this will bring about that integrative process which will be the quality of the new age and will inaugurate the aquarian phase of planetary history. i would now like to bring into a close relation the earlier imparted rules for applicants and the new rules for disciples, embodying the new group activity and group discipleship, resulting in group initiation. these rules are fourteen in number. today i will simply give you, first of all the rule for the individual disciple, and the

hese- 16- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust commands are issued by those who are in a position of authority or who seem to dominate or are in a position to enforce their wishes. laws are occult and basic. orders are indicative of human frailty and limitation. rules are, however, different. they are the result of tried experience and of age-long undertakings and assuming neither the form of laws nor the limitations of a command they are recognised by those for whom they exist and hence evoke from them a prompt intuitive response. they need no enforcement but are voluntarily accepted, and are put to trial in the belief that the witness of the past and the testimony of the ages warrant the effort required for the expressed requirem

ALICE BAILEY THE LABOURS OF HERCULES

the concealed deity is wearing thin, and the work of those who have achieved knowledge, the program of the christ and of his church, the plans of the hidden band of world workers, the rishis and the occult hierarchy of our planet, is now focused upon leading humanity on to the path of discipleship, and training many of the more advanced so that they can become the knowers and initiates of the new age. thus men will pass out of the hall of learning into the hall of wisdom, from the realm of the unreal to the real, and from the outer darkness of phenomenal existence into the light that shines always in the kingdom of spirit. the third key thought gives us a clue to the method. down the ages the words have sounded forth "i am he. who awakens the silent beholder. it has become apparent to seek

ot so long ago i slew all those who taught me in the past. i killed my teachers, and in my search for liberty, i now stand free. i seek to know myself, within myself and through myself "my son, that was a deed of wisdom, and now you can stand [15] free. proceed to labor now, remembering as you do, that at the final turning of the wheel will come the mystery of death. forget this not. what is your age, my son "i had turned eighteen summers when i slew the lion, and hence i wear its skin. again at twenty-one, i met my bride. today i stand before you trebly free- free from my early teachers, free from the fear of fear, and free indeed from all desire "boast not, my son, but prove to me the nature of this freedom which you sense. again in leo, will you meet the lion. what will you do? again in

ey are apt to say glibly "the mind is the slayer of the real" and, through an unrecognized mental inertia and laziness, to feel that the important thing is to have the heart nature developed. they regard the mind, with its capacity to analyze and discriminate, as a snare and a delusion. but this surely is an error. knowledge of god is as necessary and as important as love of god; and this the new age, with its new type of aspirant, will most assuredly demonstrate. saintliness, sweetness and a pleasing, loving disposition have their place in the sumtotal of the characteristics [20] of the aspirant, but when linked to stupidity and an undeveloped mentality, they fail to be as useful as they could be when coupled to intelligence. when linked to a high grade intellect and with mental powers or

people to tell them what to do and what they should believe. we shall find in the third labor which hercules performed, in the sign gemini, that he was tested on this point and had to prove that he was justified in taking this step. he then makes the interesting discovery that he is not nearly so free nor so strong as, in his youthful enthusiasm, he fancied himself to be [21] when he reached the age of eighteen years, we are told, he slew a lion which was devastating the countryside and that he began to perform other public services, so that, little by little, his name came before the people. eighteen is always a significant number. in it we have the number ten, which is the number of personality perfection, plus the number eight, which, we are told by some numerologists, is the number of

t line (the key of destiny, h. a. and f. h. curtiss. pp. 246- 247. it is interesting to note also that we are told in the kabalah "the eighteenth path is called the house of influence. and from the midst of the investigation the arcana and hidden sense are drawn forth which dwell in its shade and which cling to it from the cause of all causes (sepher yetzira, no. 30. this is what hercules, at the age of eighteen, is setting out to do. he must tread the path whereon all the hidden things can be brought forth into the light; he has reached the point where he can achieve knowledge of himself and can begin to investigate the hidden forces of nature. this is the problem of all disciples. the next episode in his career is his marriage and the birth of three children, a symbolic way of expressing

AN INTRO TO STUDY OF THE KABALAH

ho have any sympathy with the occult sciences may well pay some attention to the kabalah of the hebrew rabbis of olden times; for whatever faith may be held by the enquirer he will gain not only knowledge, but also will broaden his views of life and destiny, by comparing other forms of religion with the faith and doctrines in which he has been nurtured, or which he has adopted after reaching full age and powers of discretion. being fully persuaded of the good to be thus derived, i desire to call attention to the dogmas of the old hebrew kabalah. i had the good fortune to be attracted to this somewhat recondite study, at an early period of life, and i have been able to spare a little time in subsequent years to collect some knowledge of this hebrew religious philosophy; my information upon

ghly spiritual man can conceive any of the sublime and exalted stages of manifestation. to the worldly man such notions are but dreams, and any attempt to formulate them leads only to suspicions of one's sanity. to the metaphysician these ideals supply a theme of intense interest; to the theosophist they supply an illustration drawn from a foreign source of the spiritual traditions of a long-past age, which lead one to accept the suggestion that these spiritual conceptions are supplied from time to time by a great mind of another stage of existence from our own. perhaps they are remnants of the faiths and wisdom of a long-vanished era, which had seen the life-history of races more spiritual than our own and more open to converse with the holy ones of higher spiritual planes. spiritual wisd

o companions, or guides; one on the right, yetzer ha tob, to good acts, he is from the higher sephiroth; and one on the left, yetzer ha ra, encouraging the appetites and passions, temptations to evil, is an agent of samael and of the beast. man is in a very unfortunate position according to the zohar 95 b, for it is there said that the evil angel joins him at birth, but the good angel only at the age of 13 years. as to death, as we have already learned, the man's ego or soul, unless the life has been superexcellent, has to be re-born in another form, but at death, as all religions agree, great changes occur. according to the kabalah, the visible material body, the guph, decays, and the animal aspect of the soul, the nephesh, only gradually fades away from it: the ruach, the human aspect, p

ANATHEMA OF ZOS

a yawn zos wearied and fell asleep. in time the stench awoke him-for he had slept amidst the troughs- and he observed that the crowd were no longer with himthat only swine remained. and he guffawed and spake thus: not yet have i lost relationship and am thereby nearly asphyxiated! caught up am i in the toils of sentiment, the moral hallucinations within the ebb and flow of hopes and fears? shall age alone transmute desire? not yet have i disentangled illusion from reality: for i know not men from swine, dreams from reality; or whether i did speak only unto myself. neither know i to whom my anathema would be the more impressionable. my insensible soliloquy is eaten as revelation! what i spake with hard strived conceit to increase enterprise brings forth only swinish snorts. water is not al

ARADIA GOSPEL OF THE WITCHES

cted or had recorded for me ten yearsago in the romagna t oscana, with exceptionably skilful aid, could not now be gathered at all byanybody, since it no longer exists, save in the memories of a few old sorcerers who are daily disap-pearing, leaving no trace behind. it is going going it is all but gone; in fact, i often think that,old as i am (and i am twelve years beyond the limit of extreme old age as defined by the duke ofmarlborough in his defence, i shall yet live to hear the rap of the auctioneer time as he bids off thelast real latin sorcerer to death! it may be that he is passing in his checks even as i write. thewomen or witches, having more vitality, will last a little longer i mean the traditional kind, for asregards innate natural development of witchcraft and pure custom, we s

e pipe which had been her body. now to my mind the old prose narrative of these myths ismuch more deeply poetical and moving, and far more inspired with beauty and romance, than arethe well-rhymed and measured, but very imperfect versions given by our poets. and in fact, suchwant of intelligence or perception may be found in all the classic poems, not only of keats, but ofalmost every poet of the age who has dealt in greek subjects. page 47 n r r r r r chapter xii.t ana, the moon goddess.the following story, which appeared originally in the legends of florence, collected from the peopleby me, does not properly belong to the witchs gospel, as it is not strictly in accordance with it; andyet it could not well be omitted, since it is on the same subject. in it dianaappears simply as thelunar

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

isdom. the kind of wisdom and the nature of the great secret is revealed in the perpetuation story, and so far as i am aware offers the only instance of such a claim being made on behalf of the templars, in or out of masonry. it belongs to a subject which engrossed the zeal of thousands throughout the seventeenth century and had many disciples- indeed, they were thousands also- during the masonic age which followed. the story is that the templars began in poverty, but baldwin ii, king of jerusalem, gave them a house in the vicinity of the site where solomon's temple was built of old. when it was put in repair by hugh de payens and the rest of the first brethren, their digging operations unearthed an iron casket which contained priceless treasures, and chief among all the true process of th

BALANCE J

ning in the early works, where fabulous animals prowl amongst the dreaming humans. snakes and dragons and other representations of primal forces writhe and proliferate across the paper. and spare himself is often portrayed as the sorcerer and the magickian surrounded by familiar animals. he seems to possess the ability to place his consciousness outside of his species, his gender, society and the age in which he lived and to represent this faculty in his art. and look for the occurrence of the tree in his work. arboreal energies abound. in several of his works there is the appearance of hybrid ectoplasmic columns that snake and writhe in a semi-solid flux. there is a definite sense that these might represent orgasmic energies, the sexual charged stuff with which the magickian makes his mag

re the limbs of the contorted hags seems to writhe in the glyphs of flesh. these are raw and primal depictions of earthly human essences. spare sought to reclaim such images for his own. he writes in earth inferno: the desertion of the universal woman, lying barren on the parapet of the subconsciousness in humanity: and humanity sinking into the pit of conventionality. hail! the convention of the age is nearing its limit. and with it a resurrection of the primitive woman. and then there are his film stars. they are sidereal seductresses, sirens and cyphers, pictures of ravishing beauty that resonate with bewitching frequencies. sidereal means relating to or involving the stars. spare developed a curious technique of subtle distortion in which his slightly askew portraits seem to suggest mu

BALANONES TEMPLE OF SET FAQ

dea of set. 2. action, statement, or belief compatible with inspiration by the philosophy of xeper and/or the being or idea of set 6.3 why are we here? here" may be any digital forum- you may be reading this on a web site, a newsgroup, or ftp archive. i've tried to generalize the answer to apply to most situations. for that matter "here" may also apply to pagan gatherings, meetings in hotels, new age fairs, etc. these questions are examined in the ref document. 6.4 miscellaneous there isn't much in this section, and it all resides in the ref document at this time> 7.0 contact and information 7.1 formal and official contact- postal address: temple of set, p. o. box 470307, san francisco, ca 94147- electronic mail: at this time, you may send email to the executive director c/o balfaq.ed@xepe

lt/magick/thelema/tos (this is the original slopoke tree moved to funet- obsolete ftp links (no longer useful- ftp//etext.archive.umich.edu/pub/quartz/occult/set reference: mailto//ftp@etext.archive.umich.edu (paul southworth) october, 1997: i could not find the quartz/occult directory november, 1997: it appears that all files dealing with the tos have been removed from this site because of their age. 7.6 those stories about us despite our general policy of keeping a low profile, sometimes rumors about us do get spread, generally by people who dislike or fear us for some reason (perhaps because so little is known about us, or simply because of our non-christian belief system, or for other reasons. if anyone (perhaps someone else at a location of one of our formal meetings, or someone you m

BASIL VALENTINE TWELVE KEYS

resaid incombustible oil, which they digested with the greatest ease, and thereby became even more numerous than they had been before. this they continued to do until they filled the whole world. then the learned men of that country were gathered together, and strove to discover the true interpretation of all they had seen. but they were unable to agree until there came forward a man of venerable age, with snowy locks and silvery beard, and arrayed in a flowing purple robe on his head he wore a crown set with brilliant carbuncles. his loins were girded with the girdle of life. his feet were bare, and his words penetrated to the depth of the human soul. he mounted the tribune, and bade the assembly listen twelve keys of basil valentine 20 of 95 to him in silence, since he was sent from abov

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

ts obscurities. ngari pa.chen "the great pa..ita of ngari" was a nyingma scholar born in the district of lowo matang, which is in present-day mustang, nepal. in his youth, he studied the lineages of various buddhist teachings under his father, who was a great accomplished master. later he received teachings from other spiritual teachers and lamas, becoming a fully ordained monk (dge slong) at the age of twenty-five. ngari pa.chen continued his studies and began composing celebrated texts at the age of thirty-eight. one such composition is the treatise which ascertains the three vows (sdom gsum rnam par nges pa i bstan bcos. ngari pa.chen s most famous text is a terma he discovered and composed when he was forty-six, the final gathering of the transmitted precepts which is the doctrinal cyc

hokyur dechen zhikpo lingpa is considered to have been a reincarnation of trisong deutsen s son. he had a vision of padmasambhava at thirteen and was soon after admitted into monastic life as a novice. chokyur lingpa received transmissions and instructions from many teachers of multiple sects, including kagy and nyingma. he discovered and composed the majority of the termas ascribed to him at the age of thirty-nine; however, his discovery of termas 40 for a story illustrating tamdrin s role as subjugator of deities, see kapstein 2000, pp. 170-176. 41 see guru trashi ngawang lodr 1990, pp. 211, 237-238, 299-301; bradburn, et al. 1995, pp. 216-217; cuevas 2003, pp. 147-148; and dudjom 2002, pp. 676-677 for more on rinchen p ntsok ch kyi gyelpo. 42 this account is a summary of ngari pa.chen s

tion. this training involves being sent to a monastery, usually one closely associated with the particular possessing deity, and learning various recitations, invocations, meditations on the deity, and purification rites. these purifications include dietary restrictions, such as from eggs, pork, or fish, and even vows of celibacy. this process of constant purification is practiced up to a certain age as a means to prepare the body for a career of successful possessions.186 despite this intense training, many oracles are illiterate. havnevik explains that a proper lay education was undesirable for some prospective oracles because, as she puts it "education could give the medium ideas of her own, which could either scare away the deity or make complete possession difficult. an educated mediu

r of tibet told me the story of the finding. ne-chung gave out the names of the young boy s father and mother, and the whereabouts of their house. sam-ye [tsiu marpo] made known that the mountain near the house was shaped like an elephant. that made a starting point for the council of priests who are responsible for discovering the right boy. such a council includes the pan-chen lama, if he is of age, and includes also fifteen or twenty other leading lamas.195 likewise, melvyn goldstein mentions that, after the death of the thirteenth dalai lama and during the search for the fourteenth incarnation, the tsiu marpo oracle at samy, along with the other state oracles of nechung and gadong (dga gdong, flung their ceremonial scarves toward 191 see diemberger 2005, p. 146. 192 see diemberger 2005

e root mantra. the combination of the syllable pha "gathering means" and the letter "cutting knowledge" creates the syllable of knowledge and means. 292 completely. 293 who are the seven emanating riders. 294 tib. reg chod. 295 read as gleng gzhi. 296 in fact, he is the continuum of the secret one. 297 she entreated. 298 manifested might demons. 299 manifested might demons. 155 previously, in the age of perfection,300 at the time when ka.yapa s teachings were about to decline, in the northern region of the southern continent jambudv.pa, in a place301 of jeweled joy and happiness [there was] the father, khotan lord sangwa,302 the mother, known as utpalgyen, and the son, khotan prince chorwa. faith having arisen in his mind,303 that son received pratimok.a vows as the monk chandrabhadra.304

BLACK SERPENT1

ing to inquire about possible membership in your sect, as i am very interested in joining. i heard about your group from [insert here. i am a new/experienced [whatever the case is] solitary demonolator from [insert city if local or both city and state if not local] and feel i am ready to look into a group to meet likeminded individuals, to learn from, contribute to, and worship with. i am [insert age. would you be willing to schedule a meeting with me at your convenience so that you can learn more about me and i can learn more about your group? i look forward to your reply. sincerely [your name] for phone contact, tell the person on the other end that you are calling to discuss possible membership. give your name, tell them how old you are, and whether you are new or experienced. also tell

s of satan rock group and one of the suspected masterminds of the killings, was given a life sentence. the three others were jailed for between 24 and 26 years. 23 per contra music& movie reviews by desang& aramon a review of dimmu borgir s stormblast (2005) desang says the re-release of their third album, stormblast, which is by black metal standards, a masterpiece, coming to nearly ten years of age by the end of this year. stormblast was a major part of their success, so it makes total sense for dimmu to pay respect to it by re-recording it. the stormblast (2) is much bigger, more dark and extremely wicked, and is a must have for all those who are fans, and for those who may not know of dimmu borgir s work, since it is a grandiose introduction to their mix of classical and black metal in

BLAVATSKY H P ANTHROPOGENESIS

truth concealed in the puranic legends, the other nations were aware only of the samothracian mystery, and allegorised it. they adapted it to their astronomical and anthropological, or rather phallic, notions. samothrace is known historically to have been famous in antiquity for a deluge, which submerged the country and reached the top of the highest mountains; an event which happened before the age of the argonauts. it was overflowed very[[footnote(s* vide "adam-adami" in part ii. of this volume[[vol. 2, page] 5 the secrets of kouyunjik. suddenly by the waters of the euxine, regarded up to that time as a lake* but the israelites had, moreover, another legend upon which to base their allegory: the "deluge" that transformed the present gobi desert into a sea for the last time, some 10 or 1

sea) were divulged to the men of the secret science, but not to the geographers" the claim that physical man was originally a colossal pre-tertiary giant, and that he existed 18,000,000 years ago, must of course appear preposterous to admirers of, and believers in, modern learning. the whole posse comitatis of biologists will turn away from the conception of this third race titan of the secondary age, a being fit to fight as successfully with the then gigantic monsters of the air, sea, and land, as his forefathers- the ethereal prototype of the atlantean- had little need to fear that which could not hurt him. the modern anthropologist is quite welcome to laugh at our titans, as he laughs at the biblical adam, and as the theologian laughs at his pithecoid ancestor. the occultists and their

periods alone, the learned men of the royal society are all hopelessly at sea, and jump from one million to five hundred millions of years with the utmost ease, as will be seen more than once during this comparison. take one instance for our present purpose- the calculations of mr. croll. whether, according to this authority, 2,500,000 years represent the time since the beginning of the tertiary age, or the eocene period, as an american geologist makes him say* or whether again mr. croll "allows fifteen millions since the beginning of the eocene period" as quoted by an english geologist* both sets of figures cover the claims[[footnote(s[[footnote continued from previous page] of the same gastropoda that live on the shores of the mediterranean (prof. oscar schmidt "doctrine of descent and

rom four to five million years between the incipient and the final evolution of the fourth root-race, on the lemuro-atlantean continents; one million years for the fifth, or aryan race, to the present date; and about 850,000 since the submersion of the last large peninsula of the great atlantis- all this may have easily taken place within the 15,000,000 years conceded by mr. croll to the tertiary age. but, chronologically speaking, the duration of the period is of secondary importance, as we have, after all, certain american scientists to fall back upon. these gentlemen, unmoved by the fact that their assertions are called not only dubious but absurd, yet maintain that man existed so far back as in the secondary age. they have found human footprints on rocks of that formation; and furtherm

all, certain american scientists to fall back upon. these gentlemen, unmoved by the fact that their assertions are called not only dubious but absurd, yet maintain that man existed so far back as in the secondary age. they have found human footprints on rocks of that formation; and furthermore, m. de quatrefages finds no valid scientific reason why man should not have existed during the secondary age. the "ages" and periods in geology are, in sober truth, purely conventional terms, as they are still hardly delineated, and, moreover[[footnote(s* sir charles lyell, who is credited with having "happily invented the terms eocene, miocene, and pliocene" to mark the three divisions of the tertiary age, ought really to have settled upon some approximate age for his "mind-offspring" having left th

BLAVATSKY H P COSMOGENESIS

it) with all its vikaras, avalokiteshvara becomes manifested to us, and nirvana, or mukti, is reached "mukti" being the same as nirvana, i.e, freedom from the trammels of "maya" or illusion "bodhi" is likewise the name of a particular state of trance condition, called samadhi, during which the subject reaches the culmination of spiritual knowledge. unwise are those who, in their blind and, in our age, untimely hatred of buddhism, and, by re-action, of "budhism" deny its esoteric teachings (which are those also of the brahmins, simply because the name[[vol. 1, page] xx introductory. suggests what to them, as monotheists, are noxious doctrines. unwise is the correct term to use in their case. for the esoteric philosophy is alone calculated to withstand, in this age of crass and illogical mat

o doubt, the eminent orientalist has proved thoroughly to the world's satisfaction, that according to grimm's law of phonetic rules, odin and buddha are two different personages, quite distinct from each other, and he has shown it scientifically. when, however, he takes the opportunity of saying in the same breath that odin "was worshipped as the supreme deity during a period long anterior to the age of the veda and of homer (compar. theol, p. 318, he has not the slightest "historical basis" for it. he makes history and fact subservient to his[[footnote(s* so little acquainted are our greatest egyptologists with the funerary rites of the egyptians and the outward marks of the difference of sexes made on the mummies, that it has led to the most ludicrous mistakes. only a year or two since

tradition in india that the real secret commentaries which alone make the veda intelligible, though no longer visible to profane eyes, still remain for the initiate, hidden in secret caves and crypts; and an identical belief among the buddhists, with regard to their secret books. the occultists assert that all these exist, safe from western spoliating hands, to re-appear in some more enlightened age, for which in the words of the late swami dayanand sarasvati "the mlechchhas (outcasts, savages, those beyond the pale of aryan civilization) will have to wait" for it is not the fault of the initiates that these documents are now "lost" to the profane; nor was their policy dictated by selfishness, or[[vol. 1, page] xxxv introductory. any desire to monopolise the life-giving sacred lore. there

; and even the late modern magus, eliphas levi, publicly asserts it in print in his books on magic[[vol. 1, page] xliv introductory. namely, about 5,000 years. in about nine years hence, the first cycle of the first five millenniums, that began with the great cycle of the kali-yuga, will end. and then the last prophecy contained in that book (the first volume of the prophetic record for the black age) will be accomplished. we have not long to wait, and many of us will witness the dawn of the new cycle, at the end of which not a few accounts will be settled and squared between the races. volume ii. of the prophecies is nearly ready, having been in preparation since the time of buddha's grand successor, sankaracharya. one more important point must be noticed, one that stands foremost in the

unts for the necessity under which the writer has laboured to be ever explaining the facts given from the hoariest past by evidence gathered from the historical period. no other means was at hand, at the risk even of being once more charged with a lack of method and system. the public must be made acquainted with the efforts of many world-adepts, of initiated poets, writers, and classics of every age, to preserve in the records of humanity the knowledge of the existence, at least, of such a philosophy, if not actually of its tenets. the initiates of 1888 would indeed remain incomprehensible and ever a seemingly impossible myth, were not like initiates shown to have lived in every other age of history. this could be done only by naming chapter and verse where may be found mention of these g

BLUE EQUINOX

int of franz hartmann. an invaluable compendium. scrutinium chymicum by michael maier. one of the best treatises on alchemy. science and the infinite, by sidney klein. one of the best essays written in recent years. two essays on the worship of priapus, by richard payne knight. invaluable to all students. the golden bough, by j.g. frazer. the textbook of folk lore. invaluable to all students. the age of reason, by thomas paine. excellent, though elementary, as a corrective to superstition. rivers of life, by general forlong. an invaluble textbook of old systems of initiaiton. three dialogues, by bishop berkeley. the classic of subjective idealism. essays of david hume. the classic of academic scepticism. first principles by herbert spencer. the classic of agnosticism. prolegomena, by imman

ioner of the a.a, made his entry into this world by the usual and approved method, on april 2nd 1886 e. v, having only escaped becoming an april fool by delaying a day to summon up enough courage to turn out once more into this cold and uninviting world. having been oiled, smacked and allowed to live, we shall trouble no further about the details of his career until 1906, when, having reached the age of 20 years, he began to turn his attention toward the mysteries, and to investigate spiritualism, chiefly with the idea of disproving it. from this year his interest in the occult seems to date, and it was about this time that he first consciously aspired to find, and get into touch with, a true occult order. this aspiration was, as we shall see, fulfilled three years later, when he had an op

kadosch, and companion of the holy graal. grand inquisitor commander, member of the grand tribunal. prince of the royal secret. vii very illustrious sovereign grand inspector general. member of the supreme grand council. viii perfect pontiff of the illuminati. ix initiate of the sanctuary of the gnosis. x rex summus sanctissimus (supreme and most holy king. 9. every man and woman that is of full age, free, and of good report, has an indefeasible right to the iii. beyond this, admission is only granted by invitation from the governing body concerned. the o.t.o, though an academia masonica, is not a masonic body so far as the .secrets. are concerned in the sense in liber lii 203 which that expression is usually understood; and therefore in no way conflicts with, or infringes the just privil

mers usually make the mistake of the empiric, and try to re lieve the symptoms. it is quite useless to try to relieve the symptoms of america. willy pogany is not flaxman, but he is flaxman enough for children, and now and again, as in the picture facing page 106 (and several others, he is flaxman enough for nearly everybody (you cannot expect an illustrator as such to be altogether flaxman in an age where artists have to earn their living) but it is impossible to give too much praise to the prose of padraic colum. it is simple enough for a child who has just learned to read. it is good enough for a book-worm-eaten hag like myself, sodden on sterne and swift. a book like this revives the drooping flower of hope; so long as there are people willing to try, there is still hope for humanity

suppose mr. carrington.s trouble is the paucity of his material. he feels that he has to fill his book, and he certainly uses a great deal of appalling rubbish. he even reaches lice of the slime like harold begbie. it is very unfortunate that mr. carrington with his fine critical ability, his great experience in distinguishing between false and true, should have laid aside his weapons in his old age. it is to such persons as he is that we look for discrimination, yet in this book the most excellently authenticated narratives are cheek by jowl with .thinking horses, and the humbug of sweet phyllis campbell. mr. carrington is very careless too. he tells the story of col..s appearance to his old regiment at great length twice over. and we have yet the equinox 302 another complaint. he has ap

BOOK OF ENOCH

15.12] and these spirits will rise against the sons of men, and against the women, because they came out of them during the days of slaughter and destruction. 16.1] and the death of the giants, wherever the spirits have gone out from their bodies, their flesh will be destroyed, before the judgment. thus they will be destroyed until the day of the great consummation is accomplished, upon the great age, upon the watchers and the impious ones" 16.2] and now to the watchers, who sent you to petition on their behalf, who were formerly in heaven: 16.3 "you were in heaven but its secrets had not yet been revealed to you; and a worthless mystery you knew. this you made known to women, in the hardness of your hearts. and through this mystery the women and the men cause evil to increase on the earth

.1] and after this, my great-grandfather enoch gave me the explanation of all the secrets, in a book, and the parables that had been given to him; and he put them together for me, in the words of the book of parables. 12) the book of parables the content of the second two parables is similar; the main theme is a messiah, who will bring guidance at the correct time. this eventually brings about an age of enlightenment, where the souls of the righteous can live in peace. 37.1] the second vision that he saw, the vision of wisdom, which enoch, the son of jared, the son of malalel, the son of cainan, the son of enosh, the son of seth, the son of adam, saw. 37.2] and this is the beginning of the words of wisdom, which i raised my voice to speak, and say. to those who dwell on dry ground- hear, y

BOOK OF JASHAR

grandchildren. once, after a day of rain, she walked up her mountain and surveyed the green fields which stretched in all directions. then she understood that the laws that god gave at the beginning would never be forsaken. for noah saw, under the rainbow, that the forest was being destroyed by her own family, which was spreading as a flood over the land. 5. nimrod was the mightiest hunter in the age after noah. he shared his booty with other landless men, and he taught them loyalty by his stories of the jinn, who strove before the world was made. then nimrod triumphed, and with his two hands he settled all disputes among the noahites. for nimrod knew that a united people could do great deeds before god. but when nimrod grew old, he heard young men grumbling, and he felt evil eyes from the

rm. we may notice that this paleolithic eden is like a garden not only in the sense of being dominated by plants, but also in the sense of being artificially sustained by human activity. at the end of section 3, the narrative leads us to look at the world from above, as if from god's perspective. our attention is diverted from the forests to the glaciers, which spread and flow during the long ice age, reminding us of the primeval jinn-patterns. when the ice age draws to a close, however, we search for the humans again, but they are frustratingly difficult to find in the vast wilderness of trees. their technological backwardness has made them almost insignificant in the forests. so god is angry and impatient for the agricultural revolution to begin. thus, in this story, technological stagna

s hunters into a disciplined army, and then he uses this army to become master of all the noahite communities. nimrod's use of mythological story-telling to teach loyalty to his soldiers is just what we should expect from a platonic philosopher-king at the start of his career. when he tells stories to mold his army, he incidently gives us the name "jinn" for the patterns that existed in the first age after creation, and we may guess that our own knowledge of these jinn (as summarized in the first paragraph) might be attributed to nimrod's revelations. as he creates the first kingdom, nimrod also acts as a prophet, revealing that god wants people to organize themselves into a large nations, so that they will be able to do greater deeds. there is a direct contrast between nimrod, who can set

cture the community. but whereas the story of human and cain is a tragedy resulting from weak leadership, the story of nimrod and isaac is a tragedy resulting from leadership that grows too strong. even nimrod, a philosopher-king and prophet, could not achieve the suppression of disputes and the union of the noahites without force and killing. when his ability to exercise force weakens in his old age, he finds that he is trapped in his position, because the families of his victims are waiting for revenge. he understands that they will devour him if he ever lets go of the reins of power, but his great hands are weakening. with a flash of genius, nimrod solves his problem by developing the first state religion. he diverts the people from their anger at him by a system of public sacrifices an

BOOK T

tacles an angelic hand, holding by the lower extremity a branch whose roses touch all the pentacles. no* book t page 14 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 buds, however, are shewn. the symbols of mercury and virgo are above and below. the pentacles are thus arranged: completion of material gain and fortune; but nothing beyond: as it 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

tice. strength and force, but arrested as in act of judgment. may mean law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes "unexpected current" 10. good fortune, happiness (within bounds. intoxication of success. 11. courage, strength, fortitude, power passing on to action. obstinacy. 12. enforced sacrifice, punishment, loss, fatal and not voluntary, suffering. 13. time, age, transformation, change involuntary (as opposed to 18, pisces. or death, destruction (only latter with special cards. book t page 23 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 14. combination of forces, realization, action (material effect, good or evil. 15. materiality, material force, material temptation, obsession. 16. ambition, fighting, war, courage, or destruction, danger

BOOK OF PLEASURE

, and complete. there is no deceit: when by this all experience certainly is known, everything sublimely beautiful and exceedingly amiable: where is the necessity of other means? like the drink to the drunkard everything should be sacrificed for it. this self-love is now declared by me the means of evolving millions of ideas for pleasure without love, or its synonyms- self-reproach, sickness, old-age, and death. the symposium of self and love. o! wise man, please thyself. the complete ritual and doctrine of magic the book of pleasure (self love) get any book for free on: www.abika.com 26 ecstasy in self-love the obsession my dearest, i will now explain the only safe and true formula, the destroyer of the darkness of the world, the most secret among all secrets. let it be secret to him who

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

els and was bound, as are all who enter the realms of death the mighty one. such was her beauty that death himself knelt and kissed her feet, saying "blessed be thy feet that have brought thee in these ways. abide with me, let me place my cold hand on thy heart' she replied 'i love thee not. why dost thou cause all things that i love and take delight in to fade and die 'lady/ replied death 'it is age and fate, against which i am helpless. age causes all things to wither; but when men die at the end of time i give them rest and peace, and strength so that they may return. but thou, thou art lovely. return not; abide with me' but she answered, 1 love thee not. then said death 'an' thou receive not my hand on thy heart, thou must receive death's scourge. it is fate; better so, she said and sh

e. at the portals of the barrow was she challenged yet recognized and passed. the multitude of souls within cried joyfully to see her yet could she not tarry as she sought her stolen light. the infamous loki left no trail to follow, yet was he everywhere past seen. those to whom she spake held to freya (that) loki carried no jewel as he went by. where, then, was it hid? in despair she searched an age. hearhden, the mighty smith of the gods, did arise from his rest to sense the bewail-ment of the souls to freya's sorrow. striding from his smithy, to find the cause of the sorrow, did he espy the silver circlet where loki mischief-maker had laid it: upon the rock before his door. then was all clear. as hearhden took hold ofbrosingamene (then did) loki appear before him, his face wild with rag

n life. it seems the most sensible, most logical, explanation of much that is found in life. why should one person be born into a rich family and another into poverty? why should one be born crippled, another fit and strong. if not because we must all eventually experience all things. reincarnation seems the most logical explanation of child prodigies. a musical genius, composing concertos at the age of five (as did mozart, is obviously carrying-over knowledge from one lifetime into the next. this does not usually happen, but it can. in the same way, homosexuality might well be explained through reincarnation: a person male in one lifetime and then female in the next (or vice versa) might have carried over feelings and preferences from one life to the next. for someone who does not believe

completion. ladder: ability to climb (note the length of the ladder. left (as in side or direction: the subconscious side; sometimes the wrong side or direction; the logical side; the scientific side. light: hope. lines: broken lines represent the feminine aspect. solid lines, the masculine aspect. lizard: transcendence. lock: frustration; security. man or male: animus, the masculine aspect. the age indicates the maturity or lack of it in the individual. mask: falsehood; deception; concealment mirror: need to reconsider. mother: haven; comfort. nakedness: real; true; without false attitudes; exposed; natural. night (especially midnight: greatest strength of the super-consciousness. noon: the greatest clarity of consciousness. number: in interpreting numbers you should first of all examine

d spiritual evolutioa it is three and one. five the number of wo/man. it represents materialism, expansion, change, understanding and justice. it is three and two. six the number of cooperation and balance. it represents interaction between the material and the spiritual; mental and physical. it signifies psychism, peace and completion of the second plane. it is twice three. seven completion; old age; endurance; evolution and wisdom. the seven stages of spiritual transformation. four and three. eight the number of dissolution and separation.the law of cyclic evolution and invention. five and three. nine rebirth and reformation. intuition; travel; karma and completion of the third plane. three times three. zero the circle. infinity; the universe; the all. ocean: opportunity; spirituality. o

CASE PAUL F THE BOOK OF TOKENS

nd extension of the hermetic sciences, which the book of t o k e n 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

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

s can be grown in pots or in gardens and chopped in a mortar and pestle. fresh herbs have more immediate energies than dried, though the latter are better in sachets and poppets. always bear in mind that the magick is in you, not in your tools, and a wand cut from a fallen hazel or willow branch in the right hands can be more magical that the most elaborate crystal-tipped one purchased from a new age store. spell casting spell casting is part of some, but by no means all, wiccan activities. most spells are carried out with the purpose of changing someone's life for the better or sending healing energies to others. for example, love magick could, if you wish to bring love into your life, be focused on increasing the love in the world, thereby attracting love in its many forms, and not just

eparate. you can decide what equipment you need to buy at these planning meetings and one person can act as co-ordinator. set up a joint fund for candles, crystals, incense, etc, and appoint one person to check and replenish supplies. large supermarkets have an amazing array of candles, incenses and oils, as do gift shops and herbal pharmacies, while on the internet there are a vast number of new age mail-order outlets. i have also listed some in the back of this book. appoint one person to organise a specific festival and to act as high priest or priestess for that occasion. hierarchies rarely work in less formal groups of seite 13 wicca01.txt friends. remember, too, that sometimes the most reticent member may prove the most dynamic at singing chants and raising energies. you may discover

upposed wiccan practices or offer to do spells for you, usually for money. true wiccans are among the most tolerant of people and would never seek to impose their beliefs on others seite 14 wicca01.txt and are usually incredibly reticent with people they do not know. in the meantime, it is wise to follow an indirect route to find your coven, perhaps through 'green' organisations and reputable new age stores, or by attending workshops and celebrations arranged by pagan federations and healing organisations, and talking to people there. you can also visit healing festivals and buy established pagan magazines. take your time until everything feels right and you have answered all the questions you need to ask. no reputable coven will be in a hurry to sign you up- the reverse is usually the cas

s can be achieved when a wiccan coven sends healing light to a sick member or a friend. for hundreds of years, angels have been invoked in magick, just as in religion, both for protection and to act as vehicles for healing or positive energies. practitioners of white magick may focus on particular aspects of a god or goddess figure, or benign power, personified through different deities from many age and cultures. when i began practising magick ten years ago, i found it very artificial to invoke a goddess who belonged to another time and culture. however, i have since found that such symbols do hold a great deal of power and therefore can concentrate specific energies. i have listed in chapter 4 a number of deities that seem to be seite 16 wicca01.txt especially potent in ritual or as a fo

y. in chapter 13, seasons and festivals, i describe the major solar, lunar and agricultural festivals that formed a focus for attracting abundance and increase to the land, animals, crops and people, tapping into the life force that connected them all. in past time, the well-being of the planet was considered to be the responsibility of peasant as well as king through paying tributes and enacting age-old ceremonies to invoke the necessary energies for the wheel of the year to turn. so individual prosperity or fertility was attained both through private spells and charms and by sending positive energies to the earth and the cosmos and, in a sense, receiving bounty as those beams were amplified and returned to the sender. folk or domestic magick was an important part of people's everyday liv

CHAOS MAGICK AND LUCIFERISM

chaos magick today essentially is a system derived from many individuals, formed into a new method of sorcery. chaos magick is a tool, not a structure. many techniques and traditions are brought into this effective form of sorcery yet anything at anytime can be changed, altered or more or less form fitted to achieve the results desired. chaos magick is formed from many traditions, in the current age it seems almost perfect. there is nothing which would be denied or ignored due to dogma. the system of chaos implements the foundation of change and progression. while the foundations of chaos are within the components of aleister crowley (who might have been a chaos magician himself, austin osman spare and macgregor mathers (default for the golden dawn and his various translations of manuscri

ee humanity from its sheep condition, all the while fought by the anthropomorphic-created god. god is chaos invariably and lucifer sought to manipulate this power, which the morning star has done successfully. the watchers and the nephilim understood this fact clearly and so did their will in the same fashion. the sabbatic bloodline of those descended from fallen angels is present clearly in this age, equaled with those who were spiritual heirs as well. the craft taught by the fallen angels is further outlined in my the book of the witch moon, which further introduces what can be considered disciplined chaos sorcery. the methods of chaos magick are based within the theories of the universe being subject to those who may open and use the mind on numerous levels. the effects of the earth are

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ious work in other ways. perhaps the most famous black conjure man of all, the gullah "doctor" buzzard, was said to have financed the building of the largest church on st. helena in the sea islands in the early 1900s, to aid and sustain the christian ministry.[32] to be sure, african american conjurers were often devoutly religious. william adams, an ex-slave from texas who was interviewed at the age of ninety-one, cultivated a distinguished reputation among his peers for his esoteric interpretations of biblical lore. adams, who was sought after for his healing knowledge, attributed his expertise to the power of god and found sanction for his beliefs in the doctrines of christianity. he believed that "special persons" were chosen to "show de powah" of god, as was written in the gospel of m

puckett uncovered a strand in southern folk beliefs that explained this seeming duplicity "there are good and bad hoodoos" he found "the good hoodoo often being part hoodoo and part preacher"[37] the christian church and its membership were also sometimes the objects of spiritual malevolence, either from conjure practitioners or other supernatural specialists. sarah rice, a black woman coming of age in rural alabama in the early twentieth century, believed that conjure was used by a pastor's wife against a member of the local church who was a source of great resentment for her and other members of the congregation. she recalled, the c church had another member, a beautiful woman who was named bishop. she had long, pretty black hair, and she was a pretty brown color. just from her hips dow

and the man who owned the farm, he was white, would not pay papa and then we was destitute" when addie was seven, her mother died and her siblings, older and more independent than she, left her with her father, a violent alcoholic. during this trying period she began to reflect on spiritual matters "i guess i just had a enatchul f calling then. i didn't know it but i was always praying"[1] at the age of fifteen addie became pregnant and suffered a miscarriage while she was working in the fields; at seventeen she left alabama with an older man, whom she later married. in an anecdote that is typical of conjure narratives by women, addie described being "hoodooed" by her husband's "other woman" and then falling ill. she sought the assistance\ 92\ of a conjurer who eventually cured her "i sent

so incisively described by victims as bodily states. it was viewed as a kind of attack by an invisible agent, motivated by human intent. adopting an idiom of the spirit to interpret affliction, african american healers used both conventional techniques and magical ritual to treat their patients "there's a cure for every disease, and i can cure most anything" asserted one female healer who came of age in reconstruction virginia "but you have got to talk with god and ask him to help out" the north carolina conjure doctor allen vaughn's patients received physical and psychic treatments for their ailments. the doctor, according to one patient, would "give them medicine to ease the pain, and pull the tricks to ease the mind" combination remedies were often successful. govan littlejohn, who was

ia "you got ter get a nudder conjur doctor ter get it off you"[26] a range of physical afflictions were treated with conjuring methods. pneumonia, rheumatism, and arthritis were included among the infirmities for which blacks described supernatural cures. the black novelist charles chesnutt observed that conjure-related ailments among african americans accompanied hard lives, worn bodies, and old age "to many old people in the south c any unusual ache or pain is quite as likely to have been caused by some external evil influence as by natural causes" he wrote "tumors, sudden swellings due to inflammatory rheumatism or the bites of insects, are especially open to suspicion. paralysis is proof positive of conjuration" other ailments that were sometimes believed to be caused by conjure includ

CHRONOLOGIA RORISPERGIUS

m of mitanni on the nw frontier of the kassite kingdom (james:1963..aryan migration into anatolia around 2000 bc.(lincoln: 1981..pg 181) harran founded as a merchant outpost of ur, situated on the major trade route across northern mesopotamia. the name comes from the sumerian and akkadian "harran-u, meaning "journey "caravan, or "crossroad. 2000-1900 abraham, b. in ur, according to bible lived to age of 175. 1857 bc birth of shenrab in the 1st wood male mouse year, the son of king gyal tokar and queen zanga ringum (wangyal: 1993..pg 30) 1800 enuma elish, bablyonian creation myth. 1700 bc 17th and 15th centuries bc..asherah was their mother goddess. the consort of jehovah 'she who treads on the sea-(petty: 1990) 1760 gilgamesh epic. 1600 orig. egyptian book of the dead (book of coming forth

t version by tanin. 961 rasa'il-e-ikhwanus safa (epistles of brethren of purity "a mystical muslim order incorporating teachings from neoplatonic, hermetic, and even buddhist sources [netton 1991] and deriving from harran [nasr 1993: 25-104) an encyclopaedic work covering mathematics, astronomy, geography, music, ethics, philosophy, embodying the sum-total of knowledge that a cultured man of that age was supposed to acquire, the first 51 epistles lead up to the last, which is summation of all sciences. influenced al-ghazali and rashid al-din sinan ibn-sulayman, the chief of the assassins in syria. 969 emperor mu-tsung is reported to have played cards with his wives- the earliest reference to playing cards. however, it is evident that these were the'domino' cards still in use in china. 987

60 r. solomon ibn gabirol said to have created a woman 1062-1110 petrus alfonsi proof of the trinity based on the tetragrammaton. 1071-1126 guilhelm ix duca d'aquitania, vii conte di poitiers troubadour c. 1075 yehuda ha-levi born. friend of abraham ibn ezra. helped amalgamate ismailite thought and muslim mysticism to jewish thought. 1075-1129 rupert of deutz. trinitarian division of history: the age of the father from the creation to the fall; of the son from the fall to the passion; and that of the holy spirit from the resurrection until the resurrection at the end of time. identified an "age of the spirit "during which the seven spiritual gifts (isa 11:2) are poured out on the faithful, each gift dominating a different age of church history" 1075-1160 abelard of bath translates euclid i

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

d to the king. i did not know what else to do but weep outright and curse my own slothfulness; yet i dressed myself, but my page was ready long before me, and ran out of the chamber to see how affairs might yet stand. but he soon returned, and brought with him this joyful news, that indeed the time was not yet, but i had only overslept my breakfast, they being unwilling to awaken me because of my age. but now it was time for me to go with him to the fountain where most of them were assembled. with this consolation my spirit returned again, so i was soon ready with my habit, and went after the page to the fountain in the aforementioned garden, where i found that the lion, instead of his sword, had a pretty large tablet by him. now having looked well at it, i found that it was taken out of t

s consolation my spirit returned again, so i was soon ready with my habit, and went after the page to the fountain in the aforementioned garden, where i found that the lion, instead of his sword, had a pretty large tablet by him. now having looked well at it, i found that it was taken out of the ancient monuments, and placed here for some special honour. the inscription was somewhat worn out with age, and therefore i have a mind to set it down here, as it is, and give everyone leave to consider it( hermes the prince. after so many wounds inflicted on humankind, here by god s counsel and the help of the art flow i, a healing medicine. let him drink me who can: let him wash who will: let him trouble me who dare: drink, brethren and live) this writing might well be read and understood, and ma

front, five times broader than it was long; but towards the west it had a great arch like a porch, wherein in a circle stood three glorious royal thrones, yet the middlemost was somewhat higher than the rest. now in each throne sat two persons. in the first sat a very ancient king with a grey beard, yet his consort was extraordinarily fair and young. in the third throne sat a black king of middle age, and by him a dainty old matron, not crowned, but covered with a veil. but in the middle sat the two young persons, and though they had likewise wreaths of laurel upon their heads, yet over them hung a large and costly crown. now although they were not at this time so fair as i had before imagined to myself, yet so it was to be. behind them on a round form sat for the most part ancient men, ye

ent) led us down the winding stairs again, and the door was diligently locked and bolted. as soon as we had come again into the hall, one of the virgins began: i wonder, sister, that you dare hazard yourself amongst so many people. my sister, replied our president, i am afraid of none so much as of this man, pointing at me. this speech went to my heart, for i well understood that she mocked at my age, and indeed i was the oldest of them all. yet she comforted me again with the promise that if i behaved myself well towards her, she would easily rid me of this burden. meantime a light meal was again brought in, and everyone s virgin seated by him; they knew well how to shorten the time with handsome discourses, but what their discourses and sports were i dare not blab out of school. but most

ride of mine, but to credit me this much, that if there had not been a special necessity for it, i could very well have utterly concealed this honour which was shown me. we were all one after another distributed amongst the lords. but our old lord, and i, most unworthy, were to ride alongside the king, each of us bearing a snowwhite ensign with a red cross. indeed, i was made use of because of my age, for we both had long grey beards and hair. i had also fastened my tokens about my hat, which the young king soon noticed, and asked if i were he who could redeem these tokens at the gate? i answered in most humble manner, yes. but he laughed at me, saying, there was no need for ceremony; i was his father. page 83 then he asked me with what i had redeemed them? i replied, with water and salt

COLLIER IRENE CHINESE MYTHOLOGY

b.c. astronomy, canal building 2317 2208 b.c. dams 2205 2197 b.c. mapping, flood control, founder of the legendary xia dynasty, 2005 1520, which has not yet been verified. b.c. brief rule name: dates: known for: chinese mythology 12 major historical dynasties3 shang zhou [joh] qin [chin] han six dynasties sui song tang yuan ming qing [ching] period of modern government 1523 1027 b.c. high bronze age 1027 221 b.c. feudalism, confucius, great classics 206 b.c. a.d. 220 trade along the silk road, art, science 220 589 disunity, buddhism firmly established 590 617 great canal 618 906 golden age, literature, art 960 1279 landscape painting 1280 1367 mongol dynasty: genghis khan 1368 1643 porcelain, public works establishment of the republic establishment of the people s republic of china 1644 1

COMMENTARY ON THE SEAL OF THE NINE ANGLES

platonic solids" are essentially taken from pythagoras' work, just as pythagoras came up with these notions following his lengthy stay in egypt as a priesthood initiate. fascinating how these "trails" just keep going backward until they vanish into the mists of pre-recorded history. bear in mind that the ceremony of the nine angles was composed within the conceptual and iconographic limits of the age of satan. nor was it intended to be an extensive, exhaustive "last word" on the angles or other included concepts; it was conceived as a noetic vision and gbm expression. the following comments pertain to my ideas at that time and deliberately avoid embellishing the cna with the more sophisticated concepts to which i have since been sensitized through my own work and the many brilliant examina

COSIMANO CHARLES ELEMENTARY PSIONICS

to get into, nor do i mean indulging in such inane foolishness as living in a yurt and eating nothing but broccoli (may the gods deliver us from such a fate. i will be honest and say that i have little to no patience with those who advocate such things and fervently wish they would go off to the pleiades to cure their water addiction (there was a dreadful book written a few years back by some new age nutjar who claimed that the australian aborigines were actually aliens sent to cure humanity of its addiction to water. the aborigines were less than amused) what i do mean when i talk about meditation is the ability to calm the body and clear the mind, to concentrate on a given subject and to see certain things in your mind's eye. it is not necessary to practice these things every day, but so

egin to notice, after a short time, that he has a hard time keeping his mind on the lecture and will begin to seriously fidget and may even take an aspirin. sound's like fun, right? you should have heard the howls of outrage when i first wrote that and that is why i have kept it in. the fellow who ran borderland even called me to remonstrate with me and attempt to guide me back to the path of new age righteousness. it was wild! in the words of oswald sprengler "when one has an opportunity to annoy people, one should do so" you may experience some difficulty visualizing the drill with your eyes open, but do not be discouraged by that. it is a skill that sometimes takes a bit of practice and even if you do not actually see the drill, merely knowing that it is there is usually sufficient to g

he ones later in this chapter. totally round pendulums tend to be rather confusing in such uses. other than that, you can use anything you like. an old key will work perfectly. it is heavy enough to cause a firm swing and being flat can be carried in the pocket without making a bulge that causes your girlfriend's parents to look at you with suspicion. another favorite of mine, which is nice at my age when girlfriend's parents are never encountered anymore because i m married is a child's wooden top. yes, they still make them and you can often find them at the local toy store. failing that, the wooden knobs that they sell at craft stores work very well. the top has another advantage for those of us who have made the mistake of depending upon the honesty of publishers in their royalty statem

tion in your mind while turning the dials until they just sort of feel right. doing stuff well, now you have your box up and running. let the entrenched neo-luddites and preachers rave to their helpless hearts' content. you now possess a radionic box and there is not a damned thing that they can do about it. hurrah! but, of course, this creates a new question. now that you have this wonder of the age, this miraculous and terrifying device, what are you going to do with it? after all, you are unlikely try to pass it off as a piece of avant garde sculpture. you want to do something. if you have followed the instructions in the previous chapter with any degree of attention, you not only know how to get a rate, but you will also know that the rate, in and of itself, is meaningless. what you ha

r built into a helmet was a staple of science fiction writers and comic books and there was even a real fun, albeit really bad, boris karloff movie, the devil commands, based on the idea. and, as everyone in the world knows by now, i have this thing about helmets, it was only natural that i would go to work on the idea. besides, it looked a hell of a lot better than the silly pyramid hats the new age nutjars were peddling with i started to work with psionics. and it did not mummify the brain! as you can see from the two drawings, the component parts are built into the helmet itself, making it possible for it work as a self-contained unit with the tuning dials at the front and the antenna encased in the crest. to build it you will need: a plastic helmet (a hard hat is perfect) three potenti

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

e 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 reveals was far beyond the absorption or credibility threshold of their 'new age' minds. the horizon was filled with disappearing backsides and clouds of dust, and, for all i know, they may still be running. or, given how successful this book and subsequent ones have been, maybe they have learned a big, big lesson. running away from things we don't want to face is never the answer. it just delays, often briefly, removing the control of that which we fear. either way, to pu

ttract to us a physical experience, a 'mirror' of what we think of ourselves. in this way what we do to others will come back to us because we will still be holding onto the imbalances, the lack of self love, that will attract those experiences. if we feel good about ourselves and have a positive view of our lives we will create that world around us. this is positive 'karma. i differ from the new age view of karma which seems to believe that once we have done something, there must be a karmic reaction no matter what we subsequently do. i feel that if we act negatively towards someone, recognise why we did it, and change the inner cause of that action, we change the nature of the magnetic broadcast, the cape, and we do not then attract the 'karma. there is no need because we have recognised

it we say to them "you naughty boy. if you do that again, i'll give you a big smack. wait till your dad gets home, he'll make you sorry for what you've done (fear "you naughty girl. how could you do that to your mummy and daddy? how could you make us so sad and unhappy? and all we have done for you (guilt) these are only minor examples of the way fear and guilt are used on children. from an early age they learn to do the same to others. by the time we reach the adult world and the interrelationships that go on there, the use of fear and guilt for control and manipulation has become an art form. they ought to award medals for it! this thought pattern has consequently dominated the collective mind, and it has created the collective physical reflection of this- the religions and other institu

er the 'solutions' to the problems they themselves have created in the first place. those 'solutions' will be precisely the measures the manipulators wanted to happen all along, as part of the journey to the new world order. it is what i call the problem-reaction-solution scenario. in this case, they wanted the people of france to overturn the monarchy, and they sowed the seeds of revolt by their age old method of poverty and debt. in his book, the life of napoleon, mcnair wilson says of his time "a change of a fundamental kind had taken place in the economic structure of europe whereby the old basis had ceased to be wealth measured in lands, crops, herds and minerals; but a new standard had now been introduced, namely, a form of money to which the title 'credit' had been given."18 debts w

stern establishment, including the dulles family. john foster dulles and his brother allen will be another common thread in our story from the first world war to the kennedy assassination. john foster dulles would become us secretary of state and allen, the head of the cia. one other name i should mention here is a family which will appear many times: harriman. edward harriman started work at the age of fourteen with little education, but his fortunes changed after he married mary averell, the daughter of a new york banker and railroad president. harriman built his own fortune with the union pacific railroad, but he was a notoriously corrupt and ruthless businessman. in 1904, he was found guilty of a fraud which earned him $60 million in a deal that also implicated the rothschild company

DAVID ICKE CHILDREN OF THE MATRIX

ods" and representatives of the "gods- beings that were extremely advanced technologically compared with the mass of humanity at the time and, in many ways, ahead of our society today. or, at least, ahead of the technology we are allowed to see in the public arena, anyway. a precisely machined and shaped cube of metal was found in the centre of a block of coal in austria in 1885 and, based on the age of that coal seam, it must have been made some 300,000 years ago!7 a piece of gold thread was found embedded in eight feet of rock in rutherford mills, england, in 1844, and that rock was estimated to go back 60 million years!!8 electric batteries have been found in ancient egyptian tombs and a massive slab of green glass weighing many tons was found in israel.9 the prehistoric bones of animal

f far ancient history, colonel james churchward, wrote: 14 children of the matrix "civilisations have been born and completed and then forgotten again and again. there is nothing new under the sun. what is, has been. all that we learn and discover has existed before; our inventions and discoveries are but reinventions, re-discoveries."11 the ancients across the world described a high-tech "golden age" of human society, although some of it, especially towards the end, was anything, but "golden. these stories say that this age was ended by high-tech war and a series of geological catastrophes that caused colossal earth changes through earthquakes, volcanic eruptions, magnetic pole shifts, and tidal waves on a scale we could not begin to imagine today. the biblical great flood is a symbolic s

the ancient world, when approximately 6,000 years ago vast areas of lush grassland and forest in the old world began to quickly dry out and convert into harsh desert. the vast sahara desert, arabian desert, and the giant deserts of the middle east and central asia simply did not exist prior to (about) 4,000bc".12 the upheavals of the ancient world destroyed the advanced global society or "golden age" that existed before and this is recorded in the stories of atlantis and lemuria, or "mu. humanity had to start all over again. if you believe that is farfetched, think about today's society. it may be advanced on one level with power grids and computer systems, and all the rest. such technology can perform apparently miraculous feats, like typing a letter on to this computer and having it rea

computer systems, and all the rest. such technology can perform apparently miraculous feats, like typing a letter on to this computer and having it read by someone on the other side of the world seconds later. but what would happen to this technological society if we were faced now with a global catastrophe that devastated the planet? within seconds, we would be sitting in the technological stone age. it would be a primitive, everyone-for-themselves, find-your-own-food, shelter and warmth, free-for-all. and as time and generations passed, the memory of the technological world we have today would fade, ever more rapidly, and only be preserved in stories and myths which would, more and more, be seen as wild tales and figments of the imagination. most people would deny such a world ever exist

, independent, civilisations of great advancement also suddenly appeared in the same period in egypt and the indus valley in what is now the indian continent. but they are wrong on both counts, i would suggest. sumer was not the start of what is called civilised society on this planet. it was the most significant one to emerge after the catastrophe that destroyed the global society of the "golden age- atlantis and lemuria, or mu. sumer was not the beginning; it was the start-over-again which was to become the centre of another virtually global empire. indeed sumer, babylon, egypt, and the indus valley civilisations had actually begun tens of thousands of years before history records them. after the cataclysms, these advanced cultures in egypt and the indus valley, which "suddenly" and unex

DAVID ICKE THE BIGGEST SECRET

ish such thoughts. anyone malignant enough could doanything with them. still the right to be wrong has to be maintained. we shouldnot fear to enter a forest because there are wildcats around in the trees. weshould not yield our right to well-controlled speculation. it is certain questionsentailed in such speculation which the administrators of established knowledgefear. but in entering the cosmic age we should certainly insist on the right to asknew, even silly questions without being molested.the scientist, wilhelm reich, writing in his book, contact with space. reichdied in a united states jail on november 3rd 1957.ixintroductiondays of decisionwe are on the cusp of an incredible global change. a crossroads where we makedecisions which will influence life on earth well into the future of

e. there was clearly an infusion of highly advanced knowledgethat was later lost to most people. in every culture throughout the world are ancientstories and texts which describe the gods who brought this advanced knowledge. thiswould again explain the mystery of how the ancients had a phenomenal understandingof astronomy. there are endless legends all over the world of a time they call thegolden age, which was destroyed by cataclysm and the fall of man. the ancientgreek poet, heslod, described the world before the fall:man lived like gods, without vices or passions, vexation or toil. in happy companionshipwith divine beings (extraterrestrials, they passed their days in tranquillity and joy, livingtogether in perfect equality, united by mutual confidence and love. the earth was morebeautif

umerian tablets are correct, but i doubt some of their detail,not least because of the vast period that passed between 450,000 years ago when theanunnaki are said to have arrived, and the time, only a few thousand years ago, whenthese accounts were written down. there was certainly an enormous cataclysm on theearth around 11,000 bc which destroyed the advanced civilisations of the high-techgolden age and that date of 13,000 years ago is highly significant and very relevant tothe time we are living through now. just as the planets of the solar system revolvearound the sun, so the solar system revolves around the centre of the galaxy, or this partof it at least. this central sun or galactic sun, is sometimes referred to as the blacksun. it takes about 26,000 years for the solar system to com

earth is tilted towards the black sun, the light source, and for the second 13,000years it is tilted away, some researchers believe. these cycles are therefore verydifferent as the planet is bathed in positive light for 13,000 years and then moves intothe darkness for the next 13,000. this fundamentally affects the energy in which weall live. interestingly, it was 13,000 years ago that the golden age would appear to haveconcluded in cataclysm and conflict, and today, with the 13,000 year cycle of darknessreaching its conclusion, there is a rapid global spiritual awakening and incredible eventsawait us in the next few years. we are entering the light again. so there was a fantasticcataclysm around 13,000 years ago which brought an end to the high-tech civilisationsof the golden age. but was

the ice? i would say we could have the answer. this further explains how theancients could have had maps of what the north and south poles looked like before theice was there. the poles were ice-free until about 7,000 years ago. there was no ice ageas officially suggested. its another illusion. when you look at the evidence thatofficial science presents to support the conventional idea of an ice age and the way thisevidence is fundamentally contradicted by the provable facts, it is astonishing howsuch nonsense could become conventional truth in the first place.22 before thisincredible cataclysm, and/or one of the others, the earth had a uniform tropical climate,as fossilised plants have shown. this would have been changed not only by the arrivalof the ice on the surface, but also by the d

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

he pentagram is a lighted candle, which is producing light. this physical light represents spiritual illumination. if this representation were made on a map, this illuminating candle would be thought of as being north. north is a very important direction, because it is the place of governmental control. in i ching, for example, north is the "place one reports to the master on accomplishments (new age dictionary. this is again a fulfillment of scripture. lucifer remember in isaiah 14:12-14, where god recalls lucifer's original sin of pride and rebellion? lucifer had every intention of taking god's throne by force and establishing his own reign. in verses 13 and 14, lucifer vowed "i will ascend to heaven; i will exalt my throne above the stars of god; i will sit upon the mount of assembly in

represents the very presence of the sun god, whom the bible calls satan! there are only three major obelisks in the world today, and two of them are in the united states. according to epperson in his book "the new world order, the first major obelisk was constructed in st. peter's square in rome, and is so placed that every pope who addresses any crowd in the square, must face the obelisk. a new age author, peter tomkins, reports the same facts in his book "the magic of obelisks, harper and row, new york, 1982, isbn 0-06-014899-3. there is an obelisk in st. peter's bascilica as well. you'll be shocked to know that the church of god promotes celibacy while displaying a sex act right outside of st peter's bascilica. the second obelisk was brought to america in 1881 from alexandria, egypt, a

o arrive at the following sequence. the babelonian numbering system was used by the masonic designers of the seal. that numbering system was not based on ten, but on six. for example "600" would be 1000 "60" would be 100 and "6" would be 10. the occult is trinitarian, i.e. it's main teachings are grouped in three's. the number sequence "93 and 93, 93; or 600, 60, and 6 is the "current" of the new age of aquarius- the water bearer, which heralds the end of the age of pisces- the fishes (an early symbol of christianity) in the teachings of the order of the eastern templars or o.tur147 preface by jerry w. decker www.keelynet.com po box 111786 carrollton, tx 75011 there are fields of study which are relatively unknown to the general public. though 'pyramid power' is well known, few have pursue

DAVIDSON DAN SHAPE POWER

breakthroughs to new free energy devices. at that time i devoted an entire chapter to the effects of geometrical shapes manipulating the aetheric field around them. the prime example of this is the ability of the pyramid shape to collect and focus aetheric energy. numerous books have been written on "pyramid energy" and pyramids have gone and still go through various stages of fad within the new-age circles. the ability of pyramid energy to cause various effects is well documented. every shape manipulates aether in some manner. a cone is an example of an infinite sided pyramid and as such will do many of the same things which a simple pyramid does. the american indian teepee is an example of a near conic shape which has many of the same energy effects as the pyramid. this book will explor

ctively. the master quong threw a stick into the flame and it disappeared. quong then drew another symbol he termed, vis naturae, and he stepped into 29 the flame which proved to be an energizing and rejuvenation aid. the vis naturae was a circle with a line through the middle funning north and south. subsequent information revealed that the master was extremely old yet he showed no indication of age deterioration the ancient chinese art of feng shui 3,4 utilizes the placement of houses, household furnishings, building sites, office layouts, etc, to maximize natural energies and place the occupants of the houses and offices in a harmonious, orderly, energetic environment. it is obviously based on shape power effects. related to feng shui is the ancient i ching divination system based on th

nuum of our universe. 2.2 john ernst worrel keely john keely was probably one of the greatest enigmas of the 19th century of science. he was labeled an impostor and a cagliostro by many of his contemporaries and after he died. during his lifetime he demonstrated many advanced technologies which have not been duplicated today and which earned keely a reputation as one of the great inventors of the age. keely invented the science of sympathetic vibratory physics. his discoveries in sound vibration alone would fill volumes had they ever been made public. a detailed account of keely and his scientific achievements is to be found in my first book 9, a brief account follows. figure 2.2-1 john keely with the globe motor. 2.2.1 brief history of keely john ernst worrel keely was born in 1827 and di

orn into a family of "woodsmen" or forest wardens whose duty was to oversee a section of the mountains and forests in austria. their motto was "fidus in silvis silentibus("faithful to the silent forests. from childhood, viktor was at home in the forest. he was a close observer of nature, the animals, earth, trees, and waters. water was to become his lifelong passion and he determined, at an early age, to discover the laws and secrets of water. schauberger saw water as a living substance filled with life and life's energies. when viktor reached adulthood, he naturally went into the service of the government, working for a local prince, a large landowner, as a forest warden. near the end of wwi he had earned a position of responsibility over a large wilderness area. the prince, in need of mo

certain amount of aetheric energy and at some point it will come squirting out. since the crystal lattice is very structured, the squirt will be directionalized and the crystal will act as a channel for the aetheric energy. its most likely exit paths are at the external points of the crystal. 6.3.4 crystals as aetheric energy healing tools in analyzing the psychic healers and various types of new age crystal users4, one finds that they use the pointed end of the crystal because they have found that is where the healing energy comes off. the crystal acts as a collector and concentrator of aetheric energy and channels the overflow off the points of the crystals. a concentration of aetheric energy, when directed at a patient, will tend to increase the patient's energy level. the increased ene

DEITUS

us child was reborn and now sat upon the throne of his father. this fit beautifully into crowley s egyptian schema but the doctrine of thelema failed to transform the world as he believed it would. the religion of crowley-anity attracted few followers at the time but the child grew and was weaned. and in 1966 it went out to play with its friends. anton lavey referred to a cycle of expansion as an age of fire and to a cycle of restriction as an age of ice. the age of ice had ended, he said, and a new age of fire had begun. lavey s age of fire was crowley s aeon of horus and lavey s age of ice was crowley s aeon of osirus. it was another way of expressing the same truth. the age of fire began in 1904 with crowley s revelation in the desert but 1966 marked the beginning of the second aeon wit

id, and a new age of fire had begun. lavey s age of fire was crowley s aeon of horus and lavey s age of ice was crowley s aeon of osirus. it was another way of expressing the same truth. the age of fire began in 1904 with crowley s revelation in the desert but 1966 marked the beginning of the second aeon within the cycle of expansion the aeon of set. the period from 1966 to 1975, often called the age of satan, was a transitional period between the aeon of horus and the aeon of set. the age of satan represents the time during which both aeons were active. in 1975, the aeon of horus had finally ended. the aeon of lucifer, similarly, began in 1991. the period from 1991 to the year 2000 was transitional. both the aeon of set and the aeon of lucifer existed simultaneously during this time. the

. during a cycle of expansion, the universe seeks growth and challenge. it influences men to create, explore, discover, learn, and produce. a cycle of restriction does not, however, undo all of the gain made during a cycle of expansion. the universal subconscious is progressively becoming healthier through each new cycle of expansion. it may seem strange that i say a cycle of expansion (a satanic age) is healthy and a cycle of restriction is unhealthy. one need only compare, however, the world of today with that of europe in the middle ages. in a time when the church was the center of men s lives and religion superceded personal freedom, people were being flayed or burnt alive, drowned, or stoned for the mildest of offenses. today, we value individual freedom and expression of thought and

re, however, the world of today with that of europe in the middle ages. in a time when the church was the center of men s lives and religion superceded personal freedom, people were being flayed or burnt alive, drowned, or stoned for the mildest of offenses. today, we value individual freedom and expression of thought and place the needs of individuals before the laws of religion. in this satanic age society considers the status of women, the rights of children, the plight of the poor, world peace, racial unity, arms reduction, economic free-trade, etc. what a far cry it is from burning people to death for spitting on the cross or renouncing god. it has been suggested in the past that there is a universal consciousness. if this is the case, then the relationship between the universal subco

DEMONIC BIBLE

e order of oriental templars (oto) and order of the silver star (aa) combined eastern mysticism and yoga with the western ceremonial magic of the golden dawn. in practice, however, crowley s magick largely involved sex and drug use. it was the sexual aspects of tantric yoga crowley adopted together with some of the more deviant practices of black magicians and satanists of middle ages europe. the age of satan begins on april 30, 1966, former lion-tamer and carnival calliope player anton lavey, ritually shaved his head and declared the formation of the church of satan and the start of the age of satan. the catchphrase of the church of satan was indulgence instead of abstinence but not compulsion. anton lavey taught his followers to indulge in every sin because they all lead to physical and

s 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 the occult and supernatural including many books by researchers of the paranormal. he grew disinterested in parapsychology, however, as he found that parapsychologists were more concerned

und that parapsychologists were more concerned with paranormal events in themselves than with the spiritual reality which paranormal events suggested. he realized that parapsychologists would never find the scientific and rational explanation they sought since they had blinded themselves to the mystic and spiritual reality which was the cause of the very events these researchers witnessed. at the age of fourteen, he turned his attention to mythology and folklore and has said that he fell in love with the goddess diana of greek mythology. his fascination with mythology quickly combined with his belief in the supernatural and drew him into the study of witchcraft and magic. where parapsychology sought a rational explanation for occult phenomena, magic offered an answer. as sixteen, he read t

he demonic bible. he claims that a number of strange events occurred (which were witnessed by friends and companions as well as himself) these events culminated in his being contacted by the spirit azael which began revealing to him the rituals contained in the demonic bible. he performed the rituals and experienced the crossing of the gates in extremely vivid and symbolic dreams. in 1989, at the age of 19, he began working for the atmospheric environment service of environment canada. over the next few years his library grew extensively as he studied cabalistic magic, enochian magic, sumerian/babylonian magic, celtic magic, norse magic, egyptian magic, witchcraft, voodoo, and satanism. he sought out the lavey church of satan but, at the time, the church of satan was no longer active. he i

ons (hinduism, judaism, zoroastrianism, buddhism, etc) were influenced by the same dark god that dictated the book of the law and the book of coming forth by night. key to this belief in a commonality between satanism (and other religions of the lefthand- path) and the baha i faith (and other religions of the right-hand-path) are the words of anton lavey in the satanic bible who writes that in an age of ice god is above and in an age of fire god is below. magus susej points out that the revelation is the same it is the individual approach which differs. followers of the right-hand-path humble themselves before a perceived deity in the hope for some material or spiritual reward for their actions while followers of the left-hand-path emulate a perceived deity in the hope for material and spi

DIABOLUS

hey fled and went over to satan; and when ohrmazd provided righteous men with peace and happiness, satan provided women too with happiness. as satan had allowed the women to ask for anything they wanted, ohrmazd feared they might ask to have intercourse with the righteous men and that these might suffer damage thereby. seeking to avoid this, he created the god narseh (a youth) of fifteen years of age. and he put him, naked as he was behind satan so that the women should see him, desire him and ask satan for him. the women lifted their hands up towards satan and said: satan, our father, give us the god narseh as a gift. the original union of az and satan came from the devil falling into a deep slumber for three thousand years. unconscious, ahriman would not awaken for any reason. numerous d

shaitan and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him (revelation 12:9) the spirit of diabolus is one which remains timeless and extensive. this sorcerous daemon has walked the earth since the dawn of mankind, from desert to forest, in every culture and every age. satan has long represented the otherness which is considered evil or dark, but yet few but the daring refuse to explore this area of magical study. satan has origins in the middle east as a djinn which is made of fire instead of light, from which the angels after were made from. shaitan was originally called azazel or azazyl, the first angel which preached to the other angels under the throne

oth samael (the devil) and lilith, he is the magician of two opposing fires, yet they join as one within him as from when they were created. robert cochrane further described cain as- he is the god of magicians and witches, who knows all sorcery. lord of the north, dark, unpredictable, the true god of witches and magicians if they are working at any decent level at all. a cold wind surrounds him, age and time so ancient that it is beyond belief flows with him. dark is his shadow, and he bears a brance of the sorrowing alder, and walks with the aid of a blackthorn stick. letters from robert cochrane cain in this perspective represents a process of movement and transformation. the luciferian path as practiced in some covens and sorcerers describes and understands cain being the devil who is

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

are just beginning their studies. language is not stagnant. one only has to look at the writing style of the king james version of the bible or the writings of william shakespeare to notice that language does indeed change over time. words that had a particular meaning in english five hundred years ago may mean something totally different in our own era, if the word is used at all. in the modern age of advancing technology new words are being coined all of the time. the executive council of our own order has determined that if we are to convey the meanings of our teachings and relate the meanings of our own experiences to our future generations, then a dictionary/glossary is a necessity. the beginning student must have somewhere in which to turn to assist them in learning the vast amount

rimary 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 the aeon of osiris where human-god was a duality. according to aleister crowley (q.v, it begin in 1904 with the dictation of the book of the law and is coeval with the astrological age of aquarius. agla: a hebrew notarikon (q.v) for "ah-tah gee-boor lih-oh-lahm ah-doh-nye" which translates in english "thou art great forever, my lord" a

) sign capricorn (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the third sephirah (q.v) binah (q.v. keywords include: structure, limitation, loss, fear, pain, obstacles, depression, adversity, patience, caution, security, self discipline, control, restraint, responsibility, organize, thrift, stern, serious, time, clock, ends, form, architectural, crystal, foundation, old age. scanning: a method or technique used in meditation (q.v) where the practitioner memorizes small strips of a figure or diagram at a time. school, occult: a general term to describe an organized occult tradition that has a specific magickal teaching or philosophy. it may or may not have an actual physical center or headquarters were students are instructed. scorpio "the scorpion" in astrology (

DION FORTUNE CEREMONIAL MAGIC UNVEILED

, for i refuse to call them occult orders; but i have never seen them substantiated. in fact, those who are loudest in their claims give out teaching which would disgrace a patent medicine circular. by their fruits ye shall know them and the fruits of these self styled adepti are bilious concoctions. the eternal temple in the heavens, however, is another matter and innumerable witnesses, of every age and faith, have borne witness to its existence; but they all declare that it is reached in vision, and not by any journey into the wilderness, however remote. it is to this eternal temple, and the masters who rule therein, that i personally look for my inspiration and my authority to initiate. whatever system i use is a means to an end and nothing more. i value tradition, however, because i fi

DION FORTUNE MYSTICAL QABALA

e old testament in the qabalah. 12. in our lord's day there were three schools of religious thought in palestine: the pharisees and the sadducees, of whom we read so frequently in the gospels; and the essenes, who are never referred to. esoteric tradition avers that the boy jesus ben joseph, when his calibre was recognised by the learned doctors of the law who heard him speak in the temple at the age of twelve, was sent by them to the essenian community near the dead sea to be trained in the mystical tradition of israel, and that he remained there until he came to john to be baptised in the jordan before commencing his mission at the age of thirty. be that as it may, the closing clause of the lord's prayer is pure qabalism. malkuth, the kingdom, hod, the power, netzach, the glory, form the

at sea, marah, which not only means bitter, but also is the root of mary; and here we meet again the idea of the mother, at first virgin, and then with child by the holy spirit. 13. by the association of binah with the sea we are reminded that life had its primordial beginnings in the waters; from the sea arose venus, the archetypal woman. the association of saturn suggests the idea of primordial age "before the gods that made the gods had drunk at eve their fill" it suggests the most ancient rocks "within the shady stillness of the vale. sat grey-haired saturn, quiet as a stone" max heindel speaks of the lords of form as among the earliest phases of evolution, and an inspirational work in mystical qabala page 32 my possession, the cosmic doctrine, speaks of the lords of form as the laws o

and provided it is counter-checked by observation and experiment, it can yield some very fruitful results and cut out many leagues of weary wandering in the dark. 6. the personification and deification of the natural forces was man's first crude and shrewd attempt to evolve a monistic theory of the universe and save himself from the destructive and crippling influence of an unresolved dualism. as age by age extended his knowledge and elaborated his intellectual processes, he read more and more significance into the first simple classifications. nevertheless, he did not discard his original classifications, because they were fundamentally sound and represented actualities. he mystical qabala page 58 simply elaborated and extended them, and finally, when he fell on evil times, overlaid them

inside-that is to say, with the initiatory keys-and employed [page 92] it as a practical system for the exaltation of consciousness have, for the most part, maintained a secrecy which, though it raight have been not only justifiable and even essential in the days when the holy inquisition rewarded such researches with the stake, is difficult to assign to any more creditable motive in our liberal age than a desire to create and maintain prestige. a very effectual "corner" in occult practice, if not in occult knowledge, has been established and maintained among english-speaking peoples for the last quarter of a century. a "corner" that effectually defeated the spiritual impulse which should have given rise to a renaissance of the mysteries during the last quarter of the last century. conseq

l earth we shall be like bursting wine-skins. 26. every practical occultist knows that freud has spoken the truth, even though it is not the whole truth, but they are afraid to say so for fear of being accused of phallic worship and orgiastic practices. these things have their place, though it is not in the temple of the holy spirit, and to deny them their place is a folly for which the victorian age paid dearly in a rich harvest of psychopathology. 27. whenever we are working dynamically upon any plane we are operating the righthand pillar of the tree and derive our primary energy from the yod-force of chokmah. in this connection we must refer to the fact that the microcosmic correspondence of chokmah is given as the left side of the face. the macrocosmic and microcosmic correspondences p

DION FORTUNE PSYCHIC SELF DEFENSE

prove matters. then commenced a most extraordinary litany. she resumed her old trick of fixing me with an intent gaze, and said "you are incompetent, and you know it. you have no self-confidence, and you have got to admit it" to which i replied "that is not true. i know my work, and you know i know it" now there was no doubt that much could be said concerning my competency in my first post at the age of twenty, with a great deal of responsibility on my shoulders, and newly inducted into a disorganised department; but nothing whatever could be said against my self- confidence, except that i had too much of it. i was quite prepared to rush in where archangels would have hung back in the collar. my employer did not argue or abuse me. she kept on with these two statements repeated like the res

of the patient is invoking them. under such circumstances, no magic circle can be kept intact. as fast as we break the rapport with the abyss, the patient renews it. but such conditions constitute a vicious circle. the qlippotic forces with which a contact has been established will actively develop it, and will hold on to their victim when attempts are made to dislodge them. in this rationalistic age we are apt to forget that there is such a thing as organised and intelligent evil. if the physical causes of this disturbance have been cleared up, the septic focus eradicated, or the tumour pressing upon the ductless gland excised, and still the mentality does not return to normal, an exorcism will often produce immediate and marked results. in the case of the neurotic, whose trouble is entir

DONALDTYSON NECRO

were combined. for example, odysseus, the hero of homer's odyssey, called back shades from the underworld by spilling the blood of sacrificed beasts into a trench in the ground, then compelled the shades to speak by preventing them with his drawn sword from drinking the vital essence of the blood. spirits are vulnerable to cold steel. you may say that the odyssey is only a fable. true, but in the age of homer there were many necromancers in greece. homer was an intelligent and well-informed man. his description of necromancy is very probably based on the actual practices of greek necromancers. a shades can also be summoned by establishing a magic link with it using a relic from its corpse, and then inflicting pain upon the shade through the relic until the shade complies with the demand of

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ed by d michen, der grabpalast des patuamenap; leipzig, 1884, 1885+ i.e, asas f el-bahr yeh, or asasif of the north, behind d r el-bahar, on the western bank of the nile, opposite thebes] p. xv the oldest in the book of the dead; the former basing his opinion on the rubric' and the latter upon the evidence derived from the contents and character of the text; but maspero, while admitting the great age of the chapter, does not attach any very great importance to the rubric as fixing any exact date for its composition.[1] of herutataf the finder of the block of stone, we know from later texts that he was considered to be a learned man, and that his speech was only with difficulty to be understood,[2] and we also know the prominent part which he took as a recognized man of letters in bringing

e third, isis on the fourth, and nephthys on the fifth; the first, third, and fifth of these days were considered unlucky by the egyptians. 4. the mouths of the nile are discussed and described by strabo, xvii, i, 18 (ed. didot, p. 681) and by diodorus, i, 33, 7 (ed. didot, p. 26] p. l plutarch's version. the month hathor,[1] when osiris was in the twenty-eighth year either of his reign or of his age. the first to know of what had happened were the pans and satyrs, who dwelt hard by panopolis; and finally the news was brought to isis at coptos, whereupon she cut off a lock of hair[2] and put on mourning apparel. she then set out in deep grief to find her husband's body, and in the course of her wanderings she discovered that osiris had been united with her sister nephthys, and that anubis

et publi par e. prisse d'avennes, paris, 1847, fol. the last translation of the complete work is by virey, tudes sur le papyrus prisse, paris, 1887. 6. m. am lineau thinks (la morale gyptienne, p. xi) that the prisse papyrus was copied about the period of the xviith dynasty and that the works in it only date from the xiith dynasty; but many egyptologists assign the composition of the work to the age of assa. see wiedemann, aegyptische geschichte, p. 201; petrie, history of egypt, p. 81] p. lxxxv views held in the first six dynasties. 1. an rex-entu xepert arit neter not known are the things which will do god.[1] 2. am-k ari her em reth xesef neter thou shalt not cause terror in men and women [for] is opposed god [thereto.[2] 3. au am ta xer sexer neter the eating of bread is according to

rument in the temple of a god.[1] the lady thuthu belonged to the number of the priestesses of the god amen-ra at thebes, and she always carries in her hands the sistrum. and the instrument menat, the emblems of her office. thus ani and his wife were high ecclesiastical dignitaries connected with the famous confraternity of the priests of amen. copies of the book of the dead in the theban period. age of the papyrus. an examination of the papyri of the theban period preserved in the british museum shows that two distinct classes of book of the dead papyri existed in the xviiith dynasty. in the first both text and vignettes are traced in black outline,[2] the rubrics, catchwords, etc, alone being in red colour; in the second the text only is black, the rubrics, etc, being red, and the vignet

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

n individuals in a state of ecstasy lose their weight for the moment, could we not walk or glide upon the water? saint medard's convulsionaries felt neither fire nor sword, and begged as a relief the most violent blows and the most incredible tortures. are not the strange ascensions and wonderful equilibrium of certain somnambulists a revelation of these hidden forces of nature. but we live in an age in which men have not the courage to confess the miracles they witness; and if anyone says "i have seen or have done myself the things which i relate" he will be told "either you are making sport of us or you are sick" it is better to keep silence and act. the metals that correspond to the four elementary forms are gold and silver for air; mercury for water; iron and copper for fire; and lead

ELLIS LOW TWELVE 1907

rs of the order. free masonry, none the less, is the oldest existing organization of a charitable nature in the history of mankind. during the middle ages the mason brotherhoods were organized corporations, resembling in a general way the other guilds, with rules of their own, and recruited from a body of apprentices who had served a period of probation. the time referred to was a church-building age, and men skilled in the hewing and setting of stones were in demand and held in high esteem. when a great church or cathedral was to be built, skilful masons gathered .from distant quarters to assist those of the neighborhood in the work. a master was chosen, who superintended the whole, and every tenth man was a warden with authority over the rest. it followed, therefore, that a mason, after

ention and care of the clergy. so marked became the influence of the free masons that the jealousy of the church was aroused long before the reformation. henry of beaufort, cardinal of winchester, instigated the passage of an act, during the minority of henry vi, which forbade the masons to hold their accustomed chapters and assemblies. but the act was never enforced, and when henry vi. became of age he joined the order, while henry vii. was the grand master in england. the origin of operative masonry is traced back by many to the old roman empire, the pharaohs, the temple of solomon, even to the tower of babel and to the ark of noah. speculative free masonry originated in england and dates from the seventeenth century. its foundation lies in the "practice of moral and social virtue" its c

a for free masonry. no member is permitted to ask any outsider to join the order and no man can be admitted if in a secret ballot a single vote appears against him. in order to show the beneficent character of the order, viii introduction the following landmarks or unchangeable laws are quoted from the list given by dr. mackey "every candidate for initiation must be a man, free born and of lawful age; he must believe in the existence of god as the great architect of the universe; he must believe in a resurrection to a future life; a book of the law of god must constitute an indispensable part of the furniture of every lodge; all men in the sight of god are equal, and meet in the lodge on one common level" the universality of the order was set forth by charles whitlock moore, of massachuset

return to his former home, for he must soon die. the president told him he had been so bad that he must wait a while longer, hinting at the same time that he was afraid that if geronimo showed himself in some portions of the southwest he would be killed by the incensed settlers, who could never forget his wicked deeds, and who would distrust him, even though he had passed far beyond the allotted age of man. vii after ten years one sultry afternoon in august, 1869, i was sitting in my parlor drowsily reading the daily paper,when i heard a quick step upon the porch, followed by the tinkling of the bell. without waiting for the servant to answer, i stepped into the hall and drew the door open. i saw standing before me a man in middle life, plainly but neatly dressed, of sandy complexion, smo

the names of the places and persons for good reasons are fictitious -jerry chattin" who related the incidents to me, is a prominent free mason, no doubt well known to many of my readers. once firmly believed that jim mcgibbon and i were ordained to be the bitterest of enemies, and it did seem to me that everything joined to increase the intensity of hatred which began in boyhood. jim was about my age and lived at the small town of champlain, in southwestern missouri, while my home was at verneau, some twenty miles away. we first clashed as the captains of rival baseball clubs. nowhere in the world is the struggle in our national game so determined and often so unfair as between near-by towns and villages. nothing in the professional world can compare with it. the championship struggle betw

EMPERORS NEW RELIGION CHURCH OF SATAN

s thrive on such people. the church of satan acknowledges an emotional link between its ideology and nazism: barton: it s an unholy alliance the anti-christian strength of national socialist germany is part of the appeal to satanists. lavey: the aesthetics of national socialism and satanism dovetail [10, p. 236] anton lavey states in the satanic bible that there is evidence of an emerging satanic age. at that time there was increasing focus on personal freedom, relaxed sexual morals, rebellion against authorities, and iconoclastic behavior, all cardinal to the hippie movement that was gaining foothold in the years before the church of satan was created. the first three clauses in the church of satan s official, semi-political program, pentagonal revisionism, which was published in the devi

e construction of artificial human companions and total environments (i.e, fantasy worlds) had already peaked a decade earlier when robots were the big hit on the screen and popular literature, and the contemporary fashion dictated a new home with a characteristic departure from traditional furnishing. whether the evidence reflected a zeitgeist that was genuinely indicative of an emerging satanic age or whether anton lavey simply defined social trends at that time as satanic is difficult to tell. however, lending itself well to the prevalent social trends the church of satan was certainly a product of its time. 1.2 the satanic bible the satanic bible formally defines the church of satan s ideology, and the church of satan refers to the book as: a diabolical book, the basis for our philosop

ey plays a key role on another term as well. religious groups enjoy references to authority. older, well established religions refer to figure 2. the church of satan s followers are roughly organized in four layers: the core, the soldiers, the interested, and the periphery, with an increasing number of followers in each layer. core soldiers interested periphery full-fledged religious behavior new age behavior the tendency to wholly desert the possibility that the founder is an ordinary person or even a crook is common among followers of new religious movements. even if a follower is presented with undeniable evidence somehow the follower does not comprehend the evidence. the thought is beyond their operational paradigm, beyond obscenity and blasphemy; it is unthinkable. the emperor s new r

ists are inherently scientists, it is bizarre that not a single scientist ranks among the individuals usually featured in the church of satan s self-promotion. at best, the church of satan has developed an intellectual beer gut caused by lack of mental training, leaning back comfortably in a chair upholstered with ignorance. the emperor s new religion copyright 2002 ole wolf page 12 of 30 2.2 new age style from a sociological perspective the less active followers of the church of satan the interested followers and the periphery can best be classified as new age religious people and people with no actual involvement in the religion, respectively. new age religious people are characterized by rather unorganized religious training [25, pp. 316-317. like the religious people mentioned earlier

heir relation to the founder and spinoff organizations is usually much more relaxed. the technical term for their form of religious study is audience cult [31, p. 207, which means that their understanding of their religion is self-taught via books and perhaps occasional meetings. they are free to pick and choose from various books and sources: a religious buffet. ideologies vary greatly among new age religions, but a universal characteristic is that of personal development [31, p. 206; 33, p. 24-27. most of these religions emphasize individualism and self-realization where the follower works on himself or herself in some manner towards some concept of perfection. mankind is perceived as a creature with a higher potential, which unfortunately is curbed by today s cultures and traditions. th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

behavioopand nandor fodor s encyclopedia of psychic science (1934. later, editor leslie shepard took on the task of updating their observations and supplementing the volume with new entries. the production of this massively ambitious work was sparked by a heightened interest in psychic phenomena, the occult, witchcraft, and related topics in the 1970s. this interest, which led directly to the new age movement of the 1980s, provided a continued wealth of material for parapsychologists to examine. it also led to a reaction by a group of debunkers to form the committee for the scientific investigation of the claims of the paranormal. this group believed that they were spokesmen for the scientific establishment. defining the terms the term occult remains suspect in many circles. the word deriv

nt. in the meantime, science has moved on.quantum mechanics superseded newton physics, and depth psychology, sociology, and cybernetics emerged on the scene.but the two groups failed to change with it. consequently, spiritualism and theosophy have been pushed aside by a host of competing groups who can work more freely in the post-newtonian environment. in addition, largely as a result of the new age movement of the 1980s, metaphysical and occult religions enjoy an acceptability in the west not seen since the scientific revolution. this acceptability is evident in the amount of favorable press given to psychic and occult phenomena. the new age and beyond the hidden underlying reality described as the invisible spiritual structure of the universe is known as esotericism. this structure is e

scrutinized and carefully observed in the coming decades by the more traditional western religious communities. xi encyclopedia of occultism& parapsychology. 5th ed. introduction the current need for a new edition of eop in the more than half a century since spence and fodor published their volumes, not only has the occult/metaphysical/psychic world changed.a change clearly symbolized by the new age movement.but the general opinion surrounding spiritualism, theosophy, and psychic phenomena has been radically altered by the science of parapsychology. the acceptance of the parapsychological association into the american academy for the advancement of science indicated a new tolerance for (if not agreement with) psychical research by the scientific community, as parapsychologists have become

ation into the american academy for the advancement of science indicated a new tolerance for (if not agreement with) psychical research by the scientific community, as parapsychologists have become methodologically more conservative and less accepting of much of the data from earlier decades. during the 1970s there was an occult explosion in the media, while the 1980s saw the emergence of the new age movement. looking back from a vantage point in the new millennium, it can now be seen, that there has been a growing curiosity in psychical phenomena and metaphysical thought. beginning in the late 1960s, this attraction steadily rose over the next three decades. fads can certainly be identified.from exorcism to channeling, from crystals to angels.but what remains constant is that the entire f

rring. in like measure, psychiatrist john mack also found the stories of the abductees whom he counseled also yielded to explanation when set in a larger context of personal transformation and changes in consciousness. they came to feel that the experience was best seen as a harsh but necessary lesson leading to change and spiritual growth. both strieber and mack found a large audience in the new age community. one cannot speak of a consensus in the consideration of abductions, though through the 1990s, ufologists lost some of their focus upon the accounts, possibly due to the lack of new information. research appeared to have reached somewhat of a dead end. like other areas of ufo research, they have not led to hard physical evidence of extraterrestrials.a spaceship, alien materials, or a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

encyclopedia of freemasonry. 1874. reprint, chicago: masonic history, 1927. stein, gordon. encyclopedia of hoaxes. detroit: gale research, 1993. maclaine, shirley (shirley maclean beatty (1934) world-famous actress, dancer, movie star, and writer, whose books on her search for spiritual fulfillment have created widespread popular interest in psychic phenomena, channeling of spirit guides, and new age teachings. she was born on april 24, 1934, in richmond, virginia, and attended high school in washington, d.c. she began taking dancing lessons before she macionica encyclopedia of occultism& parapsychology. 5th ed. 952 was three years old; by the time she was 16 she was a chorus girl in new york in a city center revival of oklahoma! four years later, she was dancing in the chorus of pajama ga

involvement with george mcgovern s presidential campaign. in 1976, after a 20- year hiatus as an entertainer, she returned to the theatrical stage in a gypsy in my soul, which attracted rave reviews. by 1983 she had appeared in some 35 movies. her third autobiographical book, out on a limb (1983, described a spiritual odyssey that developed from her world travels. it is a heady exploration of new age beliefs, including meditation, psychic healing, channeling of spirit guides, reincarnation, ufos, extraterrestrials, and out-of-the-body travel. if at times the book appears naive, it is redeemed by its transparent honesty and sincerity and a deep desire for a spiritual framework to life. the book became the basis for a fivehour prime-time abc-tv mini-series. her inner search continued in her

and some contentment upon my experiences as a daughter, a mother, a lover, a friend, a seeker of spiritual destiny and a voice calling for peace in the world. the book cites several channels from whom she received guidance, but her kindest words are reserved for j. z. knight, who channels an entity named ramtha and has since attracted a large following. in the late 1980s maclaine emerged as a new age teacher and leader of higher life seminars. profits from the seminars have funded several new age centers. maclaine has continued to write new age books. sources: maclaine, shirley. dancing in the light. new york: bantam books, 1985. don t fall off the mountain. new york: w. w. norton, 1970. it s all in the playing. new york: bantam books, 1987. out on a limb. new york: bantam books, 1983. you

maclaine has continued to write new age books. sources: maclaine, shirley. dancing in the light. new york: bantam books, 1985. don t fall off the mountain. new york: w. w. norton, 1970. it s all in the playing. new york: bantam books, 1987. out on a limb. new york: bantam books, 1983. you can get there from here. new york: w. w. norton, 1975. melton, j. gordon, jerome clark, and aidan kelly. new age encyclopedia. detroit: gale research, 1990. macleod, fiona pseudonym of scottish writer william sharp (1856.1905, virtually a secondary personality who authored mystical writings on celtic lore, which played a large part in the scottish celtic revival. these works were the product of automatic writing by sharp. macrobert, russell galbraith (1890.1967) psychiatrist and neurologist with a specia

n training beyond the human potential. the course introduced people to a macrobiotic diet, meditation, and other advanced teachings. the direction of the movement around mafu took a new turn in 1989 when torres visited india and had an intense religious experience. she took the vows of a renounced life (as a sanyassi) and accepted the mission as the ordained leader of spirituality for the present age. she also received her new name, swami paramananda saraswati. torres returned to the united states and established the foundation for the realization of inner divinity to supersede mafu seminars. the subsidiary, the center for god realization, now disseminates mafu s teaching materials (tapes and books. the foundation is headquartered at a campground near ashland, oregon, which serves as a ret

ESOTERISM AND THE LEFT HAND PATH

els. since the goal is not to become one with god, the path towards the divine is an important process to learn how to control the divine fire. the last criteria of faivre is the perhaps most important aspect of the alchemical initiation process of dragon rouge. the transformation from our human nature to a godlike nature is the goal of the left hand path. unlike many satanists or theories in new age, dragon rouge does not believe that man is already godlike and simply has to recognize this. we must use the dark forces to and the qliphotic principles to break down and build up ourselves again, until we have the ability to give birth to ourselves as gods. we are transmuted from being creations of the past to becoming creators of the future. the two latter criterias of faivre corresponds to

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ums sometimes communicated with martians or even experienced out-of-body journeys to the red planet. in 1896 and 1897, during what today would be called a nationwide wave of unidentified flying object (ufo) sightings, american newspapers printed accounts of landings of strange craft occupied by nonhuman crews of giants, dwarfs, or monsters presumed to be visiting extraterrestrials. but in the ufo age that is, the period from 1947 to the present, when reports of anomalous aerial phenomena became widely known and their implications much discussed a small army of contactees, recounting physical or psychic meetings with angelic space people, has marched onto the world stage to preach a new cosmic gospel. in a secular context, ufo witnesses with no discernible occult orientation or metaphysical

sses with no discernible occult orientation or metaphysical agenda have told fantastic tales of close encounters with incommunicative or taciturn humanoids. some witnesses even relate, under hypnosis or through conscious recall, traumatic episodes in which humanoids took them against their will into apparent spacecraft. the early 1970s, the period when most observers date the beginning of the new age movement, saw a boom in channeling again nothing new (spirits have spoken through humans forever) but jarring and shocking to rationalists and materialists. the same decade spawned such popular occult fads as the bermuda triangle and ancient astronauts (prehistoric or early extraterrestrial visitors, based on the notion of otherworldly influences benign, malevolent, or indifferent on human lif

prize winning harvard university psychiatrist john e. mack, who had hypnotized a number of persons who thought they xii introduction may have encountered ufo beings, championed the idea which not surprisingly generated furious controversy and even a failed effort to have him removed from his job that well-intentioned extradimensional intelligences are helping an unprepared humanity to enter a new age of spiritual wisdom and ecological stewardship. mack, along with other prominent investigators of the abduction phenomenon such as budd hopkins and david m. jacobs, pointed to the results of a 1992 roper poll as evidence that as many as 3.7 million americans have been abducted a conclusion many critics, including some who are open-minded about or even sympathetic to the abduction phenomenon, w

themes, now a self-identified abductee with a series of strange adventures in his past. the grayskinned, big-eyed alien on the best-selling book s cover triggered a flood of memories among many who saw it. even ufologists who had been abduction literalists grew puzzled, then uneasy, at the apparent quantity of recovered abduction recollections. strieber also was the first to express a kind of new age view of the abduction phenomenon, now seen 4 abductions by ufos not as an entirely negative experience (as hopkins and others held it to be) but as an initiation, however painful, into an expanded, enlightened view of large cosmic realities. what to hopkins were intruders to strieber were visitors. communion was only the first of a series of books strieber would write recounting ever more exot

e flights so intense that they could be mistaken for reality. little if anything seemed to distinguish abductees from their neighbors. the phenomenon s most notable champion, harvard university psychiatrist john e. mack, became a lightning rod in the controversy. to his colleagues, who went so far as to try to have him removed from his professional position, he was a good scholar gone bad. to new age oriented saucerians on the other hand, mack was almost something of a prophet. his controversial book abduction (1994) argued for a benevolent interpretation of abducting aliens, paranormal and interdimensional intelligences who, in mack s view, are here to teach us particularly those of us who live in the industrial west to embrace other realities and to take better care of each other and the

FAUST

st maidens hang caressing, when, from afar, a wreath entrances, luring to hard-won goal the runner s might, when, after madly whirling dances, a man carousing drinks away the night. but on the lyre s familiar strings to play with grace and spirit ever and sweep with lovely wanderings toward goals you choose for your endeavour, that is your duty, aged sirs, and we revere you for it no less dearly. age makes not childish, as one oft avers; it finds us still true children merely. manager words have been interchanged enough, let me at last see action too. while compliments you re turning- idle stuff! some useful thing might come to view. why talk of waiting for the mood? no one who dallies ever will it see. if you pretend you re poets- good! command then, poets, poetry! what we re in need of

lls. wagner excuse me! but it is a great delight to enter in the spirit of the ages and to see how once a sage before us thought and then how we have brought things on at last to such a splendid height. faust oh, yes! up to the stars afar! my friend, the ages of aforetime are to us a book of seven seals. what you call spirit of the ages is after all the spirit of those sages in which the mirrored age itself reveals. then, truly, that is oft a sorry sight to see! i vow, men do but glance at it, then run away. a rubbish-bin, a lumber-garret it may be, at best a stilted, mock-heroic play with excellent, didactic maxims humming, such as in puppets mouths are most becoming. wagner but, ah, the world! the mind and heart of men! of these we each would fain know something just the same. faust yes

thout physician, money, sorcery: betake yourself into the fields without delay, begin to dig and hack away, maintain yourself, your thought and feeling, within a circle quite confined and fixed; take nourishment of food that is not mixed; live with the beasts as beast, nor deem it base to spread the field you reap with your own dung. be sure, this method s best in any case, though eighty years of age, still to be young. faust i am not used to that; i can t submit to take the spade in hand and dig and ditch. for me a narrow life is quite unfit. mephistopheles so then there is no help save from the witch. faust but why the old beldame? what is your notion? can you yourself not brew the potion? mephistopheles that were a lovely pastime on my part! meanwhile a thousand bridges i could rear. we

i found you, with riot, youthful revelry around you. at home there s solitude enough for everyone. general. what trust in nations can one place? however much for them one may have done. in peoples as in women s grace youth stands supreme over everyone. minister. now all too far away from right are men, i praise the good and old, and duly; when we were allin- all, ah, truly, the real, real golden age was then. parvenu. we too weren t stupid, i ll be bound. oft what we did, we shouldn t rightly; but now the world turns round and round, and just when we would hold things tightly. author. who now in any case will read a book with contents middling clever? and as for dear young folks, indeed, they re pert and saucy now as never. mephistopheles [who all at once appears very old. i feel that men

r and house he knows. tell us then what the heavenly aspect shows. murmurs. two rogues- each to the other knowndreamer and fool- so near the thronean ancient ditty- worn and weakthe fool will prompt- the sage will speakastrologer [mephistopheles prompting him. the sun himself is gold of purest ray, the herald mercury serves for love and pay; dame venus has bewitched you all, for she, in youth and age, looks on you lovingly. chaste luna has her humours whimsical; the strength of mars, though striking not, threats all; and jupiter is still the fairest star. saturn is great, small to our eyes and far; him as a metal we don t venerate, little in worth but heavy in his weight. ah, when with sol chaste luna doth unite, silver with gold, the world is glad and bright. it s easy then to get all tha

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

een the sinatic hebrew, ezra hebrew, and rashi aramaic alphabets. the numerical value assigned to each letter by the qabalah, and the english equivalents are also listed. my wonderful mother and father, may the lord be pleased with their souls, steeped our family life in the extraordinary richness of jewish culture and its religious traditions. my brother and i attended hebrew school from a young age, and we regularly attended services and holiday celebrations at our local synagogue. i treasure the memories of receiving my father s blessing before the ark of the torah on the occasion of my bar mitzvah,1 and observing my mother lighting candles on the sabbath. but, as my heart opened and mind developed, i could not shake a feeling from deep within myself that rabbinical judaism had somehow

cacy of christian dogma. the widespread anti-qabalistic sentiment promulgated by both the rabbinical and pauline orthodox authority has been accompanied by a considerable amount of misinformation and fear mongering. even those rabbis and talmudic scholars who do not regard the mystical qabalah as evil and malicious echo the injunctions that it should only be studied by married jewish men over the age of forty who have studied the torah and talmud for many years. in all fairness, it should be noted that there are a substantial number of chasidim and other religious jews who embrace and encourage the study and practice of the jewish kabbalah without distinction of age or gender. however, they represent a very small minority, and firmly regard the qabalah as the exclusive property of orthodox

e of the major factors involved in the jewish renewal movement' 8: h" 2: 2 2:e 8% as a final note, anything that runs counter to an ingrained sense of religious identity can be perceived as a threat to that identity. those with an orthodox or fundamentalist viewpoint may therefore feel uncomfortable with or disturbed by the universal perspective of this book, perhaps dismissing it outright as new age synthesis or ashram spirituality. each of the religious vessels through which the universal mystical spirituality has been filtered and uniquely clothed is a precious asset to be respected and afforded its place at the table. at the same time, none of them should assume that they have been assigned an exclusive licensing agreement or that only their watch tells the correct time* 4 #4 '0' mysti

conventional religions. such extraordinary beings remind us in a lively way of our innate divinity and of the spiritual awakening that is our birthright. whenever there is a decay of righteousness (dharma) and an ascendancy of unrighteousness, i manifest myself; and for the protection of the virtuous, the destruction of the vicious and for the establishment of righteousness, i manifest myself in age after age. 30 by appearing in a human form, messiahs are able to perfectly portray divine qualities through the medium of human life in a way that can be comprehended by the finite consciousness of humans. in this way, it is said that the message of a messiah is their divine life. messiahs also perform other important functions. the deterioration of righteousness is often paralleled by deterio

mans. in this way, it is said that the message of a messiah is their divine life. messiahs also perform other important functions. the deterioration of righteousness is often paralleled by deterioration in the gatekeepers, who have the responsibility of echoing the message of the messiahs and pointing humanity to the open gate. sometimes, messiahs wind the clocks i.e. lead the transition from one age to another, or vanquish powerful demons that threaten the stability of the small face universe. 2" 2' 8: some messiahs appear to be completely or partially veiled from awareness of their true identity until awakened to it by a perfect master who has incarnated to do so, or through a supra-conscious experience of the divine. master mosheh was dramatically changed by his experience of the burnin

FOCUS OF LIFE

awake! up! up, for thine own sake- self-love discover..something that has resurrected from an archetype" o sin, where is thy violence? o love, where is thine incest? o thought, where is thy courage? o hope, where is thy faith? o self where is thy humility? o truth, where is thy mispronunciation? verily, self-love alone is complete! the sexuality and sleep of aaos aaos having realized at an early age that all systems of belief, religion and rituals; consisted alone in their original value to their creators; and were of the weary, to incarnate pleasure by hope, control by fear; and to deify by morals; that cowards fear, and must needs promise pleasure of their sufferings; and they who had experienced "i" would have you destroy its body; and potential: verily, aaos realized that the origin o

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

mer returned to the study of the scriptures and the early fathers with a sense of recovery of the pure gold of the gospel, buried under later degenerations. these are truisms, and it is also obvious that both these great returning movements were not mistaken as to the date of the earlier, better period to which they turned. the humanist knew the date of cicero, knew the correct date of his golden age of classical culture; the reformer, even if not clear as to the date of the gospels, knew that he was trying to return to the earliest centuries of christianity. but the returning movement of the renaissance with which this book will be concerned, the return to a pure golden age of magic, was based on a radical error in dating. i he great forward movements of the renaissance all derive their v

followed in the mind alone, a religious philosophy or philosophical religion containing a gnosis. the men of the second century were thoroughly imbued with the idea (which the renaissance imbibed from them) that what is old is pure and holy, that the earliest thinkers walked more closely with the gods than the busy rationalists, their successors. hence the strong revival of pythagoreanism in this age. they also had the impression that what is remote and far distant is more holy1; hence their cult of the "barbarians, of indian gymnosophists, persian magi, chaldean astrologers, whose approach to knowledge was felt to be more religious than that of the greeks.2 in the melting-pot of the empire, in which all religions were tolerated, there was ample opportunity for making acquaintance with ori

is more holy1; hence their cult of the "barbarians, of indian gymnosophists, persian magi, chaldean astrologers, whose approach to knowledge was felt to be more religious than that of the greeks.2 in the melting-pot of the empire, in which all religions were tolerated, there was ample opportunity for making acquaintance with oriental cults. above all, it was the egyptians who were revered in this age. egyptian temples were still functioning, and devout seekers after religious truth and revelation in the graeco-roman world would make pilgrimages to some remotely situated egyptian temple and pass the night in its vicinity in the hope of receiving some vision of divine mysteries in dreams.3 the belief that egypt was the original home of all knowledge, that the great greek philosophers had vis

la pensee, analogue a une sorte de procede magique (c.h, i, p. vii. the chaldean oracles were edited by w. kroll, de oraculis chaldaicis in breslauer philolog. abhandl, vii (1894, pp. r-76. 2 on the orphica in the renaissance, see d. p. walker "orpheus the theologian and the renaissance platonists, j.w.c.i, 1953 (xvi, pp. 100-20. 18 hermes trismegistus assigned to hermes trismegistus in this new age rehabilitated egypt and its wisdom, and therefore the magic with which that wisdom was associated. 2+ g.b. 19 in this chapter i shall give compressed accounts of the contents of four selected treatises of the corpus hermeticumy chosen only from amongst those fourteen which ficino translated and to which he gave the general title pimander. i shall indicate the more important points from ficino'

ature of the soul. then the earth will lose its equilibrium, the sea will no longer be navigable, the heaven will no longer be full of stars, the stars will stop their courses in the heaven. every divine voice will be silenced, and will be silent. the fruits of the earth will moulder, the soil will be no longer fertile, the air itself will grow thick with a lugubrious torpor. such will be the old age of the world, irreligion, disorder, confusion of all goods. when all these things have come to pass, o asclepius, then the lord and father, the god first in power and the demiurge of the one god, having considered these customs and voluntary crimes, endeavouring by his will, which is the divine will, to bar the way to vices and universal corruption and to correct errors, he will annihilate all

FRATER TENEBROUS CULTS OF CTHULHU

is of the insane, the final stage of syphilis. as a result, lovecraft spent the remainder of his formative years under the guidance of his mother and two maiden aunts, who shielded him completely from the rigours and demands of everyday life, whilst at the same time tormenting him because of his supposed ugliness. lovecraft soon began to show signs of being different he could read fluently at the age of four, and would spend hours in his grandfather s extensive library, studying volumes of history and mythology. his grandfather also introduced him to local folk tales and myths which he would later draw upon in his evocations of the imaginary new england landscapes of arkham, dunwich and innsmouth. he began his formal studies at hope high school, providence, but was largely self-educated du

h school, providence, but was largely self-educated due to an unstable constitution, which lead to long periods of absence from school. he preferred the company of adults to that of other children, who disliked him because of his delicate nature and precocious intelligence. instead of joining their juvenile games, he developed his own, interior world of the imagination through writing, and at the age of 15 produced his first horror story, the beast in the cave by 1914, he had submitted a series of articles to the united amateur press association and to local newspapers, ranging in content from astronomy and philosophy, to his early stories of the occult and the supernatural. also at this time, he began the epistolary communications which were to become one of the main pleasures of his life

e and dizziness, and for a long time three hours was my utmost limit for continuous work. added to my steady ills was an unaccustomed ocular trouble which prevented me from reading fine print a curious tugging of nerves and muscles which rather startled me during the weeks it persisted. amidst this gloom came the nightmare of nightmares the most realistic and horrible i have experienced since the age often whose stark hideousness and ghastly oppressiveness i could but feebly mirror in my written phantasy. as i was drawn into the abyss i emitted a resounding shriek. and the picture ceased. i was in great pain forehead pounding and ears ringing but i had only one automatic impulse to write, and preserve the atmosphere of unparalleled fright; and before i knew it i had pulled on the light and

the astral entity, aiwaz, who communicated the text known as the book of the law to aleister crowley in cairo, 1904, thus inaugurating the present aeon of horus. crowley describes aiwaz as, a tall dark man in his thirties, with the face of a savage king, and eyes veiled lest their gaze should destroy what they saw. according to grant, the cult of aiwaz can be traced to a period that inspired the age-long draconian tradition of egypt, which lingered on into the dark dynasties, the monuments of which were laid waste by opponents of the elder cult. it is interesting to note that lovecraft himself specifically linked the worship of nyarlathotep to pre-dynastic egypt, in the eponymously titled prose poem. the elemental aspect of nyarlathotep is aether, the communicating medium of interstellar

FREEMASON BLUEBOOK

out having been proposed at a previous meeting maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (4 of 76 [11/22/1999 11:51:54 am] of the lodge (except by dispensation from the grand master) in order that no one may be introduced without due inquiry relative to his character and qualifications. the application must be in writing over the signature of the applicant, and state his age, residence, that he has resided in the state one year and in the jurisdiction of the lodge the six months next preceding (except as elsewhere provided) and whether he has made application to and been rejected by any lodge, also give all the information called for in the questionnaire attached to and made a part of the application; and it is further required the application, questions and answe

5 of 76 [11/22/1999 11:51:55 am] a survey of nature, and the observation of her beautiful proportions, first determined man to imitate the divine plan, and study symmetry and order. this gave rise to societies, and birth to every useful art. the architect began to design, and the plans which he laid down, being improved by time and experience, have produced works which are ale admiration of every age. the lapse of time, the ruthless hand of ignorance, and the devastations of war, have laid waste and destroyed many valuable monuments of antiquity, on which the utmost exertions of human genius have been employed. even the temple of solomon, so spacious and magnificent, and constructed by so many celebrated artists, escaped not the unsparing ravages of barbarous force. freemasonry, notwithsta

sists of three steps; the pot of incense; the beehive; the book of constitutions guarded by the tyler's sword; the sword pointing to a naked heart; the all seeing eye; the anchor and ark; the fortyseventh problem of euclid; the hour glass; and the scythe. the three steps usually delineated on the master's carpet are emblematical of the three principal stages of human life, viz: youth, manhood and age, because in youth we are as entered apprentices; in manhood as fellow crafls, and in age as master masons. in youth, as entered apprentices, we ought industriously to occupy our minds in the attainment of useful knowledge; in manhood, as fellow crafts, we should apply that knowledge to the discharge ofourrespective duties to god, our neighbor, and ourselves; so that in age, as master masons, w

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

sts have always been much mystified by what is said concerning the philosopher's stone and the process of transmuting the base metals into gold. these claims have naturally given rise to a great deal of vague speculation. from time to time, students have asked for a direct statement from the writer concerning this subject of paramount importance, and as we are standing upon the threshold of a new age where this precious jewel with all its power will be evolved and possessed by a considerable number of people, we feel that it is important to divest the subject of all the mystery that surrounds it and speak in plain terms concerning the matter. then all who really wish to take the trouble involved, for it involves arduous labor, nothing worth having being ever gained without cost, may know h

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 a new hammer and a new word for use in the new age. according to the gospels we also find that jesus, the son of seth, immediately after his descent from golgotha entered the subterranean strata where he remained for some time in communion with the spirits who dwell there. thus the various strata of the earth from the circumference to the center form the path of initiation, both for the sons of seth and the sons of cain, and that is the reason

f levitation when they are in their soul bodies, and how to pass through the nine strata of the earth. it is said that jesus was the son of a carpenter, but the greek word is tekton, and means builder; arche is the greek name of primordial matter. it is also said that jesus was a carpenter (tekton) himself. it is true, he was a tekton, builder or mason, a son of god, the grand archetekton. at the age of thirty-three, when he had taken the three-times-three (9) degrees of mystic masonry, he descended to the center of the earth. so does every other tekton, mason or phree messen (child of light) as the egyptian called such, descend through the nine arch-like strata of the earth. we shall find at the time of the first advent of christ both hiram abiff, the son of cain, and solomon, the son of

on of love and cannot exist apart from that. universal friendship is therefore the magic word which will eventually level all distinctions, bring peace upon earth and good will among men. this is the great ideal which points the shortest way to the new heaven and the new earth, where the sons of cain and the sons of seth will eventually be united. part ix armageddon, the great war, and the coming age the chart printed in part v shows that there was an age when humanity lived in peace and happiness under the guardianship of a ruler who held the double office of king and priest, being both temporal and spiritual head of the double sexed human race. he is called melchisedec in the bible terminology, and it is said that he was king of salem, salem meaning peace. since then humanity has been di

apping of conditions which makes it possible for the majority by gradual adjustment to enter the new conditions, though the change may seem sudden to the individual when the preparatory work has been accomplished unconsciously. the metamorphosis of a frog from a denizen of the water to the airy element give an analogy of the past emergence of humanity from the continent of atlantis to the rainbow age of aryana. and the transformation of an earth worm to a butterfly soaring the skies is an apt illustration of the coming change from our present state and condition to those of the new galilee where the kingdom of christ will be established; and what the change in the human constitution and environment is to be, may be seen by examining the past conditions as outlined in the bible, which agree

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

3 oceanside, california, 92054, u.s.a. table of contents* part i: lucifer, the rebel angel* part ii: the masonic legend* part iii: the queen of sheba* part iv: casting the molten sea* part v: the mystery of melchisedec* part vi: spiritual alchemy* part vii: the philosopher's stone--what is it and how it is made* part viii: the path of initiation* part ix: armageddon, the great war, and the coming age part i lucifer, the rebel angel the rosicrucian fellowship aims to educate and construct, to be charitable even to those from whom we differ, and never to vent the venom of vituperation, spite, or malice even upon those who seem deliberately determined to mislead. we revere the catholic religion; it is as divine in its essence, as both were born to further the aspiration of the striving soul

of the lord he revered; but the soul of hiram was not satisfied. armed with the art of ages, he had constructed an incomparable masterpiece in architecture. but the design had not been his own; he had been merely the tool of an unseen architect, jehovah, working through an intermediary solomon. this rankled in his heart, for it was as necessary for him to originate as to breathe. in that ancient age when cain and abel first found themselves upon earth, abel contentedly cared for the flocks created like himself and his parents, adam and eve, by jehovah; but in cain, semi-divine progeny of the lucifer spirit, samael, and eve, the creature of jehovah, divine incentive to original effort burned; he tilled the field and made two blades of grass grow where one grew before; the creative instinct

s in these last days spoken unto us by his son whom he has appointed heir of all things, by whom also he made the worlds* no man taketh this honor unto himself but he that is called of god, as was aaron. so also christ glorified not himself to be made a high priest, but he that said unto him 'thou art my son, today have i begotten thee' as he saith also in another place, thou art a priest for the age after the order of melchisedec, who in the days of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared though he were a son, yet learned he obedience by the things he suffered; and being made perfect, he became author of eternal salvation unto all that obey him; called of god a hig

and not be called after the order of aaron* for it is evident that our lord sprang out of judah of which tribe moses spake nothing concerning the priesthood. and it is yet far more evident for that after the similitude of melchisedec there ariseth another priest who is made not after the law of carnal commandments but after the power of an endless life, for he testifies 'thou are a priest for the age, after the order of melchisedec* by so much was jesus made the surety of a better testament* because he continueth ever and has an age lasting priesthood* for the law maketh men high priests who have infirmities, but the word of god which was since the law, maketh the son who is consecrated for evermore. now of the things which we have spoken this is the sum; we have such a high priest who is

and the molten sea in plain language so that we may aid in the expressed purpose of the bible to enlighten all men, that all shall know from the least to the greatest what is the purpose of evolution, and thus give them a chance to align themselves with the trend of cosmic events. to understand the mystery of melchisedec we must revert to the earlier epochs of man's stay upon the earth during the age called the hyperborean epoch. the earth was then in an extremely heated condition. man in the making was then double sexed, male-female, like so many of our present plants, and he also resembled the plants in being inert and lacking in desire and aspirations. at that time man was the tractable ward of the divine hierarchs who guided him physically, these being darkly referred to in the bible a

FREEMASONS SATANISM AND SYMBOLISM

the sabbat, brother of the serpent, and the light-bearer [lucifer, because albert pike, the #1 freemason of all history, has just told us. one thing more to keep in mind. they have planned their debut of their anti-christ. he will be on the scene soon, you can bet on it. it's all part of their new world order. freemasonry is truly evil, it is deceptive, it is the work of the devil. listen to new age author, bill cooper, describe freemasonry. cooper was a member of demolay during his youth, and later, spent over 20 years in naval intelligence. he is most familiar with the organizations which are driving the world into the new world order and the appearance of its messiah, the biblical antichrist "i tell you now that freemasonry is one of the most wicked and terrible organizations upon this

rge h. steinmetz, the lost keys of freemasonry, richmond, virginia, macoy publishing and masonic supply company, 1923, p. 92] you have just witnessed a masonic author twist the words of god in exodus 3:14. how? he applied them to mankind. this blasphemy is an excellent example to show us why freemasonry has been so sensitive about any of its secrets ever becoming public knowledge. masons in every age knew that if the general public knew the satanic core that existed in the heart of freemasonry, the organization would either go into oblivion or would be arrested and put in jail. now you know why freemasonry insists that its initiates pledge that, if they divulge any of masonry's secrets, he would agree to having his throat slit and be disemboweled. if you think this blasphemy of saying that

g eye of horus (osiris. occultists know that both horus and osiris are alternate names for satan. there is one more proof from masonic authors, that satan is the one they worship. masonic authors tell us that they worship lucifer in yet another way. lynn perkins (a masonic author, states that "shamballa has a bearing on the ancient origins of freemasonry and upon its future in the coming aquarian age [masonry in the new age, p. 56] then, on pages 55-56, perkins says that today's mason has no idea that freemasonry comes from such an ancient, esoteric source. most masons today understand that the roots of their organization are in satanism. when perkins said that freemasonry had its origins in shamballa, he just identified masonry as satanic. alice bailey, with her demon master- master d.k

masons today understand that the roots of their organization are in satanism. when perkins said that freemasonry had its origins in shamballa, he just identified masonry as satanic. alice bailey, with her demon master- master d.k- writing through her, stated that "shamballa is the mythological place where the 'lord of the world, sanat kumara, or shiva, is supposed to live [discipleship in the new age lucis/lucifer publishing, 1955, 135-36. masonic author, perkins, has just admitted that freemasonry originated in the place where shiva (satan) lives. since the bib le clearly, boldly, and unequivocally states that satan's place is in hell, we can see that masonry has just admitted that she originated in hell. manly p. hall, 33rd degree mason, k.t, in his book, initiates of the flame boldly ad

symbol. listen "thus the monad[#1] and the duad[#2] were the phallus and kteis of the greeks, the lingam and yoni of the hindoos (sic. and the yang and yin of the chinese [george oliver, the historical landmarks and other evidences of freemasonry, new york, john w. leonard and company, 1855, p. 118] the yin and yang symbol is also used to represent bisexuality and homosexuality within today's new age movement. it is also used to depict divination [dr. c. burns, masonic and occult symbols illustrated, p. 19-22] do not be deceived: freemasonry depicts yin and yang a little differently than a traditional new age, or occultist, or satanist. they use the hexagram and the black and white tile floors; but, their belief in yin and yang is identical to the satanist mysteries. but, why should we be

FULL MOON RITUALS

one to stone, turning about the outward spiral of this place before disappearing into the wood "blessed be, uncle, and a thousand thank you's" deer calls out cheerfully as he inwardly kicks himself for having been so inattentive to the comings and goings about him. however, had the uncle desired interaction, he would have initiated it. and deer was overjoyed with the seeming air of permanence and age which now seemed to emanate from the stones about him. taking his leave of the standing stones- and more than certain that he would return to celebrate a moon with old friends here- deer makes his way toward the lake where he picks up the western loop of a trail which circles its girth before branching off toward the old castle. passing by the heart of the old grove, deer is certain that he se

deep bass from the heavy bronze spread from the sound board of the huge oak door and then reverberate through the depths of the great hall- and then he waits for the castle to answer "welcome child" he senses more than hears, before gently pushing the mighty door inward. ancient as this place is, the heavy door turns easily and silently upon its hinges. a sense of timelessness and yet of immense age washes over deer as he stands beneath the high lentil, momentarily swept away in memories of many moons spent within these walls. lowering his pack to the floor, deer retrieves from its depths a large beeswax globe of deepest crimson, which he sets upon the broad sill of the window that sidelights the ancient door, and lights the wick protruding from its crown. almost instantly, a specter of c

FULLER J F C SECRET WISDOM OF THE QABALAH

ned; having no port to put into, sooner or later she and her crew must sink beneath the waters and be lost for ever. when this doom encompasses mankind, as today it would seem to encompass it, man does not so secret wisdom of the qabalah page 7 much wring his hands in despair as drown his hopelessness in physical enjoyments. glet us eat and drink. for tomorrow we die h become the passwords of the age, and the more this obsession gains sway the less does wonder illumine his path, until the age enters its eclipse. love becomes lust, the noble ignoble, the beautiful hideous, the generous selfish, and all is lost in a scramble of greeds. it is in this dismal darkness that satan materializes and satanism becomes a cult. the symbols go on, potent and impotent; but now they are turned upside down

tables of the law cast upon the ground. all this may seem strange to us today, when everything is trumpeted abroad and sold for gold and there is no righteousness in the land; when love and lust, sorrow, tragedy, and excitement are sold for a penny in the newspapers, and when all that is sacred and vicious is broadcasted around for much less. the exploitation of the mysteries is the order of this age; there is no secrecy except that of exaggeration and untruthfulness. yet may not it be said: is not the progress of to-day due almost entirely to publicity? yes, that is undoubted; but what profits progress if the world is to be filled with discontent? freedom is a sublime mystery, but when this mystery is vulgarized it becomes anarchy. look around: everywhere we see turmoil, strife, jealousy

ubted; but what profits progress if the world is to be filled with discontent? freedom is a sublime mystery, but when this mystery is vulgarized it becomes anarchy. look around: everywhere we see turmoil, strife, jealousy, fear, and greed; satan brooding over the four corners of the world and the drums of war beating nearer and nearer. behind this turmoil crouches the machine, the baphomet of the age of iron. he should have been the servant of man, yet he has become his master. he should have mitigated the curse of eden and have transformed toil and labour into leisure and contentment. why has he failed to do so? because the mysteries of physical science, having slipped the leash of secrecy, have, like maenads, coursed madly about the world. once the searchers after the mysteries of nature

ich transcends the intelligence, yet it need not therefore be knowledge which is beyond the focus of the mind. the differential calculus is common knowledge to the mathematician, and yet it is transcendental to the majority of mankind. so also with practically all science; it is in itself the perquisite of the few whom we call the wise. today the fundamental difference between the science of this age and the science of past ages is that, whilst formerly the universe was looked upon as being full of symbols which, when read correctly, could lead us to the real being which they clothed, today the universe is considered to be reality itself, a tangible being, a something which exists separated from us and which we can probe with our physical senses and take apart and put together again as if

but my face shall not be seen. 37 which means that man, if he wills, can see god's lower manifestation- his visible universe- but that his invisible nature is cut off from him whilst in the flesh. since this fundamental law of equilibrium was first grasped, and it sinks back long before qabalistic days, nothing has been added to the essential knowledge of man; and the philosophy of the classical age, the magic of the medieval, and the science of the modern ages are founded upon it and have, in attempting to explain it, merely replaced one set of symbols by another. the zohar says: the holy one, blessed be he, found it necessary to create all these things in the world to ensure its permanence, so that there should be, as it were, a brain with many membranes encircling it. the whole world i

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

emale and male, is the result of the bias given to these separate lines of development during the earliest periods of sex-differentiation; and, as this division of labor was a necessary step in the evolutionary processes, the rate of progress depended largely on the subsequent adjustment of these two primary elements or forces. a comprehensive study of prehistoric records shows that in an earlier age of existence upon the earth, at a time when woman's influence was in the ascendancy over that of man, human energy was directed by the altruistic characters which originated in and have been transmitted through the female; but after the decline of woman's power, all human institutions, customs, forms, and habits of thought are seen to reflect the egoistic qualities acquired by the male. nowher

uman nature; and, as the forms and habits of thought connected with worship take a firmer hold on the mental constitution than do those belonging to any other department of human experience, religious conceptions should be subjected to frequent and careful examination in order to perceive, if possible, the extent to which we are holding on to ideas which are unsuited to existing conditions. in an age when every branch of inquiry is being subjected to reasonable criticism, it would seem that the origin and growth of religion should be investigated from beneath the surface, and that all the facts bearing upon it should be brought forward as a contribution to our fund of general information. as well might we hope to gain a complete knowledge of human history by studying only the present aspec

dicated by its religious conceptions, and if remnants of religious beliefs are everywhere present in the languages, traditions, and monuments of the past through a careful study of these subjects we may expect to gain a tolerably correct understanding not alone of the growth of the god-idea but of the stage of development reached by the nations which existed prior to the beginning of the historic age. we shall be enabled also to perceive whether or not the course of human development during the intervening ages has been continuous, or whether, for some cause hitherto unexplained, true progress throughout a portion of this time has been arrested, thus producing a backward movement, or degeneracy. if we would unravel the mysteries involved in present religious faiths, we should begin not by

jennings, phallicism. as the conception of a deity originated in sex, or in the creative agencies female and male which animate nature, we may reasonably expect to find, in the history of the development of the two sex-principles and in the notions entertained concerning them throughout past ages, a tolerably correct account of the growth of the god-idea. we shall perceive that during an earlier age of human existence, not only were the reproductive powers throughout nature, and especially in human beings and in animals, venerated as the creator, but we shall find also that the prevailing ideas relative to the importance of either sex in the office of reproduction decided the sex of this universal creative force. we shall observe also that the ideas of a god have always corresponded with

ed whereby the original and beautiful conceptions of the deity, and the worship inspired by the operations of nature, and especially the creative functions in human beings gradually became obscured by the grossest ideas and the vilest practices. the symbols which appear in connection with early religious rites and ceremonies, and under which are veiled the conceptions of a still earlier and purer age, when compared with subsequently developed notions relative to the same objects, indicate plainly the change which has been wrought in the original ideas relative to the creative functions, and furnish an index to the direction which human development, or growth, has taken. as the human race constructs its own gods, and as by the conceptions involved in the deities worshipped at any given time

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ine tynan called it; while algernon blackwood saw waite's flaming language of great beauty, yet true simplicity-c-as the work of 'an inspired, outspoken mystic, nothing more or less'.whichis how waite wanted them to be seen. he was, above all, a mystic and wished to beknownas such.thathis studies of the occult are remembered when his mystical writings are neglected is a tribute to the folly of an age that exalts the irrational,nota judgement upon their merits; for it is his analysis of mystical experience and his unique approach to the philosophy of mysticism that are his truelegacy.it would, however, be unrealistic to expect a swift recognition14a.e.waite, magicianofmanyparts_ofhis importance in the field of mysticism and onemustrest contentwiththe knowledge that his contribution to the h

es frederick's cousin) as chief justiceofthe united states of america.(otherconnectionswiththe law were sometimes less happy: in1680ajohnwaite wasajurorat the witchcraft trials in boston.)nordid the family sufferfrolp the stigmaofdissent, for unlike mostnewenglanders the waites were devoutepiscopalians."evidently there were other reasons for the lovells'disapproval-andnotbecause of a disparity in age, for although captain waite was younger than emma lovell(he was born on 8 march1824)it was by a matterofonlyeighteen months. it was, it seems,.notso much_-fromthenewworld17a disapproval 'of captain waite as ofemmaand her wayoflife. married or not,emmalovell remainedwithcaptainwaiteuntilhisdeath.my mother was with him in his voyages on many occasions and crossed the atlantic at least twelve tim

his first wife: a son, francis,whobecame a physician, andtwodaughters: eliza,whomarried amrgordon, and mary ann,whoemigrated to australia. by1820he had remarried and proceeded to add six more children to his household in sloanestreet.ofthe three sons of the second marriage george, the eldest 'is a name only, while the second, william, was described by waite as living 'quietly till about fifty of age; waite further recalled that he once, only once, had a meetingwithhis sister after her return fromamerica-albeiton neutral ground, in the garden of a public house near chalk farm road.thethird son, edward, had a more adventurous life in which emma was involved: he'haddrifted over to canada, where hemusthave wasted himself and his substance. before her american cruises, my mother was there for

went to america, leaving her to bring up three children alone. eventually he returned,butaunt julia refused to see him 'having formed other arrangements for herself and the little ones'(sly,p.18).perhaps her unlucky experienceofmarriage madehermore sympathetic towards her sister, for waite recalled occasionalvisits, more especially after1872when his mother moved to bayswaterand he had reached an age at which the fact that his cousins were all some years older than himself mattered little. frederick, the eldest of his cousins, waite described as 'worthless',buthe remembered thetwogirls, louie and elsie,withaffection. he maintained his withthemin later years,butwhenhe called on elsie, the youngersister,at her home in chiswick in1937he hadnotseen her for over twentyyears:he found her 'scarce

hostelofthelord in deal.itcame to nothing' p. 75).butwhatever his early dreams and anxieties, they were overshadowed by tragedy. in september 1874,twoweeks before her sixteenth birthday, his sisterfrederica-weakenedby scarletfever-diedfrom 'general debility'.hermothernever recovered fromtheloss, and waite himself wasmoreprofoundly affectedthanhisownaccount leads one to believe.at fifteen years of age my sister frederica died;an"d supposethatmy cousinfirthand myself alone saw her body interred at kensal green. she passed awaywithoutthe benefitofsacraments, in the hasteofgoing away.thesorry dream of being wasnowa more sorry nightmare, while as to mypoormotherthe hopeless days ofmourningwenton for years.iwasmuchtoo dead myself for any reality of grief;butthe dull, the vapid, the unprofitable

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

was also conveniently dead and so could not dispute the claims made upon his behalf. in contrast to levi, william wynn westcott was little known, save to his fellow rosicrucians of the s.r.i.a. and to the members of anna kingsford's hermetic society, amongst whom he was respected as an authority on alchemy, and on kabbalistic and hermetic philosophy. westcott was born in1848,orphaned at an early age,butreceived a good education and qualified as a medical practitioner in1871.he practised with his uncle at martock in somerset, where he was made a mason in1872;butby1880he had moved to london, taken up his various occult pursuits and joined the rosicrucian society.forthe next ten years he advanced steadily both in medicine and in hermeticism: in1881he became a deputy coroner, in1882secretary

the occult ideas of papus (gerard encausse) should have been acceptable to horton while those of mathers were not. later in his life he was involved with yet another obscure society and sought advice about it from a. e. waite; in the surviving correspondence the name does not appear although it is clear, from the context, that the society was of a highly mystical nature. horton died in1919at the age of55,reconciled to the catholic church but unreconciled either to yeats or to his golden dawn. yeats remained alive to horton's reproaches, writing of him in1925:'i remember the mystical painter horton, whose work had little of his personal charm and real strangeness, writing me these words,"imet your beloved in russell square, and she was weeping, bywhich he meant that he had seen a vision of

n mycompetence to promoteyou and i appointyou to thet=40ofthe second order of the g.d. in england, l'aube doree in france, die goldene dammerung in germany. youwill nowstart a newsociety(no.)3 and choose twolearned persons in order to makeup the first three masters and when you have appointed three more asso=60adepts you can then be independent. hermetic science is almost extinctin our own dayand age,we ourselves are very few here but we are very zealous and earnest and possess considerable strength. however, we are verycautious and do not entrust anyletters to96 thegoldendawnthe post so can send you few communications and can beoflittle assistance. please write to me again and kindly seal the letter you send addressed to me, enclosing it in an envelope which is addressed to the lodge of l

GILBERT THE MAGICAL MASON

and against the reality and thebonafidesof the doctrines of the order; which tracts were written and printed in germany and france alone, within a hundred years of the issue of the originalfamafraternitatis,or narrative of the establishment of the society of c.r. in estimating the relative importance of so voluminous a literature, we must remember that the era 1600-1700 was far different from the age in which we live.theprinting press, although available to the few and rich, was still a rarity, and the daily newspaper had not been thought of. certainly no book that has been printed within the last fifty years has created one tithe of the flutter, in the world of the learned, that was caused bythisthirty-three pagelatinpamphlet, published in germany in 1614.thereformation, we must remember

osophy or ethics, its promulgation certainly tended to widen men's intellectual conceptions, to show that the prevailing standards and forms of religion were not the only possible forms of high spiritual thought and aspiration, and that even the time-expired form255 ulae of egyptian culture were susceptible of a later development not wholly unsuitable, and not unworthy of the attention of a later age. why indeed should it not have been so, seeing that for 1500 years in europe the nations had reposed in a state of apathy without culture, had made almost no progress, and had been hide-bound by the fetters of a religious establishment which boasted itself upon its exclusiveness, its control of all that god gave or man could receive, and formulated and practisedchristian rosenkreuz15the dogma

and this was their abode, study and laboratory; from thence they issued forth intumon deeds of mercy and of healing, and of teaching, and of observation. from this first circle there were formed other circles in succession, the elders teaching the juniors, and so was the secret knowledge both*i.e. helena petrovna blavatskychristian rosenkreuz17preserved and extended. c.r. lived to a very advanced age, 106 years, and dying at last was buried, as had been arranged by him and the members of his inner circle, in a special vault within theirdomusor secret dwelling. some form of embalming was used, and the vault was decorated with grand and beautiful emblems, designs and implements. the magus was enclosed in a specially prepared tomb, and was laid to rest with his own special consecrated insigni

ments and attires; in his hand he held a parchment book, calledt,the which, nextuntothe bible, isourgreatest treasure, which ought to be deliveredtothe censure of the world. at the end of this book standeth this elogium, which then follows in latin -itmaybeshortly translated thus 'a seed sown in the breast of ihesus 'christian rose cross, sprung from a noble and famous german family.theman of his age for the most subtle imaginations and divine revelations, and one of unwearied labour in the search for heaven's mysteries and those alsoofhumanity; he was secretly admitted to a morethanregal or imperial gaza (or treasure house) during his journeys in arabia and africa; he instituted and became the custodian for posterity of these arts; he formed theminutummundum,which related the past, presen

ew scholar;w.j.44themagical masonhughan, the great masonic historian; william carpenter, editorofcalmet'sdictionaryofthe bible;and alphonse louis constant, better known as 'eliphaz levi, who gave fratres little and kenneth mackenzie much assistance, and was in return elected an honorary member of the metropolitan college in 1873.oursociety unfortunately lost frater little by death at a very early age. fraterh.c.levander, too, a professor at university college, london, was a learned member, and took great interest in the mystic lore of the society.thelatelordlytton, the author ofzanoniandthestrangestory,who was in 1871 grand patron ofoursociety, took very great interest in this form of philosophy, although he never reached the highest degree of knowledge; for public reasons he once made a d

GILBERT THE SORCERER AND HIS APPRENTICE

book, angels came down from heaven to learn its contents, but that he refused to admit them to the knowledge of sacred things entrusted to himself alone; that, after the fall, this book was taken back into heaven; that after many prayers and tears god restored it to adam; and that it passed from adam to seth.thebook being lost, and the mysteries contained in it almost forgotten, in the degenerate age preceding the flood, they were restored by special revelation to abraham who transmitted them to writinginthe book 'yetzirah; and that the revelation was renewed to moses, who received a traditionary and mystical as well as athekabbalah17written and preceptive law from god. accordingly the jews believe, that god gave to moses on mount sinai, not only the law,butalso the explication of that law

n, surprise..v.59. fiveofswords.mourning, sadness, affliction; r.ses trouble (same signification, whether reversed ornot),60.fourofswords.solitude, retreat, abandonment,soiw.ary, hermit; r. economy, precaution, regulation of'expend255 iture.61. threeofswords.a nun, separation, removal, rupture, quarrel; r. error, confusion, misrule, disorder.62. deuceofswords.friendship, valour, firmness, cour255 age; r. false friends, treachery, lies.63. aceofswords.triumph, fecundity, fertility, prosper255 ity;r.embarrassment, foolish and hopeless love, obstacle, hindrance.64. kingofpentacles.a dark man, victory, bravery, courage, success; r. an old and vicious man, a dangerous man, doubt, fear, peril, danger.65. queenofpentacles.a dark woman, a generous woman, liberality, greatness of soul, generosity;

es99between them. is this afairstatement''notquite our wayofputting it. still i cannot say it is wrong 'then would you say, practically, that a death on one plane is a birth on the other, and vice versa''ithas been so expressed, and it seems afairanalogy 'thenthe-soulthat entersintoa new-born baby was previously existingonwhat,ibelieve, you call the astral plane, and. when that baby comes til old age and-dies here, it will in fact bebornagain on the astral plane''itwill return to the astral plane. but it' won't be a baby there, the conditions are different 'sobeit,butat any rateitdies here, and.is born there, accordillgto the conditions of that plane. i need not say born as a baby''yes.!that. would be so 'and when itsappropriatetime comes it dies on. that plane and is born on this, accordi

vision was told me half a century ago, under the walls of dunvegan castle, in connection with the well-known and exquisite highland air 'mac crimmon's lament, by an old, old woman, who was the grand niece of the composer of the traditional words.thenarrator was marsaly macdonald, she had married a glasgow man, and had left skye for many long years, and when i saw her she had come back in her old age to see the isle of skye once more. and she told me how she had nursed her grand-auntinextreme age, till one lovely winter's day at sunset in january 1788, the old lady sat at the door of her cottage looking out over the western sea, and the second-sight was upon her, and she saw no longer the things of earth, and as nearly as i can reproduce them this was marsaly's account of how old shiela to

dem times. a witch, so most people think, was a poor woman, ugly and ill-favoured, solitary, probably soured and ill-tempered, possibly mad. how could sane people take her seriously enough to be afraid of her, above all to torture andbumher. we say 'gross ignorant superstition, and think we have accounted for the whole problem, forgetting that some of the acutest intellects in a very intellectual age- men moreover who were decidedly sceptical in their views- such as the scottish lord advocate mackenzie, to name only one example, gave much time and thought to the investigation of the subject, and declared their conviction that there was something genuine, and not mere madness in the pretensions of thewitches,ifwe will but for a moment lay aside prejudice, and look at the subject dispassiona

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

ense which sense is drawn out for all to see in swedenborg s expository works. and it was a fascination with those expository works that led to the first creation of a masonic rite of swedenborg. the first rite of swedenborg if any of the many 18th century manufacturers of rites and degrees deserves the title of creator of the swedenborgian rite it is dom antoine joseph pernety (1716 1796. at the age of fifty pernety left the benedictine order and settled at avignon where he redirected his alchemical enthusiasm into masonic channels and allegedly created a rite hermetique that reflected his interests. from 2[2] swedenborg s principal theological works are arcana coekstia, his commentary on the books of genesis and exodus, published at london between 1749 and 1756; and vera chrisriana relig

e famous chemist, john dalton. as with much else, this claim is unsupported and beswick s account leaves much to be desired: at this time i was also a pupil of dr. dalton, the celebrated author of the atomic theory, and i had the pleasure of introducing swedenborg s work on chemistry to his attention which he thought a singular but wonderful work. but he had then got to be too childish in his old age to say anything worth placing on record, excepting that he regretted he had not seen it years ago11[11. dalton died in 1844 and twenty years later it was impossible to prove or to disprove beswick s statement. that he had some scientific aptitude is certain, 10[10] e.g. the rev. d. g. goyder (1796 1878. after his ordination in the new church at bristol in 1822 he was appointed pastor of the ac

GILBERT R A THE MASONIC CAREER OF A

es and the holy royal arch would he be able to enter those higher degrees whose rites he so eagerly desired. to this end he sought the help of palmer-thomas, who 'offered high encouragement; and when the time came he prepared our way and was duly present as a guest when blackden and i were at length made masons at runymede lodge in the province of bucks'52[52. and so, on 19 september 1901, at the age of 43, waite was initiated in runymede lodge no. 2430 at wraysbury in buckinghamshire. waite and craft masonry 49[49] ibid, p. 165 50[50] ibid, p. 161 51[51] ibid, p. 161 52[52] ibid, p. 162 as a courtesy to runymede lodge both waite and blackden were raised, on 10 february 1902, in st. marylebone lodge no. 1305 and, as neither of them knew anyone in either lodge, it must be conjectured, in th

GLOBAL FREEMASONRY

scientific issues. his main focus has been the refutation of darwinism and materialism, two modern myths presented under a scientific guise. greatly appreciated all around the world, these works have been instrumental in helping many to return their faith in god, and, in many others, to gain a deeper insight into their faith. harun yahya's books appeal to all kinds of readers, regardless of their age, race, or nationality, for they focus on one objective: to broaden the readers perspective by encouraging them to think about a number of critical issues, such as the existence of god and his unity, and to display the decrepit foundations and perverted works of godless philosophies. global freemasonry in the name of god, most gracious, most merciful about the author the author, who writes unde

st of the earth, truths 1-2, the western world turns to god, the evolution deceit, precise answers to evolutionists, the blunders of evolutionists, confessions of evolutionists, the misconception of the evolution of the species, the qur'an denies darwinism, perished nations, for men of understanding, the prophet musa, the prophet yusuf, the prophet muhammad (saas, the prophet sulayman, the golden age, allah's artistry in colour, glory is everywhere, the importance of the evidences of creation, the truth of the life of this world, the nightmare of disbelief, knowing the truth, eternity has already begun, timelessness and the reality of fate, matter: another name for illusion, the little man in the tower, islam and the philosophy of karma, the dark magic of darwinism, the religion of darwini

3 i to the reader in all the books by the author, faith-related issues are explained in the light of qur'anic verses, and people are invited to learn god's words and to live by them. all the subjects that concern god's verses are explained in such a way as to leave no room for doubt or question marks in the reader's mind. the sincere, plain and fluent style employed ensures that everyone of every age and from every social group can easily understand the books. this effective and lucid narrative makes it possible to read them in a single sitting. even those who rigorously reject spirituality are influenced by the facts recounted in these books and cannot refute the truthfulness of their contents. this book and all the other works by harun yahya can be read individually or discussed in a gro

viduals, who are passionately atheistic and antireligious from the outset, to portray this prejudice as rational. however, the efforts of humanists to describe faith in god and monotheistic religions as groundless and outmoded creeds is actually not a new undertaking; it is the emulation of a claim that has been made for thousands of years by those who reject god. in the qur'an, god explains this age-old argument propounded by the unbelievers: global freemasonry your god is one god. as for those who do not believe in the hereafter, their hearts are in denial and they are puffed up with pride. there is no doubt that god knows what they keep secret and what they make public. he does not love people puffed up with pride. when they are asked "what has your lord sent down" they say "myths and l

eep secret and what they make public. he does not love people puffed up with pride. when they are asked "what has your lord sent down" they say "myths and legends of previous peoples (qur'an, 16: 22-24) this verse reveals that the real reason of the unbelievers' rejection of religion is the arrogance hidden in their hearts. the philosophy called humanism is merely the outward manner by which this age rejects god. in other words, humanism is not a new way of thinking, as those who es- humanism revisited contrary to the promises of humanist philosophy, atheism have brought only war, conflict, cruelty and suffering to the world. pouse it claim; it is an age-old, antiquated world-view common to those who reject god out of arrogance. when we look at the progress of humanism in european history

GNOSTIC CATECHISM

es and the holy royal arch would he be able to enter those higher degrees whose rites he so eagerly desired. to this end he sought the help of palmer-thomas, who 'offered high encouragement; and when the time came he prepared our way and was duly present as a guest when blackden and i were at length made masons at runymede lodge in the province of bucks'52[52. and so, on 19 september 1901, at the age of 43, waite was initiated in runymede lodge no. 2430 at wraysbury in buckinghamshire. waite and craft masonry 49[49] ibid, p. 165 50[50] ibid, p. 161 51[51] ibid, p. 161 52[52] ibid, p. 162 as a courtesy to runymede lodge both waite and blackden were raised, on 10 february 1902, in st. marylebone lodge no. 1305 and, as neither of them knew anyone in either lodge, it must be conjectured, in th

GNOSTIC HANDBOOK

ts of this perennial philosophy are found within the various traditions, belief systems and faiths. these faiths rather than being the primary sources of wisdom within themselves are actually remnants of one earlier, and more pristine school of knowledge. as time progressed the higher kingdoms saw the loss of gnosis and therefore chose to restore the structure of the mysteries. when jesus came of age within the essenes he purified the structure of the mystery traditions and re-instated the original gnostic faith. hence, the gnosticism of jesus is not superior to other gnostic traditions, but is a refinement or adaptation of an age-long tradition. indeed, the gnosticism of jesus brought together egyptian, greek and mystery cult traditions (such as those of eleusis and mithra) into one coher

and adaptations of the truth which exists unsullied in the world of ideals. rather than truth having evolved and developed, as some would tell us, truth has dissipated as time has moved away from the first point of creation. accordingly, like a stone thrown in a pool, we see the ripples through time but do not comprehend the first event. as we have moved further and further away from the "golden age" the ripples have become more and more distorted until now, in the age of the wolf they have dissipated into the pool of illusions. religions, ideologies and movements are hence exoteric. exoteric- of philosophical doctrines, treatises, modes of speech, etc: designed for or suitable to the generality of disciples; communicated to outsiders, intelligible to the public. hence of disciples, etc

lity of disciples; communicated to outsiders, intelligible to the public. hence of disciples, etc. belonging to the outer circle; not admitted to the esoteric teaching. oxford english dictionary esotericism (the inner teachings) are elusive and hard to find, they have been passed from "mouth to ear" through brotherhoods, sects and orders. they do not evolve, while their appearance may change from age to age, they exist as memories and reflections, transmissions from the golden age (the equivalent in time to the world of ideals) through history. while esotericism can take any form from hindu to buddhist, christian to islamic, it is at the core, distinct from each. it is trans-temporal and yet being in time takes the appearance of the country, tradition or the gnostic handbook page 11 epoch

platonic archetypes (3rd c, the world as emanated by psyche (4th c, while the underworld is hidden within nature which has its own consciousness (physis. this dualism between the spiritual and physical we will return to later, the two aspects of the world soul are one of the most important misunderstood aspects of gnosticism. theosophical and modern maps the theosophical map is found in many new age and spiritual books. most of these have adapted and distorted the model and not really come to grips with the full depth of the vision held by mme. blavatsky and others such as steiner, alice bailey and max heindel. this map was developed by madam blavatsky and from the theosophical movement migrated into a range of cosmologies, it is found adapted in systems ranging from max heindel's rosicru

logos and cannot work without. it is hence suggested in esoteric gnostic literature that it was the combined power of jesus and mary madgadene who transmitted the mysteries, not jesus alone. the sophia tradition has survived hidden under the veil of christian piety, it is still found in the cult of the virgin mary and is most powerful in the russian orthodox traditions. it is a tradition of great age and some beauty that personifies the power of the holy spirit as distinctly female. for example, in proverbs particularly we have sophia wandering the street begging men to love her. while in the following quotes we may even begin to think that sophia or wisdom is separate, yet in reality, sophia is a facet of the lord of wisdom himself. wisdom crieth without; she uttereth her voice in the str

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

istory into seven, eight, even thirty or forty periods depending on what perspective of history is taken. for our purposes it is interesting to compare the traditional evolutionary or technological model of history with the yuga system of the early veda s the early vedic system divided history into four ages or yugas. the system itself is in some sense gnostic, as it positions the most cultivated age of man as the first, and the most brutal as the last. the sanskrit names for the four ages are krita or satya yuga, treta yuga, dvapara yuga and kali yuga. these can also be correlated to the greek tradition of dividing history into ages of gold, silver, bronze and iron. the krita yuga is the golden age, the age of spirit and from there onwards things get successively worse until the kali age

red in the light of the alpha event, some interesting things come to our attention. gnostic theurgy page 19 if we decided to draw a chart using the vertical bar to represents degrees of matter and spirit, matter in the lower corner, spirit in the higher, and we use the horizontal bar to represent the flow of time, the conflict between matter and spirit becomes obvious (see fig 3) while the golden age of spirit was occurring in the higher worlds, matter was only just beginning to bubble and burst in the amoebic stew. as matter evolved further and further, spirit in inverse proportion has had less and less influence. as we reach towards the end of our hypothetical timeline (the omega point, matter has reached it highest pinnacle, while spirit is at its lowest ebb. if you doubt the validity o

nd negative energies. in addition to the solar vortex, there are other sources of energy which emanate into our system, however as we wish to keep the model simple, and since their effect is not significant at this point, we will ignore them for the moment. to say the earth is a living system is not unusual. whether we contemplate the old occult concept that the earth has a soul or the modern new age theology of gaia, we can readily appreciate that the earth is a complex living system. in esoteric terminology, the earth is a logos and forms the matrix which receives and relays energies from the solar sphere. since these energies are both of a positive and negative nature, so too is mother earth. the gnostic tradition maintains that the essential earth logos is a light force (even in some t

bout reincarnation at first this may all seem very heartening, however, if we examine the subject closer we find that the gnostic view of reincarnation has little in common with the version of reincarnations commonly found in the various faiths. it probably would be correct to say that all they have in common is that something reincarnates. in the systems of pop reincarnation (so prevalent in new age circles today) reincarnation is seen as some sort of evolutionary process whereby human beings slowly get better and better over long periods of time and many lives. pop reincarnation also seems to suggest that all of humanity will achieve the final goal, even if it takes some individuals much longer than others. the gnostic view of reincarnation is totally at variance with this. for the gnost

ter intensity, a constant re-occurrence of experience until either one awakens- or the cycle ends (eternity in this sense is the existence of time and space, the timeline we spoke of earlier, it is not forever, simply for as long as time and space exists. if our lives are eternally repeating then how can we break the cycle? how can we escape the inevitable cessation of existence at the end of the age? gnostic theurgy page 57 here is the key to solving the riddle of the wave and the particle dilemma. the alpha event (or in more gnostic terms, the fall of man) has caused the wave of creation to be brought into action. we are carried along with it and naturally head towards destruction. only by breaking away from this wave can a real self be created. only by forcing a particle or point outsid

GOETIA LUCIFERIAN

ngdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! tools of art the circle the circle is an old boundary which was used back from the eldest days of magical practice, specifically the sumerian word zisurru, which is the circle drawn in flour. the flour itself is known as qemu, such aspects of primal sorcery have survived to the present age in various cultures, in voudon practices and even thelemic magick, sabbatic and luciferian witchcraft. the flour circle is not by any means a must, one may create an ourabouris levianthanic boundary which is symbolic of the self encircled, that fascination and self-enchantment leads to the gates of the infernal and celestial peaks of magick light, the awakening of ones will and divinity. the c

GOLDEN DAWN RITUALS ENOCHALL

h tablet. hli: cacodemon of water angle of earth tablet. hlia: subservient angel of water angle of earth tablet. hmagl: kerubic name of earth angle of water tablet. hnlrx: kerubic name of fire angle of water tablet. hnr: cacodemon of air angle of earth tablet. hoath: the true worshipper. holado: groan. holdo: groaned/ groaned aloud. holq: measure (v. hom: liveth. hometohe: homtoh, triumph. homil: age/ ages/ the true ages. homin: age. homtoh: triumph (v. hononol: angelic king ruling in the west. horlwn: name of sol perimeter. hoxmarch: fear (n. hpb: cacodemon of water angle of fire tablet. hra: cacodemon of water angle of fire tablet. hrap: kerubic angel of water angle of earth tablet. hrbn: subservient angel of water angle of air tablet. hri: cacodemon of air angle of earth tablet. hroan:

GOLDEN DAWN RITUALS T

en the mysteries of your creation. zorge lap zirdo noco mad 18 be friendly unto me! for i am the servant of the same your god, hoath iaida. the true worshipper of the highest. m of l the fourteenth key noromi baghie pashs oiad ds trint mirc ol 0 you sons of fury, the children of the just, which sit upon 24 thil dods tol hami caosgi homin dr brin oroch seats, vexing all creatures of the earth with age, which have under you quar micma bialo iad isro tox ds i 1636. behold the voice of god! the promise of him who is vmd aai baltim zacar od zamran called amongst you fury or extreme justice. move and show yourselves odo cicle qaa zorge 19 open the mysteries of your creation. be friendly unto me. lap zirdo noco mad for i am the servant of the same your god, hoath iaida. the true worshipper of the

GOLDEN DAWN RITUALS T3

en the mysteries of your creation. zorge lap zirdo noco mad be friendly unto me! for i am the servant of the same your god, hoath iaida. the true worshipper of the highest. 18 m of l the fourteenth key noromi baghie pashs oiad ds trint mirc ol 0 you sons of fury, the children of the just, which sit upon 24 thil dods tol hami caosgi homin dr brin oroch seats, vexing all creatures of the earth with age, which have under you quar micma bialo iad isro tox ds i 1636. behold the voice of god! the promise of him who is vmd aai baltim zacar od zamran called amongst you fury or extreme justice. move and show yourselves odo cicle qaa zorge open the mysteries of your creation. be friendly unto me. lap zirdo noco mad for i am the servant of the same your god, hoath iaida. 19 the true worshipper of the

GOLDEN DAWN RITUALS ZAM13

endless grade. if amoun wishes to come after me, he must deny his very self, take up his cross and follow in my steps. whosoever loves his life will lose it, but whosoever loses his life for my sake, will preserve it. what profit does a man show in his gaining the world and destroying himself in the process? what can a man offer in exchange for his life, for if anyone in this fateless and corrupt age is ashamed of me, the son of man will be ashamed of him when he comes with the holy angels in his glory" 6 third adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" second adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" chief adept "i renounce my bir

GOLDEN DAWN RITUALS ZAM17

justly we may boast of the happy time wherein there is not only discovered unto us the half part of the world, which was hitherto unknown and hidden, but he hath also made manifest unto us many wonderful and never-heretofore seen works and creatures of nature, and, moreover, hath raised men, indued with great wisdom, which might partly renew and reduce all arts (in this our spotted and imperfect age) to perfection, so that man might thereby understand his own nobleness and worth, and why he is called microcosmus, and how far his knowledge extendeth in nature. although the rude world herewith will be but little pleased, but rather smile and scoff thereat; also the pride and covetousness of the learned is so great, it will not suffer them to agree together; but were they united, they might

thereby understand his own nobleness and worth, and why he is called microcosmus, and how far his knowledge extendeth in nature. although the rude world herewith will be but little pleased, but rather smile and scoff thereat; also the pride and covetousness of the learned is so great, it will not suffer them to agree together; but were they united, they might out of all those things which in our age god doth so richly bestow on us, collect librum naturae, or, a perfect method of all arts. but such is their opposition that they still keep, and are loath to leave, the old course, esteeming porphyry, aristotle, and galen, yea, and that which hath but a mere show of learning, more than the clear and manifested light and truth. those, if they were now living, with much joy would leave their er

aft, doth show himself in hindering every good purpose by his instruments and contentious, wavering people. to such an intention of a general reformation, the most godly and highly illuminated father, our brother, c.r.c, a german, the chief and original of our fraternity, hath much and long time laboured, who, by reason of his poverty (although descended of noble parents, in the fifth year of his age was placed in a cloister, where he had learned indifferently the greek and latin tongues, and (upon his own earnest desire and request, being yet in his growing years, was associated to a brother, p.a.l, who had determined to go to the holy land. although this brother died in cyprus, and so never came to jerusalem, yet our brother c.r.c. did not return, but shipped himself over, and went to da

damcar in arabia, and beheld the great wonders they wrought, and how nature was discovered unto them. hereby was that high and noble spirit of brother c.r.c. so stirred up, that jerusalem was not so much now in his mind as damcar; also he could not bridle his desires any longer, but made a bargain with the arabians that they should carry him for a certain sum of money to damcar. he was but of the age of sixteen years when he came thither, yet of strong dutch constitution. there the wise men received him not as a stranger (as he himself witnesseth, but as one whom they had long expected; they called him by his name, and showed him other secrets out of his cloister, whereat he could not but mightily wonder. he learned there better the arabian tongue, so that the year following he translated

rmans except i.a, so in all they were eight in number, all bachelors and of vowed virginity, by whom was collected a book or volume of all that which man can desire, wish, or hope for. although we do now freely confess that the world is much amended within an hundred years, yet we are assured that our axiomata shall immovably remain unto the world's end, and also the world in her highest and last age shall not attain to see anything else; for our rota takes her beginning from that day when god spake fiat and shall end when he shall speak pereat; yet god's clock striketh every minute, where ours scarce striketh perfect hours. we also steadfastly believe, that if our brethren and fathers had lived in this our present and clear light, they would more roughly have handled the pope, mahomet, sc

GOLDEN DAWN RITUALS ZAM19

new disease, nature discovereth a remedy against the same, so amidst so many infirmities 3 of philosophy there do appear the right means, and unto our fatherland sufficiently offered, whereby she may become sound again, and new or renovated may appear to a renovated world. no other philosophy have we than that which is the head of all the faculties, sciences and arts, the which (if we behold our age) containeth much of theology and medicine, but little of jurisprudence; which searcheth heaven and earth with exquisite analysis, or to speak briefly thereof, which doth sufficiently manifest the microcosmic man, whereof if some of the more orderly in the number of the learned shall respond to our fraternal invitation, they shall find among us far other and greater wonders than those they here

ise of our challenge may be taken from you, to shew plainly that such secrets are not lightly esteemed by us, and not to spread an opinion abroad among the vulgar that the story concerning them is a foolish thing. for it is not absurd to suppose many are overwhelmed with the conflict of thought which is occasioned by our unhoped graciousness, unto whom (as yet) be unknown the wonders of the sixth age, or who, by reason of the course of the world, esteem the things to come like unto the present, and, hindered by the obstacles of their age, live no other wise in the world than as men blind, who, in the light of noon, discern nothing only by feeling. chapter iv now concerning the first part, we hold that the meditations of our christian father on all subjects which from the creation of the wo

ttain at once all our mighty secrets. they must proceed step by step from the smaller to the greater, and must not be retarded by difficulties. wherefore should we not freely acquiesce in the only truth than seek through so many windings and labyrinths, if only it had pleased god to lighten unto us the sixth candelabrum? were it not sufficient for us to fear neither hunger, poverty, diseases, nor age? were it not an excellent thing to live always so as if you had lived from the beginning of the world, and should still live to the end thereof? so to live in one place 4 that neither the people which dwell beyond the ganges could hide anything, nor those which live in peru might be able to keep secret their counsels from thee? so to reading one only book as to discern, understand, and remembe

ce and with no prevarications of meaning, when, namely, those things of which a few now whisper and darken with enigmas, shall openly fill the earth, even as after many secret chaffings of pious people against the people's tyranny, and after timid reproof, he with great violence and by a great onset was cast down from his seat and abundantly trodden under foot, whose final fall is reserved for an age when he shall be torn to pieces with nails, and a final groan shall end his ass's braying, the which, as we know, is already manifest to many learned men in germany, as their tokens and secret congratulations bear witness. 5 chapter vi we could here relate and declare what all the time from the year 1378 (when our christian father was born) till now hath happened, what alterations in the world

wisest men, seeing on the one part they were hindered by the reputation of philosophers and on the other by the facts of experience, which if (as we trust) it can be once removed, and instead thereof a single and self-same rule be instituted, then there will indeed remain thanks unto them which have taken pains therein, but the sum of so great a work shall be attributed to the blessedness of our age. as we now confess that many high intelligence by their writings will be a great furtherance unto this reformation which is to come, so do we by no means arrogate to ourselves this glory, as if such a work were only imposed on us, but we testify with our savior christ, that sooner shall the stones rise up and offer their service, then there shall be any want of executors of god's counsel. 6 ch

GOLDEN DAWN RITUALS ZAM3

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, therefore, take due caution to let every effort under heaven and earth be made to keep the trust of this sacred vigil. it is but a handful of people at any age or time in history who deeply understand the profound necessity of returning the light from whence it came. for it is well known by those who study the esoteric fabric of life that light travels in a circuit. to return the light is to receive the light. in the words of jesus "what you have done for the least of them you have done for me" healing is a sacred responsibility and blessing that has

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

n 1958, international geophysical year, by survey teams from several different nations. graham hancock fingerprints of the gods 24 settled by men when it was largely if not entirely non-glacial. it goes without saying that this implies a very great antiquity [indeed] the oronteus finaeus map takes the civilization of the original map-makers back to a time contemporary with the end of the last ice age in the northern hemisphere. 5 the oronteus finaeus map, showing antarctica with ice-free coasts, mountains and rivers. ross sea further evidence in support of this view arises from the manner in which the ross sea was shown by oronteus finaeus. where today great glaciers like the beardmore and the scott disgorge themselves into the sea, the 1531 map shows estuaries, broad inlets and indication

ic ocean to the east of the south american coast where no such island now exists. is it pure coincidence that this imaginary island turns out to be located right over the sub-oceanic mid-atlantic ridge just north of the equator and 700 miles east of the coast of brazil, where the tiny rocks of sts. peter and paul now jut above the waves?22 or was the relevant source map drawn deep in the last ice age, when sea levels were far lower than they are today and a large island could indeed have been exposed at this spot? sea levels and ice ages other sixteenth-century maps also look as though they could have been based on accurate world surveys conducted during the last ice age. one was compiled by the turk hadji ahmed in 1559, a cartographer, as hapgood puts it, who must have had access to some

st extraordinary source maps.23 the strangest and most immediately striking feature of hadji ahmed s compilation is that it shows quite plainly a strip of territory, almost 1000 miles wide, connecting alaska and siberia. such a land-bridge, as geologists refer to it, did once exist (where the bering strait is now) but was submerged beneath the waves by rising sea levels at the end of the last ice age.24 the rising sea levels were caused by the tumultuous melting of the icecap which was rapidly retreating everywhere in the northern hemisphere by around 10,000 bc.25 it is therefore interesting that at least one ancient map appears to show southern sweden covered with remnant glaciers of the kind that must indeed have been prevalent then in these latitudes. the remnant glaciers are on claudiu

zara s source map was made, the discrepancy can be simply explained: the missing islands 26 ibid, p. 159. 27 see luciano canfora, the vanished library, hutchinson radius, london, 1989 28 maps, p. 159. 29 ibid, p. 164. 30 ibid, p. 171 31 ibid, pp. 171-2. 32 ibid. 33 ibid, pp. 176-7. graham hancock fingerprints of the gods 34 must have been submerged by rising sea levels at the end of the last ice age. once again we seem to be looking at the fingerprints of a vanished civilization one capable of drawing impressively accurate maps of widely separated parts of the earth. what kind of technology, and what state of science and culture, would have been required to do a job like that? graham hancock fingerprints of the gods 35 chapter 3 fingerprints of a lost science we saw that the mercator worl

e visible for ever, these strange and lonely flatlands could look like the answer to your prayers. experts have pronounced upon the antiquity of nazca, basing their opinions on fragments of pottery found embedded in the lines and on radiocarbon results from various organic remains unearthed here. the dates conjectured range between 350 bc and ad 600.2 realistically, they tell us nothing about the age of the lines themselves, which are inherently as undatable as the stones cleared to make them. all we can say for sure is that the most recent are at least 1400 years old, but it is theoretically possible that they could be far more ancient than that for the simple reason that the artefacts from which such dates are derived could have been brought to nazca by later peoples. 2 pathways to the g

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

as for his claims. but his story, first unsuccessfully submitted as a science fiction novel, has strong archetypal and mythic qualities that have repeatedly proven their psychological power. said to have been seen immediately after his sudden death as a reborn space being with the name yamski. adamski is buried at arlington national cemetary. his close early association with the initiate and new age guru george hunt williamson plays a key role in the saga of the cipher of the ufonauts. he died april 22, 1965. secret cipher of the ufonauts 7 aiwass, or aiwaz, the pr terhuman intelligence who appeared to aleister crowley in cairo in april 1904, dictating to him the book of the law, or liber al vel legis. although primarily associated with the law of the new aeon or age of aquarius, the book

lack by talking about aliens in communication with the government a generation before other ufologists were even willing to consider the idea. secret cipher of the ufonauts 17 tassel, george van, early physical contactee and founder of the first ufo conclave, the long-defunct giant rock conventions. van tassel also engaged in psychic communications and was closely associated with the earliest new age groupings, which, to some extent, started at giant rock. of particular interest is that, beginning in 1952, van tassel was in communication with a being calling itself ashtar the name of a medieval demon said, in the old magical texts, to have relocated to america. ashtar has shown up in many subsequent cases. williamson, george hunt( ric, claimed a doctorate in anthropology and was a one-time

ferated. literature abounded with stories of spies and revolutionists, real and imagined. a. conan doyle devoted the sherlock holmes story, the adventure of the dancing men, to explaining the rudiments of cipher analysis, a feature of many fictional works of the period. the 1890s marked the beginning period, or revival, of many trends, organizations and tendencies that profoundly affected the new age movement of the next 100 years. in germany, dr. kellner and dr. reuss began organizing the ordo templi orientis (oto. in england, victorian occultism reached its peak in the hermetic order of the golden dawn. in the southeastern united states, the hermetic brotherhood of light established its new headquarters. shortly thereafter, strange airships began appearing across america. their even stra

could mine in a lifetime of creative effort. the number of cipher stars is almost as large as the number of stars in the sky. our inability to number, or name let alone understand them all should no more stand in our way than astronomers allow the great variety and number of stars, comets, planets and black holes in the heavens to prevent the investigation of an asteroid or, for that matter, the age of the universe. if we confine ourselves to the single original cipher (see illustration, we discover that a=1, l=2, w=3, etc. once you understand this, it becomes easy to see that the most basic function is to reduce a given interesting word or name or phrase to its numerical value. what constitutes an interesting word or phrase? the answer to that question depends upon one s line of research

ething significant with no preconceptions whatsoever, where ufonaut personal and place names are concerned, there are virtually always case-specific correlations on the very first attempt. as the book of the law was itself dictated by a pr terhuman intelligence calling itself aiwass who resembles modern descriptions of the men in black, and gives a cipher in what purports to be the law of the new age, it seems reasonable to use this text as a reference for cipher values. crowley, be it noted, tended to consider aiwass an initiate of the third order early on, a physical person who he caught out of the corner of his eye more than once during the three dictation sessions and of whom he gave a fairly detailed physical description. he seemed to be a tall, dark man in his thirties, well-knit, ac

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

. their numbers are as the beginnings, the ends, and the contents of time. therefore come and obey the purpose of your creation. visit us in peace and comfort. perfect us as receivers of yours myteries. why? because our lord and master is the all-one step 3. recite the 14th call as follows "o sons of fury, o children of the just one, who sits upon 24 seats, who vex all creatures of the earth with age, and who have 1636 servants under you, behold, the voice of god, the promise of him who is called among you, fury or extreme justice.move and show 136 yourselves! unveil the mysteries of your creation. be friendly to me, because i am a servant of this same god, a trae worshipper of the highest" step 4. vibrate the following names of power: ikzhikal (ee-keh-zod-hee-kal) laidrom (elahee- dar-oh

me vessel in which to. visit the sun. the vrelp is obedient to divine law, not to human society. in fact, he is often considered a renegade or eccentric by society and has historically been feared and shunned through misunderstanding. he is portrayed as the evil wizard with a pointed hat and flowing beard who speaks in ambiguities and casts curses and evil spells on the townfolk at a whim. middle age literature has stereotyped him into either a witch or warlock depending on sex. because 2 5 8 259 he/she is always speaking against christianity, he/she is 'ipso facto' evil. the truth, as is often the case, is not what it seems on the surface. the vrelp is equivalent to an exempt adept( the adeptus exemptus of the golden dawn. as such he (or she as the case might be) has realized that right a

branch of alchemy- turning ignorance into wisdom, sickness into health, and mortality into longevity. it is symbolically called the philosopher's stone, the stone of the magician, and it works through a magical process of transmutation. it is not just a physical process but mental as well. the 'base metal' is the human body and mind, and the 'pure gold' is the body immunized against sickness and age with mind enl ightened to the true nature of things. within and around the human body is an aura, a subtle body of light with several gradations. the lowest of these is called the etheric body. the etheric body consists of an electromagnetic field. like any magnet, there is a north pole and a south pole. in the male body the north pole is in the region of the loins while the south pole is in t

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ico: london, 1975) provides an excellent historical analysis of this phenomenon. 2 at the close of the twentieth century, as well as of the millennium, we live under very different conditions than did the magicians of earlier times. science has greatly diminished the power of dogma to determine how we see the world, and psychology has emerged to fill the role once played by theurgy. we live in an age of religious tolerance, wherein christians may again begin to embrace the value of magic. indeed, christ the magus is the ideal of christian magicians. let the intolerant and the self-righteous remember that the religious leaders of his day accused christ himself of evil magic, of commanding demons by the power of the prince of demons. hierarchies of demons an important obstacle to overcome in

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

hen names and chax peeface. racfcers miglit the most innocently have found a place, albrecht of halberstadt's translation of the metamorphoses, is lost to us in its original form; when rudolf in his barlaam from a christian point of view refutes the grecian gods after the fashion of chrothilde (see p. 107, he sticks too closely to his text to let any native characteristics come into his head: the age was too entirely absoi-bed in its immediate present to feel the slightest inclination to look back into its own or other people's distant past. it is not till the 14th or 15th century that sundry writers begin to shew a propensity to this. gobelinus persona bestows a mite (p. 254; if bohmer would but soon give us an edition of the magdeburg schoppenchronick and the chronicon picturatum, both s

tions, for which we can only expect a very slow resolution into a higher unity. while there is every appearance of europe not having contained any aborigines, but received its population gradually from asia, yet the figures in our chronolosries do not reach back to the actual descent of all human speech from one original source; and the strata of our mountains bear witness to a higher prehistoric age, whose immeasurable breadth no inquirer can penetrate. then, over and above the original kinship necessarily underlying the facts taught by comparative philology, we must also assume in the history of european tongues some external, accidental and manifest interchanges of influence between them, which, powerful and resultful as they may have been, are to be carefully distinguished from that mo

me from id, our auge from oculus, our zehn from decem? at that rate wuotan might without more ado be traced back to jupiter, holda to diana, the alp to the genius, all german mythology to roman, and nothing be left us of our own but the bare soil that drank in the foreign doctrine, when two nations resemble each other in language, manners, and religion, such agreement is welcome in proof of their age. xxvlll peeface. and is not to be perverted to conclusions in favour of borrowing or influence which any peculiarity in them may suggest. but the stamp of authority will be given to research, when side by side with the string of consonances there also runs an inevitable string of divergences and transpositions. in our book of heroes the adventures of wolfdieterich and orendel have in their sev

onger. the angels were simply messengers; our mythology, like the greek and indian, means here an actual avatara of deity itself. another example, of smaller compass, but equally instructive as to the mingling of christian with heathen ideas, may be drawn from the old legend of fruoto. the blissful birth of the saviour, the new era beginning with him, were employed in drawing pictures of a golden age (p. 695. 793 n) and the state of happiness xliv peeface. and peace inseparable from it. the eoman augustus^ under whom christ was born, closed the temple of janus, and peace is supposed to have reigned all over the earth. now the norse tradition makes its mythic frosi likewise contemporary with augustus, frosi whose reign is marked by peace and blessedness, who made captive giantesses grind he

it is not till the reign of the third, who fastens a gold bracelet on the road, that the saviour is born (p. 95. but this myth of the mild king of peace must formerly have been known outside of scandinavia, namely, here in germany, and in britain too. for one thing, our chroniclers and poets, when they mention the saviour's birth, break out, like snorri and saxo, in praises of a peaceful augustan age; thus godfrey of viterbo p. 250: fit gladius vomer, fiunt de cuspide falces. mars siluit, pax emicuit, miles fuit auceps; nascentis christi tempore pax rediit. wernher's maria, p. 160: do wart ein chreftiger fride. then befel a mighty peace, diu swert versluogen die smide, smiths converted their s-^ords, bediu spieze und sper; both pikes and spears; d6 ne was dehein her then was there no army

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

rinder, laurin 2625, and waltyeburen 534. 2624. sigenot 97. walthunde, sigenot 13. 114. waldes diebe (thieves, 120. waldes tore (fool, waldes affe (ape, wolfd. 467. 991 (see p. 481-2 and suppl. proper names of giants point to stones and metals, as larnsaxa (ironstony, tarnhaus (ironskull; possibly our still surviving compound steinalt, old as stone (gramm. 2, 555, is to be ex plained by the great age of giants, approaching that of rocks and hills; gifur rata (gigantes pedes illidunt saxis) is what they say in the north. stones and rocks are weapons of the giant race; they use only stone clubs and stone shields, no swords. hrungni s weapon is called hei)i (hone; when it was flung in mid air and came in collision with thor s hammer, it broke, and a part fell on the ground; hence come all the

bed to giants or to the devil (conf. p. 85, note on devil s dikes: burg an berge, ho holmklibu, wrisilic giwerc is said in hel. 42, 5 of a castle on a rock (risonburg, n. bth. 173; a wrisberg, from which a low saxon family takes its name, stood near the village of petze. these are the enta geweorc of as. poetry (p. 524: f efne swa wide swd wcgas to lagon enta cergeweorc innan burgum, strode stein/age, andr. 2466. stapulas storme bedrifene, eald enta geweorc, 3 2986. our annolied 151 of semiramis: die alten babilonie stiphti si van cigelin den alten, die die gigandi branten/ of bricks that giants burnt. and karlmeinet 35: f we dise burg stichte? ein rise in den alten ziden. in 0. french poems it is either gaiant or paian (pagans) that build walls and towers, e.g. in gerars de viane 1745: le

ansformation into stone, as indeed they have sprung out of stone (p. 532-3. rosmer havmand (merman) springs or flies, as the graphic phrase is, into stone? then on the other side, the notion of the giant gets a good deal mixed up with that of the hero, usually his opposite. strong jack in our nursery- tales assumes quite the character of a giant; and even siegfried, pure hero as he is in the mid. age poems, yet partakes of giant nature when acting as a smith, like wielant, who is of giant extraction. moreover, both siegfried slightly, and strong jack more distinctly, acquire a tinge of that eulenspiegel or riibezahl humour (p. 486) which is so amusing in the finnish stories of kalewa, hisi, and especially soini (conf. kalewala, rune 19. this soini or kullervo bears the nickname of kalki (s

the names orgelmi/r, thru&gelmir, bergelmir. i derive gelmir from gialla (stridere, and connect it with the ohg. galm (stridor, sonitus. hvergelmir will therefore mean a roaring cauldron; and the same notion of uproar and din is likely to be present in the giants names, which would support the derivation of ymir from ymja, p. 532. the reading orgemlir would indeed accord with the notion of great age associated with the giant nature (p. 524, but would sever the link between giants and the cauldron of chaos. thus far the scandinavian theory: now to prove its general diffusion. though the word ginnungagap has no exact parallel in ohg. or as, it may for all that be the thing described in the follow ing verses of the wessobrunn prayer: dat gafregin ih mit firahim firiwizzo rneista (wisest men

r woe, they reveal to it some secret which they dare not confide to the world.1 what would otherwise appear childish is explained: they are forms and formulas left from the primitive fire-worship, and no longer understood. in the same way people complain and confess to mother earth, to a stone, a plant, an oak, or to the reed (morolt 1438. this personification of the oven hangs together with mid. age notions about orcus and hell as places of fire. conf. erebi fornax (walthar. 867, and what was said above, p. 256, on fornax. the luminous element permitted a feast to be prolonged into the night, and fires have always been a vehicle for testifying joy. when the worship had passed over into mere joy-fires, ignis jocunditatis, feux de joie, engl. bon-flres, these could, without any reference to

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

the lodge. in all convocations, ceremonies, lectures, council hearings, or discussions, she should have ritualistic precedence over all others, excepting the master, in any act of ceremony or rite "when colombe speaks, all shall be silent" says an old law of the temple; for from the mouth of a child comes wisdom, and from the bosom of conscience comes truth. colombes must be less than 14 years of age, when appointed to office, and not younger than 10 years of age. each must serve until 16 years of age, during which time she must retain her virtue (remaining unmarried. each is retired with honor on her 16th birthday, when a successor is installed with fitting ceremony. colombes are, in fact, symbolic of conscience during their term of office. they shall be installed and attend regular convo

k being done in the rosicrucian universities and colleges of other lands* see photographs of university on page 17 [56] interesting facts for our members to explain to inquirers about amorc the following facts are based upon an examination of 1,000 application blanks taken at random from our files. they are typical, therefore, of the entire membership. generalities males, 51; females, 49; average age of all members, thirtynine; average age of males, forty; average of females, thirty-eight. in regard to marriage, 59% are married. these figures show that the average member is a serious person with certain responsibilities and problems, and not an esthetic dreamer. social and political each member of the rosicrucian order must pledge allegiance to the flag of the respective country in which h

, in either case one would be correct in saying that atoms are classified in accordance with their inner nature. but what does modern science have to say that might correspond to the rosicrucian principle of vibration in relation to this "inner nature? rosicrucians have long contended that all matter is vibratory in nature. the famous einstein equation, e= mc2, is but a modern restatement of this age-old principle. when the einstein equation is applied to a particle of matter, a value representing the total energycontent of the particle is obtained. this quantity of energy, often referred to as a packet or quantum of electromagnetic radiation, is expressible in terms of vibration. when the total mass (weight) of atoms is converted to vibration in accordance with the einstein equation, all

therefore easy for us to recognize the proper formula for a molecule of steam as h2o. nevertheless, let us not lose sight of the principles which frater dalton applied in arriving at his formulas for it is these very principles that our modern scientists continue to use in arriving at their formulations. regardless of the errors that scientists of the future may find in our formulations, the same age-old principles will find their application in whatever formulations prove to be suitable in any time. ternary elements another form of elements is that composed of two atoms of one kind and one of another. the three atoms composing an element generally would not be of the same nature; they would repel each other according to the law of like repelling like. the molecule ozone, being composed of

, had many interests, and his challenging, inquisitive mind and progressive ideas involved family life at all times in a mixture of the serious, philosophical, religious, educational, and moral. when he joined the rosicrucian order, the rosicrucian principles he learned and lived struck a harmonious chord in the son and became for him the natural way to live, instilling in him even at so young an age a determination to work for the order when he grew [138] up, and to assist in the work of disseminating the rosicrucian teachings. the depression years made it difficult for mr. piepenbrink to further his education after high school, and so it was that he worked for two years in the laboratory of a chemical factory. the possibility of a college education seemed remote at that time. with the wa

HAMIL THE ROSICRUCIAN SEER

rprising that he did not, because the royal arch is a much more mystical order than the craft and, as such, would have had much more appeal to hockley. many areputoff taking office in the royal arch by its rather daunting and complicated ritual, but hockley, having been a member of the committee oftheemulation lodge of improvement, certainly had a facility for learning ritual. surprisingly, in an age when new and 'revived' masonic degrees and orders were proliferating, hockley remained aloof from them all; perhaps he was all too aware of the spuriousness of the claims of antiquity of origin put forward by many of them. more surprisingly, for a 'rosicrucian, he had no contact with the societas rosicruciana in anglia (sria) until six years after its formation, and then in a curious way.thesr

ystal and had to make use of whathetermed a 'speculatrix. he appears to have met with most success when using young girls, particularly one emma louisa leigh. he came into contact with her in the early 1850s in croydon where she lived with her father, edwin waveuleigh, a retired excise officer, at 195 cherry orchard lane! she was about thirteen years old when hockley metherand died in 1858 at the age of twenty.12itwas through her that hockley received the crowned angel'smagnum()jjus,metaphysicaland spiritualphilos()jjhy;or theamneaionwith andinfluenceouermaterialbodies-byspirits.hockley approached crystal or mirror scrying with an almost religious awe. indeed his experiments were to have a profound effect on his own religious beliefs, turning him from a unitarian to a trinitarian christian

he did not contribute more to them. surprisingly he published no books..theirwin letters infer that he was preparing a history of the grand stewards' lodge and definitely state that he was preparing for publication an edited version of the philosophical revelations of his principal spirit guide, the crowned angel of the seventh sphere. neither work appeared in print. in1864,at the relatively late age of fifty-six, he was initiated into freemasonry. this gave him an additional point of contact with irwin, to whom he had first been recommended by the everitts on spiritualist matters.theletters resulting from the introduction are the main source of information on hockley. they reveal him as a kindly man ever willing to share his knowledge and library and possessing the knowledge and kindness

r own collections. they also show that, despite his deep involvement in spiritualism and his knowledge of and belief in the occult, he maintained a healthy sense of proportion and perspective, as well as a sense of humour with regard to12therosicrucianseerfrom his evidence to the dialectical society(seepart 5) we learn that he began his experiments with the crystal and magic mirror in 1824 at the age of sixteen. he was also a practised astrologer and follower of mesmer's ideas on animal magnetism and its use for medical treatment. attracted to the general developing interest in spiritualism, he experimented with all its various manifestations but soon became convinced that scrying with the crystal or mirror was the only true form of spirit communication and the method least capable of bein

istration of his death and proving of hiswillhockleydoes not appear to haveofficiallyexisted. for details of his birth the onlysource traced is his own copy of sibley'suranoscopia1in which he entered his own birth details on anativitychart as 'nat. oct. 13th. ah.zo am 1808 lat. 5i32n. where he was born or what his parentage was has not been established.byhis ownadmission-he was educated up to the age of eight at captain webb's school at haxton. after that, his early life becomes somethingofamystery.from twosources!it appears that he worked for john denley the occult bookseller in catherine street, covent garden, but in whatcapacityis not certain. from a comment in a letter to the irwins his work may haveinvolvedcopyingoccult manuscripts for customers, and he mayeven have manufactured manus

HANDBOOK OF EGYPTIAN MYTHOLOGY

at the beginning of the old kingdom. ancient egyptian king lists gave particular prominence to a third dynasty ruler called netjerikhet, later known as djoser (zoser. his reign was regarded as the beginning of a new era. introduction 7 old kingdom (dynasties 3 6) and first intermediate period (dynasties 7 11: c. 2686 2055 bce in later times the egyptians looked back on the old kingdom as a golden age of stability and achievement. king djoser was remembered for thousands of years as the king for whom the first pyramid was built. this was the step pyramid at saqqara, one of the world s earliest great stone buildings. early dynastic kings had high-walled funerary enclosures in mud brick and separate tombs under great mounds. the two forms were put together at saqqara, so the mound had to beco

ities who will nurse and protect the child and its spirit-double, the ka. this royal birth scene may be based on mythical prototypes, but it predates all the known depictions of the birth of infant gods. greek myth has equivalent stories of zeus s disguising himself to seduce mortal women, but their focus is on very human emotions of lust and jealousy. the seductions by zeus are set in a mythical age of heroes, and the god s behavior may be criticized. in egypt, such stories were a solemn part of the myth of divine kingship and were told about living people. each egyptian king was the son of the supreme creator god amun-ra but also horus, the avenger of his father, osiris. some new kingdom rulers took a renewed interest in the holy city of abydos and the cult of osiris. ironically, the fin

ells often utilize egyptian deities in their traditional mythical roles for dubious purposes. so, for example, the myth of the rape of the goddess tefnut is invoked in a spell to separate a woman from her husband. the spells in greek are populated by figures borrowed from egyptian, greek, and roman myth and aramaic and jewish religion. egypt was a cosmopolitan country, and the roman period was an age of religious synthesis. this is also apparent in the greek texts known as the hermetica.108 like the book of thoth, hermetic texts were usually in the form of a dialogue between a disciple and a deity or a revered sage. the deity is most commonly hermes, the greek god identified with thoth. some hermetica feature isis or asclepius, the greek god of medicine identified with the deified egyptian

na: the afroasiatic roots of classical civilization, 2 vols (london, 1987 1991. these books have contributed to a new interest in ancient egyptian history and mythology among african american writers and artists. 116. some of these stories are reprinted in c. frayling, the face of tutankhamun (london and boston, 1992. 117. the fact that most of the excavators of tutankhamun s tomb survived to old age has proved no impediment to the curse legend. for a survey of mummy movies, see a. lant, the curse of the pharaoh, or how cinema contracted egyptomania, in october 59 (1992: 86 112. 56 handbook of egyptian mythology 57 2 mythical time lines the egyptians did not think of time as moving at the same rate for all classes of beings or in all parts of the cosmos. for the dead, an hour in the presen

be said, however, of most categories of being in the egyptian universe. even the creator was not always all-powerful or all-knowing. period of direct rule by the creator sun god summary: the creator sun god, usually identified as ra, ruled the earth for a long period. there was no separation between gods and people during this era. some deities defied the authority of the sun god when he began to age. the goddess isis plotted to make her unborn son the heir of ra. the eye of ra quarreled with her father but was persuaded to return to defend him. when humanity rebelled against his rule, ra sent his eye to destroy the evildoers and withdrew to live in the sky. 68 handbook of egyptian mythology most egyptian chronologies start with a mythical period when egypt and the rest of the world were r

HEAVEN HELL

hip. on the other hand, nebseni is made to say to the god of sekhet-hetep "let me be rewarded with thy fields, o hetep; but do thou according to thy will, o lord of the winds" this petition reveals a frame of mind which recognizes submissively the omnipotence of the god's will, and the words "do thou according to thy will" are no doubt the equivalent of those which men of all nations and in every age have prayed-"thy will be done" the descriptions of the pictures of sekhet-hetep given above make it evident that the views expressed in the papyrus of nebseni differ in some important details from those which we find in the papyrus of ani, but whether this difference is due to some general p. 53 click to view sekhet-hetepet, showing the sekhet-aaru, with the magical boat and flight of steps, t

HELENA BLAVATSKY NIGHTMARE TALES

shaming him in his own language. it was in belgrade that i learned for the first time this highlyinteresting fact in philology, namely, that spooks have a language of their own. the old lady, whom i willcall gospoja p, was generally attended by another personage destined to be the principal actress in ourtale of horror. it was a young gipsy girl from some part of roumania, about fourteen years of age. where shewas born, and who she was, she seemed to know as little as anyone else. i was told she had been brought oneday by a party of strolling gipsies, and left in the yard of the old lady, from which moment she became aninmate of the house. she was nicknamed "the sleeping girl" as she was said to be gifted with the faculty ofapparently dropping asleep wherever she stood, and speaking her dr

ustifies the remark made in hardly audible whisper by a grey-headed soldierto his neighbour "little mercy shall the holy prophetess receive at the hands of clovis" the captive, who stands between two burgundian warriors, facing the ex-prince of the salians, now king ofall the franks, is an old woman with silver-white dishevelled hair, hanging over her skeleton-like shoulders.in spite of her great age, her tall figure is erect; and the inspired black eyes look proudly and fearlessly intothe cruel face of the treacherous son of gilderich "aye, king" she says, in a loud, ringing voice "aye, thou art great and mighty now, but thy days arenumbered, and thou shalt reign but three summers longer. wicked thou wert born. perfidious thou art tothy friends and allies, robbing more than one of his law

bhut (shade) is present and is preventing them. undoubtedly the shraddais a superstition, but certainly not more so than novenas or masses for the dead. the king was thus bewailing, when his family priest inspired him with the idea of making a vow. if godshould send him two or more sons, he would promise god to sacrifice to him at a public ceremony the eldestborn when he should have attained the age of puberty. attracted by this promise of a burnt-offering of flesh- a savory odour very agreeable to the great gods--varuna accepted the promise of the king, and the happy ambarisha had a son, followed by several others.the eldest son, the heir to the throne for the time being, was called rohita (the red) and was surnameddevarata- which, literally translated, means god-given. devarata grew up

mbarisha had a son, followed by several others.the eldest son, the heir to the throne for the time being, was called rohita (the red) and was surnameddevarata- which, literally translated, means god-given. devarata grew up and soon became a veritableprince charming, but if we are to believe the legends he was as selfish and deceitful as he was beautiful. when the prince had attained the appointed age, the god speaking through the mouth of the same courtpriest, charged the king to keep his promise; but when each time ambarisha invented some excuse topostpone the hour of sacrifice, the god at last grew annoyed. being a jealous and angry god, he threatenedthe king with all his divine wrath. for a long time, neither commands nor threats produced the desired effect. as long as there were sacred

sted of the master, a rich oldbachelor and his brother, who was a widower and the father of two sons and three daughters. it was known that the proprietor, mr. izvertzoff, had adopted his brother's children, and, having formed anespecial attachment for his eldest nephew, nicolas, he made him the sole heir of his numerous estates. time rolled on. the uncle was getting old, the nephew was coming of age. days and years had passed inmonotonous serenity, when, on the hitherto clear horizon of the quiet family, appeared a cloud. on anunlucky day one of the nieces took it into her head to study the zither. the instrument being of purelyteutonic origin, and no teacher of it residing in the neighbourhood, the indulgent uncle sent to st. petersburgfor both. after diligent search only one professor c

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ical origin to establish one universal creed based on ethics. his life was so blameless and pure, his learning so profound and vast, that several church fathers were his secret disciples. clemens alexandrinus speaks very highly of him. plotinus, the "st. john" of ammonius, was also a man universally respected and esteemed, and of the most profound learning and integrity. when thirty-nine years of age he page 5 the key to theosophy- hp blavatsky.txt accompanied the roman emperor gordian and his army to the east, to be instructed by the sages of bactria and india. he had a school of philosophy in rome. porphyry, his disciple, whose real name was malek (a hellenized jew, collected all the writings of his master. porphyry was himself a great author, and gave an allegorical interpretation to so

e theosophical in the strictest sense, and pertain solely to man's knowledge of his own nature and the higher life of the soul. the present theosophical movement has sometimes been declared to be an page 12 the key to theosophy- hp blavatsky.txt attempt to convert christendom to buddhism, which means simply that the word heresy has lost its terrors and relinquished its power. individuals in every age have more or less clearly apprehended the theosophical doctrines and wrought them into the fabric of their lives. these doctrines belong exclusively to no religion, and are confined to no society or time. they are the birthright of every human soul. such a thing as orthodoxy must be wrought out by each individual according to his nature and his needs, and according to his varying experience. t

various reasons again, one of which is the hatred felt by men for "innovations" as they call them. selfishness is essentially conservative, and hates being disturbed. it prefers an easy-going, unexacting lie to the greatest truth, if the latter requires the sacrifice of one's smallest comfort. the power of mental inertia is great in anything that does not promise immediate benefit and reward. our age is preeminently unspiritual and matter of fact. moreover, there is the unfamiliar character of theosophic teachings; the highly abstruse nature of the doctrines, some of which contradict flatly many of the human vagaries cherished by sectarians, which have eaten into the very core of popular beliefs. if we add to this the personal efforts and great purity of life exacted of those who would bec

y and with an unbiased mind, that men can hope to arrive at the truth. it is especially by finding out and noting their various points of agreement that we may achieve this result. for no sooner do we arrive-either by study, or by being taught by someone who knows-at their inner meaning, than we find, almost in every case, that it expresses some great truth in nature. q. we have heard of a golden age that was, and what you describe would be a golden age to be realized at some future day. when shall it be? a. not before humanity, as a whole, feels the need of it. a maxim in the persian javidan khirad says: truth is of two kinds-one manifest and self-evident; the other demanding incessantly new demonstrations and proofs. it is only when this latter kind of truth becomes as universally obviou

in one sense it is a new being, in another it is not. during this life the skandhas are continually changing, while the man a.b. of forty is identical as regards personality with the youth a.b. of eighteen, yet by the continual page 39 the key to theosophy- hp blavatsky.txt waste and reparation of his body and change of mind and character, he is a different being. nevertheless, the man in his old age justly reaps the reward or suffering consequent upon his thoughts and actions at every previous stage of his life. so the new being of the rebirth, being the same individuality as before (but not the same personality, with but a changed form, or new aggregation of skandhas, justly reaps the consequences of his actions and thoughts in the previous existence. this is abstruse metaphysics, and pl

HINE P OVEN READY CHAOS

lot of scientific analogies/ metaphors in their work. this is okay- after all science sells washing powders and cars- if something can be shown to have a scientific basis, then a lot more people will go for it, especially computer buffs, physics students, etc. it all helps with creating the belief buffer. it needn t actually be hard science, psuedoscience works just as well, as the number of new age books asserting that crystals store energy just like a computer chip does shows. i m not trying to be picky (okay, just a bit, and equally, since its the belief factor which is the important thing, then you could use astrology, alchemy, theosophy or whatever else strikes your fancy, so long as you (or someone else) find it coherent& useful. just because you re being scientific doesn t mean tha

spite appearences, is stochastic in nature. magick is a set of techniques for rousing a neurological storm in the brain which brings about microscopic fluctuations in the universe, which lead eventually to macroscopic changes- in accordance with the magician s intent. see chaos science, the butterfly effect, and all that. another manifestation of the cybernetic model coming to the fore is the new age assertion that crystals work just like computer chips. there are signs that the cybernetic model dovetails back into the spirit model, and in chaos servitors: a user guide, you will find a reasonably coherent argument to support the idea that localised informationfields can, over time, become self-organising to the extent that we experience them as autonomous entities- spirits. each particular

ed the clasps by which her tunic was fastened and unknotted her girdle, also offering paris the most beautiful of mortal women. so, aphrodite got the apple, and paris got off with helen, who unfortunately happened to be married to menelaus, king of sparta. thanks to the meddling of athena and hera, the trojan war followed and the rest, as they say, is history. nowadays, in our more chaos-positive age, eris has mellowed somewhat, and modern discordians associate her with all intrusions of weirdness in their lives, from synchronous to mischevious occurences, creative flashes of inspiration, and wild parties. she does get a little bitchy at times, but who doesn t? 26 phil hine discordian opening ritual by prince prance 1. clap x5 2. the erisian cross: light in my head fire in my genitals stre

of magicians working with fictional entities. in this section, i hope to argue the case against these objections. the first point to make is that magick requires a belief system within which to work. the belief system is the symbolic& linguistic construct through which the magician learns to interpret her experiences and can range from anything between good old traditional qabalah to all this new age i-heard-it36 phil hine off-a-redindian-shaman-honest stuff that seems so popular nowadays. it doesn t matter which belief system you use, so long as it turns you on. read that again, it s important. eventually most magicians seem to develop their own magical systems which work fine for them but are a bit mind boggling for others to use, with austin osman spare s alphabet of desire being a good

ld contain at least one each of the following types: i. an explanation based on the parameters of the magical system that you have been employing. ii.strict materialism iii. something exceptionally silly. 2. when you have been experimenting with belief-shifting for a while, try contemplating two which appear to be mutually exclusive such as christianity and tantra, islam and radical feminism, new age celtic revivals and marxism. 3. meditations in menzies. read specialist magazines that you have no interest in, especially those written by enthusiastic amateurs. also read publications with oppposing views in quick succession, such as playboy and spare rib, or andrea 42 phil hine dworkin and the marquis de sade. 4. do not put live toads in your mouth. 5.everyone else in the world is a buddha

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

and was therefore a recent, not to say synthetic, proposition. papus (i.e, dr gerard encausse, 18 5-191) le .tarot des bohemiens (1889) was the first popular treatise which mcluded the letters 55 56 thealchemist of the golden dawn h.p.b.'s incense' i forgot to mention it to you. he is a very good sort of man. 1 probably charles johnston, of dublin, who had been at school with w. b. yeats. at the age of eighteen he read a paper on theosophical theories of evolution at a meeting of the dublin hermetic society. it was subsequently printed in the dublin university review. he helped to form a dublin lodge of the t.s. in 1886. yeats did not join it but became a member of the blavatsky lodge soon after he came to london in 1887 and was admitted to the esoteric section late in 1888. the golden da

at all flourishing, and dread all locomotion. we had not absolutely decided, but as we must give an answer by the 25th inst, we shall probably write on the zath to saywe cannot come. ifwe did happen to come, it would be very delightful staying with you, but the having to return to chiswick at night after these meetings seems to us prohibitory. you young people do not mind it. when you get to our age, you will think differently. so, please excuse us if we do not accept your very kind invitation, tho' i should very much like a long talk with you. i have been much delayed in my experiments by illness. thrice in 3 months in this year have i had gall-stone spasm, which left me very incapable, and now this confounded influenza. still, i have made some experiments with my furnace, which have at

aly, 18 9; d. 3 april 1896) was the author of various works on 'elcctro-homoeopathy' such as specifiques electro-homoeopathiques du comte mattei avec les indications necessaires pourla guerison detoutes les maladies et speaalement des maladies incurables (7th edition, valence, combier 1884. biography in satumus, s. l, iatrochimie et elearo-homoeopathie; etude comparative sur la medicine du m( yen-age et celle des temps-modcrnes; translated from' german (paris, chamucl, 1897, with portraits of paracelsus and mattei. the letters 65 letter no. 33, of 22 june 1891" needs a brief commentary. w. t. stead (1849-1912) was an outstandingly able and energetic journalist who became editor of the pall mall gazette in 1883. he soon gave the newspaper a reputation for courageous investigative reporting

mall gazette in 1883. he soon gave the newspaper a reputation for courageous investigative reporting. thus in july 1885 an article headed 'the maiden tribute to modern babylon' exposed the traffic in young girls. to obtain the evidence he nominally procured one (i.e, eliza jones) and was prosecuted and sentenced to three months in prison. however, as a result of his campaign parliament raised the age of consent to sixteen. the story that w. e. gladstone and his liberal henchman sir william harcourt frequented a brothel in st john's wood was nonsense and merely indicated that ayton voted conservative. it is unlikely that ayton knew that gladstone was privately interested in reforming prostitutes (see joyce marlow, mr and mrs gladstone: an intimate biography, 1977. when h. p. blavatsky's the

ant a warmer climate, and hastings is our ambition. we were at st leonard's this summer on purpose to make inquiries, but found house-rent very high. as to chiswick, it is near the thames, and subject, i imagine, to fogs equally with london. a fog there is death to me. also you seemed to me a long way from the station. at your time of life that may be of no consequence, but when you arrive at our age, you will find your views altered. it would be very nice to be near you and able to have long talks and perhaps do a little work [i.e, alchemy] together, but if one of these infernal fogs finished me off, it would not be of much use. of all things we must have a warmer climate and free from london fogs. the books and mss i have, give me [fully] as much information as is necessary. the only thi

HP LOVECRAFT A DARK LORE

f infinity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the light into the peace and safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survivals in terms which would freeze the blood if not masked by a bland optimism. but it is not from them that there came the single glimpse of forbidden eons which chills me when i think of it and maddens me when i dream of it. that gli

sudden death seized him. my knowledge of the thing began in the winter of 1926-27 with the death of my great-uncle, george gammell angell, professor emeritus of semitic languages in brown university, providence, rhode island. professor angell was widely known as an authority on ancient inscriptions, and had frequently been resorted to by the heads of prominent museums; so that his passing at the age of ninety-two may be recalled by many. locally, interest was intensified by the obscurity of the cause of death. the professor had been stricken whilst returning from the newport boat; falling suddenly; as witnesses said, after having been jostled by a nautical-looking negro who had come from one of the queer dark courts on the precipitous hillside which formed a short cut from the waterfront

e jumble of letters "cthulhu fhtagn" this verbal jumble was the key to the recollection which excited and disturbed professor angell. he questioned the sculptor with scientific minuteness; and studied with frantic intensity the bas-relief on which the youth had found himself working, chilled and clad only in his night clothes, when waking had stolen bewilderingly over him. my uncle blamed his old age, wilcox afterwards said, for his slowness in recognizing both hieroglyphics and pictorial design. many of his questions seemed highly out of place to his visitor, especially those which tried to connect the latter with strange cults or societies; and wilcox could not understand the repeated promises of silence which he was offered in exchange for an admission of membership in some widespread m

ront edge and extended a quarter of the way clown toward the bottom of the pedestal. the cephalopod head was bent forward, so that the ends of the facial feelers brushed the backs of huge fore paws which clasped the croucher's elevated knees. the aspect of the whole was abnormally life-like, and the more subtly fearful because its source was so totally unknown. its vast, awesome, and incalculable age was unmistakable; yet not one link did it shew with any known type of art belonging to civilisation's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and

ysms of shrieking and immemorial lunacy, such eldritch contradictions of all matter, force, and cosmic order. a mountain walked or stumbled. god! what wonder that across the earth a great architect went mad, and poor wilcox raved with fever in that telepathic instant? the thing of the idols, the green, sticky spawn of the stars, had awaked to claim his own. the stars were right again, and what an age-old cult had failed to do by design, a band of innocent sailors had done by accident. after vigintillions of years great cthulhu was loose again, and ravening for delight. three men were swept up by the flabby claws before anybody turned. god rest them, if there be any rest in the universe. they were donovan, guerrera, and angstrom. parker slipped as the other three were plunging frenziedly ov

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ertebrae and armor plates, pterodactyl teeth and wing bones, archaeopteryx debris, miocene sharks teeth, primitive bird skulls, and other bones of archaic mammals such as palaeotheres, xiphodons, eohippi, oreodons, and titanotheres. there was nothing as recent as a mastodon, elephant, true camel, deer, or bovine animal; hence lake concluded that the last deposits had occurred during the oligocene age, and that the hollowed stratum had lain in its present dried, dead, and inaccessible state for at least thirty million years. on the other hand, the prevalence of very early life forms was singular in the highest degree. though the limestone formation was, on the evidence of such typical imbedded fossils as ventriculites, positively and unmistakably comanchian and not a particle earlier, the f

d as peculiar to far older periods- even rudimentary fishes, mollusks, and corals as remote as the silunan or ordovician. the inevitable inference was that in this part of the world there had been a remarkable and unique degree of continuity between the life of over three hundred million years ago and that of only thirty million years ago. how far this continuity had extended beyond the oligocene age when the cavern was closed was of course past all speculation. in any event, the coming of the frightful ice in the pleistocene some five hundred thousand years ago- a mere yesterday as compared with the age of this cavity- must have put an end to any of the primal forms which had locally managed to outlive their common terms. lake was not content to let his first message stand, but had anothe

eless, were baffling and provocative indeed. nothing like delicacy or accuracy was possible with instruments hardly able to cut the anomalous tissue, but the little that was achieved left us all awed and bewildered. existing biology would have to be wholly revised, for this thing was no product of any cell growth science knows about. there had been scarcely any mineral replacement, and despite an age of perhaps forty million years, the internal organs were wholly intact. the leathery, undeteriorative, and almost indestructible quality was an inherent attribute of the thing s form of organization, and pertained to some paleogean cycle of invertebrate evolution utterly beyond our powers of speculation. at first all that lake found was dry, but as the heated tent produced its thawing effect

rouble in reaching the latitude and longitude designated by lake as the site of his camp. our apprehensions were over what we might find, or fail to find, at the end of our journey, for silence continued to answer all calls dispatched to the camp. every incident of that four-and-a-half-hour flight is burned into my recollection because of its crucial position in my life. it marked my loss, at the age of fifty-four, of all that peace and balance which the normal mind possesses through its accustomed conception of external nature and nature s laws. thenceforward the ten of us- but the student danforth and myself above all others- were to face a hideously amplified world of lurking horrors which nothing can erase from our emotions, and which we would refrain from sharing with mankind in gener

inted things to me- things which he repudiates vehemently as soon as he gets a grip on himself again. it will be hard work deterring others from the great white south, and some of our efforts may directly harm our cause by drawing inquiring notice. we might have known from the first that human curiosity is undying, and that the results we announced would be enough to spur others ahead on the same age-long pursuit of the unknown. lake s reports of those biological monstrosities had aroused naturalists and paleontologists to the highest pitch, though we were sensible enough not to show the detached parts we had taken from the actual buried specimens, or our photographs of those specimens as they were found. we also refrained from showing the more puzzling of the scarred bones and greenish so

HP LOVECRAFT BEYOND THE WALL OF SLEEP

racter, certainly presented no evidence of his perilous disposition when i first beheld him. though well above the middle stature, and of somewhat brawny frame, he was given an absurd appearance of harmless stupidity by the pale, sleepy blueness of his small watery eyes, the scantiness of his neglected and never-shaven growth of yellow beard, and the listless drooping of his heavy nether lip. his age was unknown, since among his kind neither family records nor permanent family ties exist; but from the baldness of his head in front, and from the decayed condition of his teeth, the head surgeon wrote him down as a man of about forty. from the medical and court documents we learned all that could be gathered of his case: this man, a vagabond, hunter and trapper, had always been strange in the

smission of thought. could it be that the dream soul inhabiting this inferior body was desperately struggling to speak things which the simple and halting tongue of dullness could not utter? could it be that i was face to face with intellectual emanations which would explain the mystery if i could but learn to discover and read them? i did not tell the older physicians of these things, for middle age is skeptical, cynical, and disinclined to accept new ideas. besides, the head of the institution had but lately warned me in his paternal way that i was overworking; that my mind needed a rest. it had long been my belief that human thought consists basically of atomic or molecular motion, convertible into ether waves or radi ant energy like heat, light and electricity. this belief had early le

HP LOVECRAFT HERBERT WEST REANIMATOR

mation, was inexpressibly disgusting and almost incomprehensible to a youth of west s logical temperament. only greater maturity could help him understand the chronic mental limitations of the "professor-doctor" type- the product of generations of pathetic puritanism; kindly, conscientious, and sometimes gentle and amiable, yet always narrow, intolerant, custom-ridden, and lacking in perspective. age has more charity for these incomplete yet high-souled characters, whose worst real vice is timidity, and who are ultimately punished by general ridicule for their intellectual sins- sins like ptolemaism, calvinism, anti-darwinism, anti-nietzscheism, and every sort of sabbatarianism and sumptuary legislation. west, young despite his marvellous scientific acquirements, had scant patience with go

HP LOVECRAFT HISTORY OF THE NECRONOMICON

and secrets of its one time inhabitants will be found in the story the nameless city, published in the first issue of fanciful tales, and written by the author of this outline] he was only an indifferent moslem, worshipping unknown entities whom he called yog- sothoth and cthulhu. in a.d. 950 the azif, which had gained a considerable tho' surreptitious circulation amongst the philosophers of the age, was secretly translated into greek by theodorus philetas of constantinople under the title necronomicon. for a century it impelled certain experimenters to terrible attempts, when it was suppressed and burnt by the patriarch michael. after this it is only heard of furtively, but (1228) olaus wormius made a latin translation later in the middle ages, and the latin text was printed twice- once

oduced by a native of sana, in yemen, who flourished about 700 a.d& made many mysterious pilgrimages to babylon's ruins, memphis's catacombs& the devil-haunted& untrodden wastes of the great southern deserts of arabia- the roba el khaliyeh, where he claimed to have found records of things older than mankind& to have learnt the worship of yog-sothoth& cthulhu. the book was a product of abdul's old age, which was spent in damascus& the original title was al azif- azif (cf. henley's notes to vathek) being the name applied to those strange night noises (of insects) which the arabs attribute to the howling of daemons. alhazred died- or disappeared- under terrible circumstances in the year 738. in 950 al azif was translated into greek by the byzantine theodorus philetas under the title necronomi

the place where al-hazred witnessed much of what he wrote down. note also that in the simon version, al-hazred warns against worshipping "iak-sakkak" and "kutulu, whereas lovecrafts claims he did just that. note also the improper use of the a.d. prefix until the next paragraph. kkc in a.d. 950 the azif, which had gained a considerable tho' surreptitious circulation amongst the philosophers of the age, was secretly translated into greek by theodorus philetas of constantinople under the title necronomicon (10) another inconsistency. simon claims that al-hazred rendered the necronomicon in greek first, rather than arabic. kkc i haven't been able to find this claim in simon's text, but he does claim that the manuscript he translated is a greek version. as noted below, lovecraft states that the

HP LOVECRAFT HYPNOS

l or god that he was-my only friend, who led me and went before me, and who in the end passed into terrors which may yet be mine! we met, i recall, in a railway station, where he was the center of a crowd of the vulgarly curious. he was unconscious, having fallen in a kind of convulsion which imparted to his slight black-clad body a strange rigidity. i think he was then approaching forty years of age, for there were deep lines in the face, wan and hollow-cheeked, but oval and actually beautiful; and touches of gray in the thick, waving hair and small full beard which had once been of the deepest raven black. his brow was white as the marble of pentelicus, and of a height and breadth almost god-like. i said to myself, with all the ardor of a sculptor, that this man was a faun's statue out o

y beautiful; and touches of gray in the thick, waving hair and small full beard which had once been of the deepest raven black. his brow was white as the marble of pentelicus, and of a height and breadth almost god-like. i said to myself, with all the ardor of a sculptor, that this man was a faun's statue out of antique hellas, dug from a temple's ruins and brought somehow to life in our stifling age only to feel the chill and pressure of devastating years. and when he opened his immense, sunken, and wildly luminous black eyes i knew he would be thence-forth my only friend-the only friend of one who had never possessed a friend before-for i saw that such eyes must have looked fully upon the grandeur and the terror of realms beyond normal consciousness and reality; realms which i had cheris

altered. heretofore a recluse so far as i know-his true name and origin never having passed his lips-my friend now became frantic in his fear of solitude. at night he would not be alone, nor would the company of a few persons calm him. his sole relief was obtained in revelry of the most general and boisterous sort; so that few assemblies of the young and gay were unknown to us. our appearance and age seemed to excite in most cases a ridicule which i keenly resented, but which my friend considered a lesser evil than solitude. especially was he afraid to be out of doors alone when the stars were shining, and if forced to this condition he would often glance furtively at the sky as if hunted by some monstrous thing therein. he did not always glance at the same place in the sky-it seemed to be

HP LOVECRAFT POETRY AND THE GODS

al of the heavens. moon over china, weary moon on the river of the sky, the stir of light in the willows is like the flashing of a thousand silver minnows through dark shoals; the tiles on graves and rotting temples flash like ripples, the sky is flecked with clouds like the scales of a dragon. amid the mists of dream the reader cried to the rhythmical stars, of her delight at the coming of a new age of song, a rebirth of pan. half closing her eyes, she repeated words whose melody lay hidden like crystals at the bottom of a stream before dawn, hidden but to gleam effulgently at the birth of day. moon over japan, white butterfly moon! moon over the tropics, a white curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. moon over c

he placed a wreath of myrtle and roses. then, adoring, hermes spoke "0 nymph more fair than the golden-haired sisters of cyene or the sky-inhabiting atlantides, beloved of aphrodite and blessed of pallas, thou hast indeed discovered the secret of the gods, which lieth in beauty and song. 0 prophetess more lovely than the sybil of cumae when apollo first knew her, thou has truly spoken of the new age, for even now on maenalus, pan sighs and stretches in his sleep, wishful to wake and behold about him the little rose-crowned fauns and the antique satyrs. in thy yearning hast thou divined what no mortal, saving only a few whom the world rejects, remembereth: that the gods were never dead, but only sleeping the sleep and dreaming the dreams of gods in lotos-filled hesperian gardens beyond the

ness, fallacy and ugliness which have turned the mind of man; and under the sway of bearded saturnus shall mortals, once more sacrificing unto him, dwell in beauty and delight. this night shalt thou know the favour of the gods, and behold on parnassus those dreams which the gods have through ages sent to earth to show that they are not dead. for poets are the dreams of gods, and in each and every age someone hath sung unknowingly the message and the promise from the lotosgardens beyond the sunset. then in his arms hermes bore the dreaming maiden through the skies. gentle breezes from the tower of aiolas wafted them high above warm, scented seas, till suddenly they came upon zeus, holding court upon double-headed parnassus, his golden throne flanked by apollo and the muses on the right hand

immortal mind, that hath forsook her mansion in this fleshy nook* sometime let gorgeous tragedy in sceptered pall come sweeping by, presenting thebes, or pelop s line, or the tale of troy divine. last of all came the young voice of keats, closest of all the messengers to the beauteous faun-folk: heard melodies are sweet, but those unheard are sweeter, therefore, yet sweep pipes, play on* when old age shall this generation waste, thou shalt remain, in midst of other woe than ours, a friend to man, to whom thou say st "beauty is truth- truth beauty- that is all ye know on earth, and all ye need to know. as the singer ceased, there came a sound in the wind blowing from far egypt, where at night aurora mourns by the nile for her slain memnon. to the feet of the thunderer flew the rosy-fingered

HP LOVECRAFT THE ALCHEMIST

was in one of the vast and gloomy chambers of this remaining tower that i, antoine, last of the unhappy and accursed counts de c, first saw the light of day, ninety long years ago. within these walls and amongst the dark and shadowy forests, the wild ravines and grottos of the hillside below, were spent the first years of my troubled life. my parents i never knew. my father had been killed at the age of thirty-two, a month before i was born, by the fall of a stone somehow dislodged from one of the deserted parapets of the castle. and my mother having died at my birth, my care and education devolved solely upon one remaining servitor, an old and trusted man of considerable intelligence, whose name i remember as pierre. i was an only child and the lack of companionship which this fact entail

r felt at the mention of my great house, yet as i grew out of childhood, i was able. to piece together disconnected fragments of discourse, let slip from the unwilling tongue which had begun to falter in approaching senility, that had a sort of relation to a certain circumstance which i had always deemed strange, but which now became dimly terrible. the circumstance to which i allude is the early age at which all the counts of my line had met their end. whilst i had hitherto considered this but a natural attribute of a family of short-lived men, i afterward pondered long upon these premature deaths, and began to connect them with the wanderings of the old man, who often spoke of a curse which for centuries had prevented the lives of the holders of my title from much exceeding the span of t

t, the form of charles le sorcier appeared through the trees. the excited chatter of the menials standing about told him what had occurred, yet he seemed at first unmoved at his father's fate. then, slowly advancing to meet the count, he pronounced in dull yet terrible accents the curse that ever afterward haunted the house of c `may ne'er a noble of they murd'rous line survive to reach a greater age than thine' spake he, when, suddenly leaping backwards into the black woods, he drew from his tunic a phial of colourless liquid which he threw into the face of his father's slayer as he disappeared behind the inky curtain of the night. the count died without utterance, and was buried the next day, but little more than two and thirty years from the hour of his birth. no trace of the assassin c

our of his birth. no trace of the assassin could be found, though relentless bands of peasants scoured the neighboring woods and the meadowland around the hill. thus time and the want of a reminder dulled the memory of the curse in the minds of the late count's family, so that when godfrey, innocent cause of the whole tragedy and now bearing the title, was killed by an arrow whilst hunting at the age of thirty-two, there were no thoughts save those of grief at his demise. but when, years afterward, the next young count, robert by name, was found dead in a nearby field of no apparent cause, the peasants told in whispers that their seigneur had but lately passed his thirty-second birthday when surprised by early death. louis, son to robert, was found drowned in the moat at the same fateful a

y field of no apparent cause, the peasants told in whispers that their seigneur had but lately passed his thirty-second birthday when surprised by early death. louis, son to robert, was found drowned in the moat at the same fateful age, and thus down through the centuries ran the ominous chronicle: henris, roberts, antoines, and armands snatched from happy and virtuous lives when little below the age of their unfortunate ancestor at his murder. that i had left at most but eleven years of further existence was made certain to me by the words which i had read. my life, previously held at small value, now became dearer to me each day, as i delved deeper and deeper into the mysteries of the hidden world of black magic. isolated as i was, modern science had produced no impression upon me, and i

HP LOVECRAFT THE CALL OF CTHULHU

nity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survival in terms which would freeze the blood if not masked by a bland optimism. but it is not from them that there came the single glimpse of forbidden aeons which chills me when i think of it and maddens me when i dream of it. that gli

not sudden death seized him. my knowledge of the thing began in the winter of 1926-7 with the death of my great-uncle, george gammell angell, professor emeritus of semitic languages in brown university providence, rhode island. professor angell was widely known as an authority on ancient inscriptions, and had frequently been resorted to by the heads of prominent museums so that his passing at the age of ninety-two may be recalled by many. locally, interest was intensified by the obscurity of the cause of death. the professor had been stricken whilst returning from the newport boat; falling suddenly, as witnesses said, after having been jostled by a nautical-looking negro who had come from one of the queer dark courts on the precipitous hillside which formed a short cut from the waterfront

le of letters 'cthulhu fhtagn' this verbal jumble was the key to the recollection which excited and disturbed professor angell. he questioned the sculptor with scientific minuteness; and studied with almost frantic intensity the bas-relief on which the youth had found himself working, chilled and clad only in his nightclothes, when waking had stolen bewilderingly over him. my uncle blamed his old age, wilcox afterward said, for his slowness in recognizing both hieroglyphics and pictorial design. many of his questions seemed highly out of place to his visitor especially those which tried to connect the latter with strange cults or societies; and wilcox could not understand the repeated promises of silence which he was offered in exchange for an admission of membership in some widespread mys

front edge and extended a quarter of the way down towards the bottom of the pedestal. the cephalopod head was bent forward, so that the ends of the facial feelers brushed the backs of huge fore-paws which clasped the croucher's elevated knees. the aspect of the whole was abnormally lifelike, and the more subtly fearful because its source was so totally unknown. its vast, awesome, and incalculable age was unmistakable; yet not one link did it show with any known type of art belonging to civilization's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and

ysms of shrieking and immemorial lunacy, such eldritch contradictions of all matter, force, and cosmic order. a mountain walked or stumbled. god! what wonder that across the earth a great architect went mad, and poor wilcox raved with fever in that telepathic instant? the thing of the idols, the green, sticky spawn of the stars, had awaked to claim his own. the stars were right again, and what an age-old cult had failed to do by designs, a band of innocent sailors had done by accident. after vigintillions of years great cthulhu was loose again, and ravening for delight. three men were swept up by the flabby claws before anybody turned. god rest them, if there be any rest in the universe. they were donovan, guerrera and angstrom. parker slipped as the other three were plunging frenziedly ov

HP LOVECRAFT THE CRAWLING CHAOS

mer is transported. but much as has been told, no man has yet dared intimate the nature of the phantasms thus unfolded to the mind, or hint at the direction of the unheard-of roads along whose ornate and exotic course the partaker of the drug is so irresistibly borne. de quincey was drawn back into asia, that teeming land of nebulous shadows whose hideous antiquity is so impressive that "the vast age of the race and name overpowers the sense of youth in the individual" but farther than that he dared not go. those who have gone farther seldom returned, and even when they have, they have been either silent or quite mad. i took opium but once- in the year of the plague, when doctors sought to deaden the agonies they could not cure. there was an overdose- my physician was worn out with horror

HP LOVECRAFT THE LURKING FEAR

. i myself seemed strangely callous. that shock at the mansion had done something to my brain, and i could think only of the quest for a horror now grown to cataclysmic stature in my imagination; a quest which the fate of arthur munroe made me vow to keep silent and solitary. the scene of my excavations would alone have been enough to unnerve any ordinary man. baleful primal trees of unholy size, age, and grotesqueness leered above me like the pillars of some hellish druidic temple; muffling the thunder, hushing the clawing wind, and admitting but little rain. beyond the scarred trunks in the background, illumined by faint flashes of filtered lightning, rose the damp ivied stones of the deserted mansion, while somewhat nearer was the abandoned dutch garden whose walks and beds were pollute

HP LOVECRAFT THE NAMELESS CITY

t modified: 12/18/1999 18:43:1the nameless city by h.p. lovecraft written january 1921 published november 1921 in the wolverine, no. 11: 3-15. when i drew nigh the nameless city i knew it was accursed. i was traveling in a parched and terrible valley under the moon, and afar i saw it protruding uncannily above the sands as parts of a corpse may protrude from an ill-made grave. fear spoke from the age-worn stones of this hoary survivor of the deluge, this great-grandfather of the eldest pyramid; and a viewless aura repelled me and bade me retreat from antique and sinister secrets that no man should see, and no man else had dared to see. remote in the desert of araby lies the nameless city, crumbling and inarticulate, its low walls nearly hidden by the sands of uncounted ages. it must have b

ns that swelled beneath the sand like an ogre under a coverlet, and again dug vainly for relics of the forgotten race. at noon i rested, and in the afternoon i spent much time tracing the walls and bygone streets, and the outlines of the nearly vanished buildings. i saw that the city had been mighty indeed, and wondered at the sources of its greatness. to myself i pictured all the spendours of an age so distant that chaldaea could not recall it, and thought of sarnath the doomed, that stood in the land of mnar when mankind was young, and of ib, that was carven of grey stone before mankind existed. all at once i came upon a place where the bedrock rose stark through the sand and formed a low cliff; and here i saw with joy what seemed to promise further traces of the antediluvian people. hew

HP LOVECRAFT THE PICTURE IN THE HOUSE

le article of definitely post-revolutionary date. had the furnishings been less humble, the place would have been a collector's paradise. as i surveyed this quaint apartment, i felt an increase in that aversion first excited by the bleak exterior of the house. just what it was that i feared or loathed, i could by no means define; but something in the whole atmosphere seemed redolent of unhallowed age, of unpleasant crudeness, and of secrets which should be forgotten. i felt disinclined to sit down, and wandered about examining the various articles which i had noticed. the first object of my curiosity was a book of medium size lying upon the table and presenting such an antediluvian aspect that i marvelled at beholding it outside a museum or library. it was bound in leather with metal fitti

ome adjacent passages descriptive of anzique gastronomy. i had turned to a neighboring shelf and was examining its meagre literary contents- an eighteenth century bible, a "pilgrim's progress" of like period, illustrated with grotesque woodcuts and printed by the almanack-maker isaiah thomas, the rotting bulk of cotton mather's "magnalia christi americana" and a few other books of evidently equal age- when my attention was aroused by the unmistakable sound of walking in the room overhead. at first astonished and startled, considering the lack of response to my recent knocking at the door, i immediately afterward concluded that the walker had just awakened from a sound sleep, and listened with less surprise as the footsteps sounded on the creaking stairs. the tread was heavy, yet seemed to

fumbling at the latch and saw the paneled portal swing open again. in the doorway stood a person of such singular appearance that i should have exclaimed aloud but for the restraints of good breeding. old, white-bearded, and ragged, my host possessed a countenance and physique which inspired equal wonder and respect. his height could not have been less than six feet, and despite a general air of age and poverty he was stout and powerful in proportion. his face, almost hidden by a long beard which grew high on the cheeks, seemed abnormally ruddy and less wrinkled than one might expect; while over a high forehead fell a shock of white hair little thinned by the years. his blue eyes, though a trifle bloodshot, seemed inexplicably keen and burning. but for his horrible unkemptness the man wou

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

abnormality. the mere telling helps me to restore confidence in my own faculties; to reassure myself that i was not the first to succumb to a contagious nightmare hallucination. it helps me, too in making up my mind regarding a certain terrible step which lies ahead of me. i never heard of innsmouth till the day before i saw it for the first and- so far- last time. i was celebrating my corning of age by a tour of new england- sightseeing, antiquarian, and genealogical- and had planned to go directly from ancient newburyport to arkham, whence my mother's family was derived. i had no car, but was travelling' by train, trolley and motor-coach, always seeking the cheapest possible route. in newburyport they told me that the steam train was the thing to take to arkham; and it was only at the st

ish to ride on a bus owned and driven by this man, or to visit any oftener than possible the habitat of such a man and his kinsfolk. when the driver came out of the store i looked at him more carefully and tried to determine the source of my evil impression. he was a thin, stoop-shouldered man not much under six feet tall, dressed in shabby blue civilian clothes and wearing a frayed golf cap. his age was perhaps thirty-five, but the odd, deep creases in the sides of his neck made him seem older when one did not study his dull, expressionless face. he had a narrow head, bulging, watery-blue eyes that seemed never to wink, a flat nose, a receding forehead and chin, and singularly undeveloped ears. his long thick lip and coarse-pored, greyish cheeks seemed almost beardless except for some spa

ng. of course the town's real business was the refinery, whose commercial office was on the square only a few doors east of where we stood. old man marsh was never seen, but sometimes went to the works in a closed, curtained car. there were all sorts of rumors about how marsh 'inc' come to look. he had once been a great dandy; and people said he still wore the frock-coated finery of the edwardian age curiously adapted to certain deformities. his sow had formerly conducted the office in the square, but latterly they had been keeping out of sight a good deal and leaving the brunt of affairs to the younger generation. the sons and their system had come to look very queer, especially the elder ones; and it was said that their health was failing. one of the marsh daughters was a repellent, rept

to possess; very rough and hasty data, it is true, but capable of good use later no when i might have time to collate and codify them. the curator of the historical society there- mr. b. lapham peabody- was very courteous about assisting me, and expressed unusual interest when i told him i was a grandson of eliza orne of arkham, who was born in 1867 and had married james williamson of ohio at the age of seventeen. it seemed that a material uncle of mine had been there many years before on a quest much like my own; and that my grandmother's family was a topic of some local curiosity. there had, mr. peabody said, been considerable discussion about the marriage of her father, benjamin orne, just after the civil war; since the ancestry of the bride was peculiarly puzzling. that bride was under

HP LOVECRAFT THE TOMB

ise the last of this older and more mysterious line. i began to feel that the tomb was mine, and to look forward with hot eagerness to the time when i might pass within that stone door and down those slimy stone steps in the dark. i now formed the habit of listening very intently at the slightly open portal, choosing my favorite hours of midnight stillness for the odd vigil. by the time i came of age, i had made a small clearing in the thicket before the mold-stained facade of the hillside, allowing the surrounding vegetation to encircle and overhang the space like the walls and roof of a sylvan bower. this bower was my temple, the fastened door my shrine, and here i would lie outstretched on the mossy ground, thinking strange thoughts and dreaming strange dreams. the night of the first re

HP LOVECRAFT THE UNNAMABLE

eality of the scars on my ancestor's chest and back which the diary described. i told him, too, of the tears of others in that region' and how they were whispered down for generations; and how no mythical madness came to the boy who in 1793 entered an abandoned house to examine certain traces suspected to be there. it had been an eldritch thing- no wonder sensitive students shudder at the puritan age in massachusetts. so little is known of what went on beneath the surface- so little, yet such a ghastly festering as it bubbles up putrescently in occasional ghoulish glimpses. the witchcraft terror is a horrible ray of light on what was stewing in men's crushed brains, but even that is a trifle. there was no beauty: no freedom- we can see that from the architectural and household remains, and

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

and though many times since has the moon shone full and high in the heavens, the white ship from the south came never again. 1998-1999 william johns last modified: 12/18/1999 18:4618through the gates of the silver key by h.p. lovecraft written 1932- first published in weird tales, july 1934. chapter one in a vast room hung with strangely figured arras and carpeted with bonkhata rugs of impressive age and workmanship, four men were sitting around a documentstrewn table. from the far corners, where odd tripods of wrought iron were now and then replenished by an incredibly aged negro in somber livery, came the hypnotic fumes of olibanum; while in a deep niche on one side there ticked a curious, coffin-shaped clock whose dial bore baffling hieroglyphs and whose four hands did not move in conso

led at last the estate of a scarcely less great mystic, scholar, author and dreamer who had vanished from the face of the earth four years before. randolph carter, who had all his life sought to escape from the tedium and limitations of waking reality in the beckoning vistas of dreams and fabled avenues of other dimensions, disappeared from the sight of man on the seventh of october, 1928, at the age of fifty-four. his career had been a strange and lonely one, and there were those who inferred from his curious novels many episodes more bizarre than any in his recorded history. his association with harley warren, the south carolina mystic whose studies in the primal naacal language; of the himalayan priests had led to such outrageous conclusions, had been close. indeed, it was he who- one m

and less attention from the silently gliding and increasingly nervous old negro. there was etienne de marigny himself slim, dark, handsome, mustached, and still young. aspinwall, representing the heirs, was white-haired, apoplectic-faced, side-whiskered, and portly. phillips, the providence mystic, was lean, 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 h

stening. for the rite of the silver key, as practiced by randolph carter in that black, haunted cave within a cave, did not prove unavailing. from the first gesture and syllable an aura of strange, awesome mutation was apparent- a sense of incalculable disturbance and confusion in time and space, yet one which held no hint of what we recognize as motion and duration. imperceptibly, such things as age and location ceased to have any significance whatever. the day before, randolph carter had miraculously leaped a gulf of years. now there was no distinction between boy and man. there was only the entity randolph carter, with a certain store of images which had lost all connection with terrestrial scenes and circumstances of acquisition. a moment before, there had been an inner cave with vague

all. there was only a flux of impressions not so much visual as cerebral, amidst which the entity that was randolph carter experienced perceptions or registrations of all that his mind revolved on, yet without any clear consciousness of the way in which he received them. by the time the rite was over, carter knew that he was in no region whose place could he told by earth's geographers, and in no age whose date history could fix; for the nature of what was happening was not wholly unfamiliar to him. there were hints of it in the cryptical pnakotic fragments, and a whole chapter in the forbidden necronomicon of the mad arab, abdul alhazred, had taken on significance when he had deciphered the designs graven on the silver key. a gate had been unlocked- not, indeed, the ultimate gate, but one

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

problem. if you want inspiration to hit, light a white candle. blue candles are protection against evil, and they will put a magnetic field around you if you light one. many who set out on a trip take a blue candle along and light it every night to keep themselves safe during their journey. a yellow candle represents spiritual love. the kind of love, perhaps, between two people with a tremendous age difference and no sexual attraction but a similarity of ideas and exchange of thoughts. it's not the flesh and blood kind of love. an orange-red candle is for sexual activity. this is the colour that traditionally has been used for this purpose. it has to do with sexual seduction and sexual attraction spells. green candles are for all new beginnings, such as starting a new job or making new fr

on with male or female. if you want to cast a spell and put the queen of hearts in the fifth circle, that would trigger a passionate situation. the jack of hearts is a younger lover, but it also could be the one you're engaged to, or it could be just a man of forty. but as the king of hearts was a new man in your life, the jack of hearts is a man you are already involved with, and he could be any age. ten of hearts is a very fortunate romantic card. it's so overpowering, emotionally, that if you put it in the second circle, it could even break up a romance because it's so potent. put the ten of hearts in the seventh circle, in your fifth too, but keep it away from the money circle because this one is a little too potent. put it up in the tenth, in the twelfth, the fifth or the seventh. but

r youth. a woman can be a woman when she is sixteen, if she is a woman in approach, while a male finds it very difficult to be a full-blown male at twenty; he doesn't have the reputation, character or accomplishment. but a woman can be completely womanly in her teens, and many competent witches are teenage girls. so the five represents immaturity in women; the queens are all women, any women, any age. to liven up any spell and provide a kind of insurance backing for its effectiveness, you can- if you haven't already dealt all the cards into the life circles themselves- support your desires with multiplecard placements- alongside, but not inside, the life circles involved. here are the details on the significance of the various multiple cards; but you never use all of them, and only use the

e. take somebody who's twenty-five years old: in twenty-five years you have lived about 9,000 days. in your twenty-fifth year you have experienced a short cycle. when you are born you are the centre, the sun. everyone reacts to you for approximately the first two years. the next two years, ages two to four, you are reacting to everybody else, which is the moon cycle. between four and six years of age is the jupiter cycle where you start to seek out what is around you. from six to eight, you develop the potential to be moulded. continuing, by the time you hit twenty-five, you are in a mars cycle, and you have ended a whole role of life and are about to move forward; you're ready to explode into a new level. you can break this down and enlarge your cycles so that you have roughly 1,000 days

to the community. that's the time when your life takes on meaning other than your own private world. you're universal in your actions. and seventy to eighty, the mars years, have to do with determination, fortitude and power. the neptunian cycle, from eighty to ninety, is more of the dreamy state and also can be a source of inspiration to the people around one; it's a shame so many people of that age are senile, because rather than being inspirational, they usually end up in a home. that's the large cycle during which they could inspire other people. you could chart yourself by the week, and you could find out what part of the week or month you were vibrating to mars or jupiter. you see, inasmuch as the planets aren't really doing anything to us, they're useful in mapping out life patterns

INDUCTION CHARM AND THE INITIATION

o the land-spirits, the powers of natural places. this is a faery oath- in the most inclusive meaning of the word- an oath which places taboos upon you. you will not knowingly pollute or fill the natural world with anything that you know will despoil it, that will destroy the land or degrade it- you will not destroy or move nor help another to destroy or move standing stones, the remains of stone age tumuli, or other ancient monuments that are gateways into the land, into the unseen. you will not defile or destroy or deface burial mounds; you will not despoil graves except to take a little earth for needful things. if you take from the land, or from any sacred place, you will take only tiny amounts and leave behind something of yourselfblood, hair, nails, offerings of ale or beer, or somet

INITIATION INTO HERMETICS

use lukewarm water, especially in the cold season. this procedure ought to become a day s routine and be kept for a lifetime. it is so refreshing and removes tiredness. in addition to this, you should practice morning gymnastics, at least for some minutes a day, to keep your body flexible. i shall not put up a special program of such gymnastic exercise as everyone can draw it up according to his age and personal liking. what matters most is to keep your body elastic. 2. the mystery of breathing breathing is to be given your very careful consideration. normally each living creature is bound to breathe. there is no life at all without breathing. it is obvious that a magician ought to know more than the mere fact of inhaling oxygen and nitrogen which the lungs absorb and exhale as carbon dio

pt imagination to the reality, e.g, the modulation of the voice, slow or fast speech, just as the person of your imagination actually does or did. practice first with eyes closed, then with the eyes open. if you have booked any success in this field too, concentrate your imagination on quite strange people, retaining their different features and voices. they may be people of both sexes and of any age whatsoever. after that, imagine people of other races, women, men, young and old, children, e.g, negroes, indians, chinese, japanese, etc. make shift with books or magazines. visits to a museum can also do for this purpose. having managed all this and keeping the imagination for five minutes with the eyes closed as well as open, your magic mental training of the third step will be complete. al

ise to the point of being capable of adapting any kind of animal shape with the consciousness, and if one can manage to maintain this imagination for five minutes without interruption, then the same exercise has to be practiced on human beings. for the beginning, select acquaintances, friends, members of the family, whose imagination you are able to keep in mind, without discrimination of sex and age. one always has to be very sure about how to transplant the consciousness into the body so that one feels and thinks oneself as being the imaginary person. from well-known people one may turn to strangers never seen before, and therefore to be imagined. finally you may choose people of different races as experimental subjects. the exercise is ended if you manage to transplant your consciousnes

IRISH WITCHCRAFT AND DEMONOLOGY

cially in chapters iv and vi. if we have erred in inserting these, we have at least erred in the respectable company of sir walter scott, c. k. sharpe, and other writers of note. we have included them, partly because they afford interesting reading, and are culled from sources with which p. 6 the average reader is unacquainted, but principally because they reflect as in a mirror the temper of the age, and show the degree to which every class of society was permeated with the belief in the grosser forms of the supernatural, and the blind readiness with which it accepted what would at the present day be tossed aside as unworthy of even a cursory examination. this is forcibly brought out in the instance of a lawsuit being undertaken at the instigation of a ghost--a quaint item of legal lore

any cats or other creatures resort to her through the grate, as 'twas suspected they did, and desired the said francis to go with him, which he did. and that when they came thither david jones came to florence, and, told her that he heard she could not say the lord's prayer; to which she answered, she could. he then desir'd her to say it, but she excused herself by the decay of memory through old age. then david jones began to teach her, but she could not or would not say it, though often taught it. upon which the said jones and beseley being withdrawn a little from her, and discoursing of her not being able to learn this prayer, she called out to david jones, and said, david, david, come p. 126 hither, i can say the lord's prayer now. upon which david went towards her, and the said depone

unmolested; but if to do any useful thing (as to rub a dirty table, they would presently, with many torments, be made incapable" finally cotton mather took the eldest of the three children, a girl, to his own house, partly out of compassion for her parents, but chiefly, as he tells us "that i might be a critical eye-witness of things that would enable me to confute the sadducism of this debauched age--and certainly her antics should have provided him with a quiverful of arguments against the "sadducees "in her fits she would p. 189 cough up a ball as big as a small egg into the side of her windpipe that would near choak her, till by stroaking and by drinking it was again carry'd down. when i pray'd in the room her hands were with a strong, though not even, force clapt upon her ears. and wh

capable of harming people by merely stroking dolls, or stones with her finger. that not uncommon form of mental torture employed, namely, the making her repeat the lord's prayer, all the time watching carefully for lapsus lingu, and thence drawing deductions as to her being in league with the devil, was particularly absurd in the case of such a person as mrs. glover, whose memory was confused by age. at any rate there are probably very few of us at the present day who would care to be forced to say in public either that prayer or the apostles' p. 192 creed if we knew that our lives depended on absolute verbal accuracy, and that the slightest slip might mean death. it is possible, too, that some of the fits of goodwin's children were due to conscious imposture; and certain it is, from a st

raised the hopes of his enemies. a few years later a witch-story comes from the north of ireland, and is related p. 195 by george sinclair in his satan's invisible world displayed (in later editions, not in the first. this book, by the way, seems to have been extremely popular, as it was reprinted several times, even as late as 1871 "at antrim in ireland a little girl of nineteen (nine) years of age, inferior to none in the place for beauty, education, and birth, innocently put a leaf of sorrel which she had got from a witch into her mouth, after she had given the begging witch bread and beer at the door; it was scarce swallowed by her, but she began to be tortured in the bowels, to tremble all over, and even was convulsive, and in fine to swoon away as dead. the doctor used remedies on t

ISIS UNVEILED

univenal history 4c9 chapter x the devil-myth itw devil officially recognised by the church 477 sktan tbe mainstay of sacmdolalism 480 idmtity of staaa irith the e^tiui typhod 483 ifis relatiini to mn>ent-wotship 489 the book of j^ and the book of the dead w3 the hindu devu a met*phystaj abstraction 501 satan ukd tbe prince of hell in the goipel la ntcodemus 519 digitizecoy google chapter xi- the age of philoaophy moducol no sitbeibts llie legends of tbra skvion christutu doctrine of tb atodement iuogksl caiue of the failure of minioiuria to convert buddluit and brthmkou. neither buddha nco' jeaua left written racordl the gmideat mysteries td tdjgion in the bhaoobod'&ti. hm meaning of regesoation eiidained in the salapalka-bt the ncrifice erf mood interpreted 566 dan
ed of evidence, historical, iir^utable, and strictly autheaticated. that little is left for spiritualist authors who may come after him. how unfortunate that the scientists, who believe neither in devil nor spirit, are more than likely to ridicule m. des mousseauz's books without reading them, for they really contain so many facts of profound scientific interest! but what can we expect in our own age of unbelief when we find plato, over twenty-two centuries ago, complaining of the same "me, too" says he, in his euihyj^mm "when i say anything in the public assembly concerning divine things, and predict to them what is going to happen, they ridicule as mad; and although nothing that i hone predicted has proved wurue, yet they envy all such men as we are. however, we ought not to heed, but pu

ison with the delicate, nervous, and sensitive constitutions of the female portion of the population of the united states? we were struck on our arrival in the country with the semi-transparent delicacy of skin^ the natives of both sexes. compare a hard-working irish factory girl or boy with one from a genuine american family. look at their hands. one works as bard aa the other; they are of equal age, and both seemingly healthy; and yet, while the bands of the one, after an hour's soaping, will show a skiu little softer than that of a young alligator, those of the other, notwithstanding constant use, will allow you to observe the circulation of the blood under the thin and deucate epidermis. no wonder, then, that while america is the conservatory of sensitives, the nmjority of its clergy

o trapped and killed them hke so many mice during his reign? history shows the few christiana 6ediig from rome, wherever they oonlcc to avoid the persecution of the emperor, and the chrottiqut da aril makes uien e and multiply "christ" the artide goes on to say "willed that this visible bgn of the doctrinal authority of bis vicar should also have its portion of immortality; one can follow it from age to a^ in the documents of the roman church" tertuuian formally attests its existence in his book de praetor, haeret, ixxvi. eager to leam everything concerning so interesting a subject, we should like to be shown when did clml wiu, anything irf the kind? however "ornaments of ivc^ have been fitted digitizecoy google history of the chaib op feter 25 culminated in the nick of time, we might have

e afmbol by their hounesaes, the popes of rome. he shows us on the testimony of the agruahada pariiukai, which he freely translates as "the book of spirits (pitris, that centuries before our era the inhiaiei of the temple chose a superior councc, pie- sided over by the brakmdtma or supreme chief of all these inuiaiea; that this pontificate could be exercised only by a brahmana who had reached the age of eighty years* and that the brahmdima was sole guardian of the miystic formula, rimmu of every science, contained in the three mysterious letters. u m ^ich signify creahon, emtaervohon, and traruformation. he alone could expound its meaning in the presence of initiates of the third and supreme degree. whosoever among these initiates revealed to a profane a single one of the truths, even the

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

ntains, besides an indeterminable number of subliminal perceptions, an immense fund of accumulated inheritance factors left by one generation of men after another, whose mere existence marks a step in the differentiation of the species. if it were permissible to personify the unconscious, we might call it a collective human being combining the characteristics of both sexes, transcending youth and age, birth and death, and, from having at his command a human experience of one or two million years, almost immortal. if such a being existed, he would be exalted above all temporal change; the present would mean neither more nor less to him than any year in the one hundredth century before christ; he would be a dreamer of age-old dreams, and, owing to his immeasurable experience, he would be an

ess times over the life of the individual, of the family, tribe and people, and he would possess the living sense of the rhythms of growth, flowering and decay' it is from this basis that the dogmatic statement can be made that through the use of geomantic divination, this 'incomparable prognosticator' is permitted to operate and provide the answers to specific questions. various aspects of this 'age-old dreamer of dreams' are invoked, as it were, by the geomantic technique, depending upon the type and nature of the matter enquired about. some of crowley's thinking relative to divination is 10 a practical guide to geomantic divination also particularly apt to our enquiry, and is therefore worth quoting 'the theory of any process of divination may be stated in a few simple terms '1. we post

e public in the art of gcomantic divination? the question and all its implications must be clearly thought out, as you can perceive, and phrased properly and accurately before the divining process really begins. there must be absolutely no room for ambiguity. the matter must be clearly defined, and then properly worded. in that case, the answer will be clearly given. one must not assume that the 'age-old dreamer of dreams' is omniscient, even if he is an 'incomparable prognosticator' of future events. here are some examples of simple questions based upon those given many years ago by dr. franz hartmann. direct answers of 'yes' or 'no' can be obtained to these and other questions. 1. will the person enquired about have a long life? 2. will he become rich? 3. will the proposed undertaking be

JASMUHEEN THE FOOD OF GODS

we proceed with the divine nutrition program, let s look a little deeper at the classification of the 3 nourishment levels that we can access. while i dislike categorization as they can further separate our species, for the purpose of this book it will be easier to make the below referencing. level 1 in the divine nutrition program (dnp: a level 1 bio-system is a hungry one. it dies at an average age of seventy and experiences a slow system break down over time. it is susceptible to physical, emotional, mental and spiritual dis-ease and its health and happiness and peace and prosperity levels fluctuate. level 1 s rarely leave the beta frequency field. level 2 in the dnp: a level 2 bio-system is a system that is being nourished enough on all levels so that the individual experiences sustain

y& the food of gods with jasmuheen 18 are divine. i also like the fact that with proper nourishment, enjoying our para normal powers will become a common aspect of all our lives. it s interesting to look at the idea of normal or what is considered acceptable to the status quo. in our modern day world it is normal to suffer dis-ease and bio-system breakdown and decay. it is normal to die at around age 70 and to experience emotional highs and lows. violence is tolerated as an everyday fact as is the suffering of our children. personally i would like to think that as we learn how to stop blocking our inner nourishment flow, that these things become abnormal rather than every day. all it takes is education to inspire us to understand and make more supportive choices which are easier to make wh

uite entranced with each other. hi! her eyes and whiskers said. god, it s great to meet you! at least that was the feeling she induced within me as my inner child giggled in excited anticipation. i just knew we d be great friends, and we were. there are times in life that ask us to act with a certain dignity and grace. the dance of dying is one of them. seeing mondi waddle around at the grand old age of ninety plus, with her brown fur tinged with grey, and eyes that tell me she is tired, touching my caring soul. then when i channel my love to her small form i feel her body strengthen and feed and it s an amazing sight to behold. almost vampire-ish yet in a very gentle way. one blast of love seems to give her a new lease of years. at least in rat terms. and how can we deny our loved ones re

tional, mental and spiritual body nutrition. the say when new information comes first it is ridiculed, then opposed then finally accepted and so it has been with our journey to offer this way of being to the world yet we continue to do so, safe in the knowledge that what we share has the potential to bring humanity into a state of true freedom. freedom from the need to eat, to drink, to sleep, to age or be dis-eased or even die, is the second level of the divine nutrition program yet the full potential of the benefits of theta. delta field living is yet to be fully explored. i am sure there are a myriad of other gifts that will come to us, particularly when we get a mass field tuning. i look back over the last decade, at all the people i have met who have challenged me or inspired me to do

otions, and recommend the 6 healing sounds to cleanse the organs so that the chi they store and carry can be used more beneficially for the body. nourishing the bio-system through utilizing the energies of the procreation centers, of the spiritual centers and of the heart centre means that we can promote, deliver and sustain perfect health on all levels or achieve a younger appearance despite our age. as many metaphysicians are aware, the three most powerful energies that our body generates are: 1. the procreative energy for the establishment of new life, an energy that is generated and increased through our sexual arousal and union. 2. the spiritual energy that is generated when our sixth and seventh senses. and their corresponding pituitary and pineal glands. have been activated and our

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ly desirous that no one shall identify them with, or consider them as maintaining personally, the strangely abstruse, and, in some instances, the startlingly singular ideas of these princes among the mystics. we are and desire to be viewed as the historians only of this renowned body; of whom it may most truly be asserted that no one can bost of having ever really and in fact seen or known in any age any supposed (or suspected, member in the flesh. it is sufficient honour to offer as the medium only, or the intermediaries to the reading world of this illustrious membership; whose renown has filled, and whose mystical doctrines (assumed or supposed, have puzzled the ages; in the intenser degree, still, in the present time; as the inquisitive reception of the authors first edition of the ros

hold in the human not to say the modern mind? how happens it that the most terrible fear is the fear of the invisible? this, too, when we are on all hands assured that the visible alone is that which we have to dread! the ordinary reason exhorts us to dismiss our t x preface fears. that thing magic, that superstition miracle, is now banished wholly from the beliefs of this clear-seeing, educated age. miracle, we are told, never had a place in the world only in men s delusions. it is nothing more than a fancy. it never was anything more than a superstition arising from ignorance. what is fear? it is a shrinking from possible harm, either to be body, or to that thing which we denominate the mind that is in us. the body shrinks with instinctive nervous alarm, like the sensitive leaf, when it

ancients: because time itself was newer to the old peoples of the world, and because the circumstances of the first making of time were more understood in the then first divine disclosing, granting that time ever had a beginning, as man s reason itsists it must. shelly, the poet, who, if he had not been so great as a poet, would have perhaps been equally eminent as a metaphysician, that is, when age and experienced had ripened and corrected his original brilliant crudities of thought, used to declare that most men at least, most thinking men spend the latter half of their lives in unlearning the mistakes of the previous half. this he declares to have been the fact in his own experience which was, even for this test, a very brief one; for shelley was only twenty-nine when his lamentable de

is copied again into several other encyclop dias, and repeated into smaller works with pertinacious, with even malicious fidelity: in fine, the rosicrucians, and all their fanatical descendents, agree in proposing the most crude and incomprehensible notions and ideas in the most obscure, quaint and unusual expressions. encyclop dia britannica: article, rosicrucians. 4 the rosicrucians. during the age of james the first, charles the first, even during the protectorate, and again in the time of charles the second, the singular doctrines of the rosicrucians attracted a large amount of attention, and excited much keen controversy. sundry replied or apologies appeared on the part of the rosicrucians. among them was a most able work published in latin by dr. robert flood, at leyden, in 1616. it

the world, and seeing the successive generations, like leaves, perishing from about him. he counts the years like the traveller of a long summer day, to whom the evening will never come, though he sees his temporary companions, at the different hours of the day, depart appropriately and disappearing to their several homes by the wayside. to him the childhood of his companions seems to turn to old age in an hour. he remembers the far-off ancestors of his contemporaries. fashions fleet, but your unsuspected youth is accommodated to all. yours is, indeed, the persecution of the day-life, which will not let you fall to sleep and cease to see the vanity of everything. your friends of any period disappear. the assurance of the emptiness of all things is the stone as into which your heart is turn

JESSUP MK THE CASE FOR THE UFO

rd or ignore it? and are we to cringe before the deposition of a few hundreds of dead birds from the heavens, all on one city, but of species completely scrambled and mostly unknown within hundreds of miles of that city? what would you do with a piece of meteoric iron, unmistakably shaped by intelligent hands, but which was equally unmistakably removed from solid formations of geological tertiary age of 300,000 years ago? wouldn't you perhaps reshuffle your conception of the antiquity of intelligence and wonder whether it was, for a fact, indigenous to this planet? if you found raw meat, with hair attached, falling over a two-acre space, from a clear and undisturbed sky, wouldn't you struggle even harder to find some kind of category for it, and a common denominator of explanation relating

and mu and raised hob in general, are readily available in quantity. they offer easy materials for study. archaeology and ethnology, sharing with astronomy the feature of being observational and not experimental, have built their entire framework upon the study of those remains. yet, underlying and intermingled with this vast array of material, there are remnants of cultures of almost unspeakable age. their artifacts have been subjected to geological and cosmic cataclysms of almost incomprehensible violence and few major relics remain for perusal. those few, however, are cast aside as the erratics of archaeology and ethnology, and their very existence is buried or denied in efforts to avoid toppling the house of cards so laboriously established by those branches of learning. that s just it

h of that construction, sculpture and tunneling could only have been accomplished by "forces" different from those in use by us today. the quandary is largely resolvable by admitting to a levitating force developed and used by the same common denominator- space flight--which simplifies so many other puzzles for us. ed: the following has no obvious reference or necessary position. such pre-glacial age works of civilization are generally known but must be denied a place in history for they all are--mysteries. pride ignorance on the basis of the evidence of an antiquity involving epochs of 50,000 to 200,000 or 300,000 years or more, we postulate the ancient development of some kind of science which either produced space flight or was brought to this third planet via space flight. i do not bel

size and shapes of the "hailstones" this was obviously not a hailstorm. winds strong enough to have torn mountain icesheets to bits and carried them across the country, would have lifted the train from its tracks. note, too, the suddenness of the attack. a more definite case of meteoric ice could scarcely be imagined. lest we fall into the trap of suspecting these reports merely because of their age, i shall depart from my desire to draw upon material reported before the present flying saucer phenomenon, and reproduce this letter in fate magazine, august, 1950. the great hail on sunday, september 11, 1949, three acquaintances, dr. robert botts, dr. john tipton, and dr. t.j. treadwell, went dove hunting on the eugene tipton ranch in northwest stephens county, texas. dr. botts told me about

s ago. these things prove either, or both, of two things: there was a vast and advanced civilization on the earth in those distant times; or those articles have come here from space, via ships, or from a scattering of debris in space. anyway you look at it, the arrogant omnipotence of homo sapiens takes a beating for our present egotistical state of culture was preceded by another of unfathomable age. if intellectual development is that old, isn't it logical that it may have created a form of flight not yet known to our engineers? let's forget the fifth decimal place go back to unity to the objective assimilation of qualitative data; back to philosophical generalizations and the divination of natural law; back, in fact, to the mentality of a humboldt, a newton, a copernicus. science is sta

K AMBER THE BASICS OF MAGICK

and be meaningless. selection and interpretation of your sensory inputs is essentially an automatic, mostly subconscious function of the mind. the program or map which the subconscious follows as its reference point is called a _model. the model is a subconscious mental photograph of how you believe the world looks (ie. worldview, mindset, egregore, or belief system. it was built up from an early age by your religious and cultural background through interaction with family and others. it contains your experiences, attitudes, and habits. and whether you realize it or not, most of your behavior, thoughts, feelings, and habits are based upon and conditioned by that model; even personality. the model is one of the mind's master programs. change in behavior generally requires a change in the mo

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

th not only the thirty-two paths of wisdom but also the fifty gates of understanding. the fifty gates is a hierarchic list of features of the universe; papus version is derived from athanasius kircher s oedipus agyptiacus (3 volumes, rome: 1652-5. papus section on sy concludes with an essay, the date of the sepher yetzirah by dr. sair a.c. which advances the notion that sy is from the patriarchal age or earlier on the basis that scholars have not proven otherwise at least not to the satisfaction of subscribers to the occult tradition* papus rendering of eser sefirot belimah (a phrase which opens a series of statements in sy, chapter 1) is the ten sephiroth, excepting the ineffable. it must be conceded that the meaning of belimah or beli mah is open to speculation. gershom scholem discussed

e main source of mystical speculation for 20073 25 sefer ha-bahir* the iyyun circle* the provence school as headed by rabbi isaac the blind, and the ashkenazi hasidim. the commentary of gaon of vilna (elijah ben solomon zalman) on sy is discussed in elliot r. wolfson s from sealed book to open text: time, memory, and narrativity in kabbalistic hermeneutics, in interpreting judaism in a postmodern age, edited by steven kepnes (new york: university press, 1996. raphael jospe s early philosophical commentaries on the sefer yesirah: some comments, in revue des tudes juives, 149 (1990, pages 369-415 contains a useful summary. consideration is given to the commentaries of saadia, dunash ibn tamim, judah ben barzillai al-bargeloni, and judah ha-levi. an addendum contrasts the case of the sefer ye

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

he one prepared by alex jassen and scott noegel at http//faculty.washington.edu/snoegel/jmbtoc.htm (university of washington) or the appendix to my gnotes on the study of merkabah mysticism and hekhalot literature in english. f for starters, though, refer to the following survey articles. alexander, p. s. gincantations and books of magic, h in emil schurer, the history of the jewish people in the age of jesus christ (175 b.c..a.d. 135, a new english version revised and edited by g. vermes, f. millar, and m. goodman (edinburgh: t&t clark ltd, 1986: volume iii, part 1, pp. 342- 79. idel, moshe. gon judaism, jewish mysticism and magic, h in envisioning magic: a princeton seminar and symposium, edited by p. schafer and h. kippenberg (leiden: brill, 1997. schafer, peter. gjewish magic literatur

jewish civilization, 2007. rabbi moshe greenes argues that maimonides was gsteeped in kabbalah, h in his brief foreword to six treatises attributed to maimonides, translated and annotated from the hebrew editions by fred rosner, m.d (northvale. london: jason aronson inc, 1991. 20081 19 also see. idel, moshe. gjewish philosophy and kabbalah in spain, h in sephardic& mizrahi jewry: from the golden age of spain to modern times (new york: new york university press, 2005. neoplatonism and jewish thought, edited by lenn e. goodman (albany: state university of new york press, 1992- dillon, john m. gsolomon ibn gabirol fs doctrine of intelligible matter h- mathis, c. k. gparallel structures in the metaphysics of iamblichus and ibn gabirol h- mcginn, bernard. gibn gabirol: the sage among schoolmen

ivan. gthe devotional ideals of ashkenazic pietism, h in jewish spirituality i: from the bible through the middle ages, edited by arthur green (new york: crossroad, 1986. gexegesis for the few and the many: judah ha-hasid fs biblical commentaries, h in jerusalem studies in jewish thought, vol. viii [proceedings of the 20081 23 third international conference on the history of jewish mysticism: the age of the zohar, edited by joseph dan (jerusalem: hebrew university, 1989. ghasidei ashkenaz private penitentials: an introduction and descriptive catalogue of their manuscripts and early editions, h studies in jewish mysticism (1982. gthe historical meaning of hasidei ashkenaz: fact, fiction or cultural self-image? h in gershom scholem fs major trends in jewish mysticism 50 years after (1993. gj

lume lxx (leiden/new york/koln, e.j. brill, 1996. following mystical trends inevitably leads through apocryphal christianity into gnosticism. for an overview of this complex subject, see gnosis: the nature and history of gnosticism, by kurt rudolph (edinburgh: t&t clark ltd, 1984; new york: harper and row, 1987. for texts, see (forgive the title) the gnostic scriptures: ancient wisdom for the new age, translated, annotated, and introduced by bentley layton (new york: doubleday, 1987, and the gnostic bible, edited by wallis barnstone and marvin meyer (boston& london: shambhala, 2003. 15. the more comprehensive english edition of the mishnah by herbert danby (1933) is still available from oxford university press. 16. a possible alternative to major trends is scholem fs kabbalah (jerusalem: k

KETAB E SIYAH

ory most great! most beautiful and most noble was i, and am, and the high favour bestowed upon my name by the architect of creation stirred, in the hearts of my lesser kin, treacherous envy and vile malice, inspiring them to plot injury to me, and nursed the sundrance of that august kingdom and brought to maturity a terrible transgression against all bonds of love and piety. second to me in rank, age and father's favour, my brother michael gathered to him the angels of god whose souls and minds were too perverted by the traitorous intentions that consumed them. o woe to them who sought to destroy me, they are themselves damned to destruction, consumed by their own, vain hatred. having gathered those unfit angels to him thus did michael address them, speaking with words of poisoned nectar "

e incites the harper's hand and poet's voice to play and sing of beauty and other merriment. and she spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am aset. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. a long night has descended and an age has come to an end. heaven's star has long waxed in the sky and it has reached its zenith, bringing victory to us over gog and magog's spawn, the brutal and monstrous giants who were lords of the earth until our empire conquered them when satan hurled from heaven a burning mountain down upon them. now that star falls and wanes, 51 growing duller with passing time, dying forever in the sky unti

ory most great! most beautiful and most noble was i, and am, and the high favour bestowed upon my name by the architect of creation stirred, in the hearts of my lesser kin, treacherous envy and vile malice, inspiring them to plot injury to me, and nursed the sundrance of that august kingdom and brought to maturity a terrible transgression against all bonds of love and piety. second to me in rank, age and father's favour, my brother michael gathered to him the angels of god whose souls and minds were too perverted by the traitorous intentions that consumed them. o woe to them who sought to destroy me, they are themselves damned to destruction, consumed by their own, vain hatred. having gathered those unfit angels to him thus did michael address them, speaking with words of poisoned nectar "

e incites the harper's hand and poet's voice to play and sing of beauty and other merriment. and she spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am aset. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. a long night has descended and an age has come to an end. heaven's star has long waxed in the sky and it has reached its zenith, 112 bringing victory to us over gog and magog's spawn, the brutal and monstrous giants who were lords of the earth until our empire conquered them when satan hurled from heaven a burning mountain down upon them. now that star falls and wanes, growing duller with passing time, dying forever in the sky unt

ot, a shoot become a sapling and sapling become a tree its boughs so wide to occlude sun and stars and sky yet shining with its own brilliance. upon the earth i shall myself create that race by the power of creation, won from god upon the field before the gates of heaven. they shall be as giants upon earth, their tread shall resound like thunder, their voices like clear trumpets heralding the new age. their eyes shall flash with fire and their arms reach across the sky's vault to pluck planets from their orbits. with sorceries inconceivable they will reshape existence, resolving what was flawed into a more perfect image. the turrets of high heaven shall be crushed to dust beneath the sandals of satan's children, the elohim slain by flame and steel. to me it falls, having wrested from my fa

LAITMAN M BASIC CONCEPTS IN KABBALAH

ve pleasure for the sake of both othf r o m t h e i n t r o d u c t i o n t o t h e z o h a r 69 ers and the creator. when the soul enters the body, the desire is born for altruism, an aspiration for the creator. the force of this aspiration will depend on the magnitude of desire. all that the soul attains in the second state remains in its possession forever, regardless of the degree of decay or age of the body. conversely, outside of it, the soul instantly receives a corresponding spiritual level and returns to its root. naturally, the soul s eternity in no way depends on the knowledge that was acquired during life, which disappeared with the demise of the body. its eternity lies only in the acquisition of the creator s traits. it is known that during the 6,000 years we were given for co

LAITMAN M FROM CHAOS TO HARMONY

n when we didn t really want to stay in the family, we would do it because of the children or because of the parents who needed our care. but today, the ego has become so overblown that we take nothing into consideration. the proliferation of divorce and single-parent families testify to this fact, despite the great difficulties they pose for the children. the recent increase in the number of old-age homes, an unheard of institution in the past, is yet another testimony to the disintegration of families. the intensification of the ego has global effects, too. these consequences are far-reaching and place us in an unprecedented situation: on the one hand, globalization shows us how connected we all are in economy, culture, science, education, and every other realm. on the other hand, our eg

n and drugs are the bane of our days. these are expressions of the helplessness that we feel because we don t know how to satisfy our desires to enjoy. our egos have now grown to a point where nothing familiar satisfies them. a typical demonstration of the hopelessness we feel is youth s attitude to life. many young people treat life very differently than their parents did when they were the same age. there is a whole wide world before them, with chapter two: the boundaries of joy 49 numerous opportunities for success and self-realization. yet, more and more young people lose interest in these objectives. it seems that young people have no interest in realizing their great potential. they seem to know in advance that at the end of the day, it will be pointless. they also see the adults aro

LAITMAN M KABBALAH REVEALED

mber of visitors and quantity of educational and informational materials on the science of kabbalah. biographies 11 p ro f e s s o r e rv i n l a s z l o prof. ervin laszlo, who graciously wrote the introduction to this book, is the founder and foremost exponent of systems philosophy and general evolution theory. born in budapest, hungary in 1932, laszlo made his debut as a concert pianist at the age of fifteen in new york, an event reported in life, time, newsweek, and the international media. prof. laszlo turned to science and philosophy in his mid-twenties and began publishing books and articles in 1963. in 1970 he received the state doctorate, the highest degree of the sorbonne, the university of paris. in subsequent years he was awarded honorary phds in the united states, canada, finl

sciousness is actually an old, perennial consciousness; only now it is being rediscovered. indeed, it is high time that planetary consciousness was rediscovered. we used to think that the typical, normal human consciousness is what we capture with our five senses. we considered everything else imaginary. the common perception was that we ended where our skin ended. other views were considered new age, mystical, or esoteric. ideas that we somehow belong together, that there is a context in which we are parts of a greater whole, have been considered the exception in the history of civilization. but if we look at the history of ideas, we will find that the truth is quite the opposite. the reductionist, mechaintroduction 17 nistic, and fragmented thinking that evolved in the western world over

eloped countries. in 2001, the world health organization (who) reported that depression is the leading cause of disability in the u.s. and worldwide. another major problem in modern society is the alarming abundance of drug abuse. it s not that drugs haven t always been in use, but in the past they were used primarily for medicine and for rituals, while today they are being used at a much earlier age, primarily to alleviate the emotional void that so many young people feel. and because depression is soaring, so is the use of drugs and drug-related crimes. another facet of the crisis is the family unit. the family institution used to be an icon of stability, warmth, and shelter, but not any more. according to the national center for health statistics, for every two couples that marry, one d

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

or theft, so we must conceal our aspirations for these kinds of pleasure. however, all of humanity accepts that within certain set boundaries, egoism can be utilized without any shame. moreover, the acceptable boundaries within which egoism can be used constantly vary, as does the fashion that dictates which boundaries are better. each of us, in the course of our lives and under the influence of age, meaning under the general providence of the creator from above nature, also changes the "garments" we use to satisfy our need for pleasure- 140- attaining the worlds beyond even from one individual to another, the change from one casing to the next is dramatic. for instance, a girl receives pleasure from a doll, but is not able to receive pleasure by caring for a real baby. on the other hand

pleasure from it. in the girl s mind, no pleasure can be derived from a real child because it is not a doll. she is convinced that her mother will be compensated for her hard toil in the world to come, whereas the girl desires to receive pleasure in this world, and, thus, opts to play with the doll. a child thinks in this manner, and one is not going to disagree with her because she is not of the age when she can derive pleasure from the real objects in this world. therefore, she derives it from toys from illusory, unreal objects. all of us, being godly creations, only aspire to pleasure that emanates from the creator. all of us can have a desire only for him, and we all perceive life only in this aspiration. in this, we are no different from our souls prior to their descent into this worl

easure, and such pleasure may be found only in an altruistic form. kabbalah is given to us so that with its help we can be convinced that it is necessary to change the external form of our pleasure, so that the truth will seem sweet to us, rather than bitter, as it appears at the moment. in the course of our lives, we are forced to alter the external clothing of pleasure because of our increasing age or because of our community. there is no word in our vocabulary to define pleasure. instead, there are words describing the form, the garb, and the objects from which we receive pleasure: from food, from nature, from a toy. we describe our striving for pleasure according to its type, as in "i like fish" the preferred pleasure of those who study kabbalah can be determined by the question: is it

e exerted by suffering. to be able to perceive the creator, one requires intellect and strength. it is known that to attain something highly valuable one needs to put in great effort and to undergo tremendous suffering. the amount of effort we invest faith- 329- determines in our eyes the worth of the object that we seek to attain. the degree of our patience signifies our life strength. until the age of forty, we are at the peak of our strength, whereas after that, the life force wanes along with our capacity to believe in ourselves, until our self-confidence and faith disappear completely at the moment of our exit from this life. since kabbalah is the highest wisdom and an eternal acquisition, in contrast to all the other acquisitions of this world, it naturally demands the greatest effor

then, the class proceeded with the weekly reading of the chapter from the book of zohar, with the commentaries of the sulam, and with the muffling of words and with half phrases in yiddish, as people who understood each other from half a glance. seeing them and listening to them i came to the conclusion that this bunch was simply biding their- 438- attaining the worlds beyond time until their old age, and if we hurried, we could still find another place to study kabbalah that evening. however, my friend held me back, declaring that he could not behave so tactlessly. in a few minutes the lesson was over, and the elderly man, having established who we were, asked for our phone numbers. he said that he would think of whom to suggest as a teacher for us, and he would get back to us. i was very

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

life. the scientific revolution that occurred during the 16th century brought radical changes in our thought patterns. at the time, researchers believed that theories must be tested against experiments and observations. they also cautioned us to avoid mythological and religious explanations. at the center of scientific thinking was an analysis of reality, and the search for scientific answers to age-old questions. until then, these topics had been ascribed to a divine power. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 10 in his book, mathematical principles of natural philosophy (1687, isaac newton (1642-1727) proposed a theory of mechanics that would let us calculate the change in the motion of any body when influenced by a given force. the success of newton s t

e above has significantly diminished the predominance of natural science in general and physics in particular. instead, it positioned science as a tool that uncovers a limited part of reality, rather than the absolute truth. the actual reality is hidden from us; we cannot discover it by means of scientific research. in recent years, many scientists have become interested in various religions, new age theories, and mysticism. they are trying to find new tools and new ways to understand the hidden parts of reality, those unattainable by using conventional research methods. this scientific predicament has escalated into a crisis since the turn of the century, challenging our ability to expose the full picture of the world we live in, and to understand the rules that govern both nature and hum

a stage where we are starting to understand that spiritual evolution must begin. pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 32 today, humanity is facing a series of crises on both social and scientific fronts. many signs point to today s bleak state of humankind and the global crisis it is experiencing. drug abuse is perpetually increasing and begins at an increasingly younger age; depression is spreading like a plague, and international terrorism has become uncontrollable. there is but one purpose to all of the above: to help humanity realize that the root of all our troubles is the intensification of our egoistic will to receive, and that we must mend it. kabbalists wrote about the intensification of the ego ages ago, explaining that when humanity reaches this state

nd how best to do it. kabbalists can also see the forces operating on them at any given moment in time, such as why one should marry a specific individual, or why one s children are the way they are. all these details are predetermined. today, in fact, even science acknowledges that this information is determined in the genes. there is a famous story about twins who were separated at a very young age and lost contact with each other. thirty years later they reunited and discovered that both had the same occupation, their wives had the same name, they had given their children the same names, and they even lived in houses with the same street number. matters unfold this way because our internal informas t r i v i n g f o r b a l a n c e 89 tion defines everything that will happen to us in ea

a sixth sense. this term emphasizes that with the intention to bestow, one can feel what is present beyond one s five natural senses. our sixth sense works just as our five senses do. the only difference between them is that the five original senses are naturally present in us, while the sixth sense is one that we must build by ourselves. while the sensitivity of the natural senses may vary with age or other elements, it is generally true that it is natural for us to have five properly working senses. b u i l d i n g t h e s p i r i t ua l k l i( v e s s e l/ t o o l) 121 as previously stated, it is we who must build the sixth sense. this is because the sixth sense is not a sense in the usual meaning of the word, but is rather an intention. our task is to study the forms by which the crea

LAITMAN M THE KABBALAH EXPERIENCE

s egoistic. moreover, we have drifted so much farther from spirituality than they did, that if we did come back to it now, we would have to go that much deeper into the system of creation. t h e s t u d y o f k a b b a l a h 87 t h e g oa l q: why do kabbalists such as the holy ari, rav kook and rav ashlag maintain that it is necessary for any person to study the wisdom of kabbalah, regardless of age, sex, or nationality? a: the reason studying kabbalah is important is that there is a great power in the study of kabbalah that can be of benefit to everyone. when we study kabbalah, even if we do not understand anything we study, but seek only to understand, we awaken within us an influence of the upper light. in one of our lives, we must attain the completion of our souls. if we do not achie

e, all over the world. in principle, non-jews should come to kabbalah in masses only after the jews do, but if there are those among them who ve already ripened, they ll follow the same path as jews. after all, kabbalah is a method for connecting with the creator, who is unique. a gentile who walks toward the creator is called jewish, and a jew who doesn t is called a gentile. q: what is the best age to start studying kabbalah? a: there is no age limit for the study of kabbalah. i have a student who is eighty years old, and i have students who have just finished high school. when you study, there are no differences between age or origin. the soul doesn t make such discriminations. wo m e n s t u dy i n g k a b b a l a h q: are women allowed to study kabbalah? a: the holy ari said that ever

or an upper force, for the creator, for something outside the individual. then, all worldly satisfactions begin to pale. this is already a phenomenon that characterizes the surfacing of the soul. at that stage, the search begins for the source from which one can satisfy oneself, which can only be found in kabbalah. when does this happen to us? that depends on our maturity. it is not a question of age, but of the number of incarnations we have gone through and the root our soul comes from. we are all individual parts of one collective soul called adam. the soul dresses in the body. everyone has a unique, special soul. that is, it may take one person fifteen life cycles to attain spiritual sensations, while another would need only five. one may need to experience horrendous torments, while a

s lifetime, experience several additional cycles and cut the road of correction much shorter, and experience a level of existence completely different from that of today, where we will not feel the transition between life and death. q: when does the soul dress in a physical body- is it at birth, or at another time? a: the dressing of the soul in our biological body does not relate to the physical age of the body. when a person begins to feel a desire for the upper world (by desire, i mean a genuine yearning for the upper world, it means that a soul has clothed him. r e i n c a r n at i o n q: is reincarnation the appearance of a new soul, which brings about the birth of a new person? a: we do not count people like we count cattle heads; not by physical heads, but by spiritual heads, meanin

irst book on kabbalah in 1984. at that time, the public was very earthbound, with its feet firmly on the ground, and thought that progress and a rational attitude would solve the questions of life. it seemed as though the topic of the book went against common sense. but in retrospect, when i look ten or fifteen years back, i see that everything has changed completely, even among people who are my age. today, people believe that which they regarded as nonsense only fifteen years ago: the spiritual world, souls, prophesies, the change of fate- these are things that excite everyone today. the zohar predicted this time as a necessary phase in the collective development of humanity. for that reason, i am delighted with what is happening. however, as in anything else, after the current enthusias

LAITMAN M THE PATH OF KABBALAH

vance. we have a will to receive. that will comes from above and is constantly increasing, growing farther from the creator through the impure worlds, and acquiring its final shape of egoism. that state is called our world. one begins one s advancement within the impure system and acquires the aim to bestow. with this aim, one begins to correct the will to receive until reaching one s bar mitzvah age (thirteen years old, a certain spiritual degree. the light comes from above, depending on the correction of one s desires, and fills the creature. this means that the soul the light of correction clothes the body (the will to receive. the soul, or light, passes through the holy worlds, and this is the time of correction. if we render pleasure to the creator in the act of reception, it is calle

two-year phase of suckling, during which the soul evolves and receives light that gradually increases its screen. t h e pa t h o f k a b b a l a h 34 but in the world of beria, the soul is still in a state of katnut (meaning it only has vessels of ge. beyond the world of atzilut begins the gradual process of the growth of the soul, the acquisition of the vessels of ahp. growth continues until the age of thirteen, the bar mitzvah age. at this stage the soul becomes independent in atzilut, and has the screens with which it can commence receiving in order to bestow by adding the vessels of reception denominated ahp de aliyah. there are two partzufim called zeir anpin and nukva (malchut) in the world of atzilut. they relate to one another in various ways, depending on whether the soul is in ka

our desires, meaning our vessels. therefore, when we read these books, we must always remember the writer s spiritual degree. that enables us to not only connect with the ideas and direction, but also forms a bridge that could help us in our progress as we bond with the author. it is not important if the author is alive or not; we can bond in our feelings while studying the author s books. at the age of 18, the eldest son of baal hasulam, baruch ashlag, finished his studies at the yeshiva (school for orthodox jews) and started to work as a construction worker. he would rise before dawn, eat a kilogram of bread and onion, drink a little water, and go to work. bread and onion was also his supper. on holidays he would add a little herring or something else that would make his meal more festiv

. there are no changes in the body except for its aging. only the will to receive pleasure needs to be corrected. our bodies are only flesh; they need sleep, physical pleasures, food, and rest. they have nothing in common with the internal, spiritual correction. that is why the body doesn t change when the soul changes. even our characters remain the same. my rabbi was still running around at the age of eighty. he just didn t know how to take things slowly. that was his character and it never changed. in our current state, we are unable to imagine what the world will be like when our souls are corrected. our bodies will lose their meaning. pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 119 will there still be a universe and everything around us? will we bear children? will

r s womb. the fetus then goes through nine months of spiritual development that cort h e pa t h o f k a b b a l a h 128 respond to a state of conception, until it is born as an independent, though small being. then there are two years of infancy and feeding at the breast of the superior. then, the infant continues to grow (at the expense of the superior partzuf, but in a separated form) until the age of thirteen, and from that age begins the state of gadlut (adulthood. this is how every person s soul develops. everything the kabbalah books describe, everything that happens in our world and everything the torah speaks of are processes of ascent on the spiritual ladder. there is nothing but a human being and the creator, and our entire way is meant to bring us closer to him. q: how can one k

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

faculties are the heritage of the whole human race; they will unfold within every one of us as our evolution progresses; but men who are willing to devote themselves to the effort map gain them in advance of the rest, just as a blacksmith fs apprentice, specializing in the use of certain muscles, may attain (so far as they are concerned) a development much greater than that of other youths of his age. there are men who have these powers in working order, and are able by their use to obtain a vast amount of most interesting information about the world which most of us as yet cannot see. c let it be clearly understood that there is nothing fanciful or unnatural about such sight. it is simply an extension of faculties with which we are all familiar, and to develop it is to make oneself sensit

h revolution, and worked much with madame blavatsky, who was at that period in incarnation under the name of pere joseph. he also appears to have disguised himself as baron hompesch, who was the last of the knights of st. john of malta, the man who arranged the transfer of the island of malta to the english. this great saint and teacher still lives, and his present body has no appearance of great age. i myself met him physically in rome in 1901, and had a long conversation with him. 32. in co-masonry we refer to him as the head of all true freemasons throughout the world (abbreviated as the h.o.a.t.f) and in some of our lodges his portrait is placed in the east, above the chair of the r.w.m, and just beneath the star of initiation; others place it in the north, above an empty chair. upon h

its ceremonies and teachings were somewhat modified by the migration of the rites of attis and cybele to rome about 200 b.c, and again through the medium of the soldiers returning from the campaigns of vespasian and titus. from the collegia this mingled tradition was handed on through the comacini and various other secret societies through the dangerous times of the middle ages; and when a better age dawned and persecution became less fierce it came to the surface once more. certain fragments of it were gathered together in 1717 to form the grand lodge of england, and so it has come down to us unto the present day. 84. it should be understood, however, that there is no one line of masonic orthodoxy. a parallel tradition, coming originally from chaldean sources, has given rise to masonry as

nt of this symbol had taken place. if we draw lines joining each of the two ends (fig. 8 c& d, we get the double axe- the double-headed battle-axe, which appeared when hafting was invented. that was the sign of the chief or king in many parts of the world. among the chaldeans, for example, it was the token of ramu, which was their name for the supreme god, and one of his titles was the god of the age. the same symbol was also found among the aztecs, which shows their connection with egypt. they represented their chieftain by this symbol of the age, which was their sign for god, because the chief was looked upon as god fs representative. there are still tribes in central africa among which that double axe has a hut to itself, as a great chief would have. 248. quite recently extensive archae

among other things discovered there was this symbol of the double axe, which there also stood for the deity(*fig. 9 is reproduced (with permission) from an illustration in the palace of minos in knossos, by sir arthur evans) in the outer courts of the temples of the great kingdom of knossos there were many statues, but when one penetrated to the holy of holies there was no statue, but the double age was there set up as a symbol of the supreme, and was called the labrys. that is the 249. figure 9 250. 251. origin of the word labyrinth; for the first labyrinth was constructed in order that this sacred symbol might be put in the middle of it, and the way to it was confused in order to symbolize the difficulty of the path which leads to the highest. the stories of the minotaur and theseus and

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

quite naturally to derive masonry from the operative lodges and guilds of the middle ages, and to suppose that speculative elements were later grafted upon the operative stock- this hypothesis being in no way contradicted by existing records. bro. r. f. gould affirms that if we can assume the symbolism (or ceremonial) of masonry to be older than 1717, there is practically no limit whatever to the age that can be assigned to it(*concise history of freemasonry, by r. r gould, p. 55; but many other writers look for the origin of our mysteries no further back than the mediaeval builders. amongst this school there is a tendency, also very natural when such a theory of origin is held, to deny the validity of the higher degrees, and to declare, in accordance with the solemn act of union between t

reat islands ruta and daitya were whelmed beneath the ocean, and only the island of poseidonis remained(*op. cit, pp. 119 and 132, and the story of atlantis, by scott elliott) it was during the dominance of that empire that the three pyramids were built in accordance with the astronomical and mathematical lore of the atlantean priests(*see the hidden life in freemasonry, p. 229) and it is to this age also that we look for the origin of those mysteries which have been handed down to us in the ceremonies of freemasonry. even then the ceremonies were ancient, and we must search a still more remote past for their ultimate source. in the great catastrophe of 75,025 b.c. the whole land of egypt was flooded, and nothing remained of all its glory save the three pyramids rising above the waters(*ma

d by oaths of secrecy as in the old days. 103. every great nation has had its mysteries, through which the great teachers of mankind sought to instruct the people in matters of importance, inspired by the great white lodge which stands behind all religions alike. among these the egyptian mysteries were preeminent among the western peoples of the ancient world, not only because of their immemorial age, but because of the fact that egypt was one of the auxiliary centres of the white lodge. the great white brotherhood has its headquarters in central asia, but it has at various times and for various purposes maintained subsidiary lodges in different parts of the world. 104. the presence of this secret centre belonging to the white brotherhood had much to do with egypt s greatness throughout th

r, divided into two main sections, the lesser and the greater. the lesser mysteries are typified to some extent by what we now know as the first degree of craft masonry, while the greater mysteries were analogous to what we now call the second and third degrees. beyond these there was a ceremony corresponding to the degree of i.m, in which the succession of powers was guarded and transmitted from age to age; and still further in reserve there were the yet greater spiritual powers that are indicated, and even given to some extent, in the higher degrees of the ancient and accepted scottish rite. behind the whole system of masonic initiation was (and is) the white lodge itself, conferring the five great initiations which lead to human perfection and full union with god. 111. the mysteries of

d it, but since the box fitted none of them, osiris at the last laid himself down in it, whereupon the conspirators at once fastened down the lid, securely sealing it with lead, and cast it into the nile. the murder of osiris is said to have taken place on the seventeenth day of the month athyr (hathor, when the sun was in scorpio, osiris being in the twenty-eighth year either of his reign or his age (it will be noted that this date marks the beginning of winter, when the sun is mystically slain by the forces of darkness; and it was on this date, corresponding to the festival of all souls in the christian church, that the land of egypt mourned the death of osiris, as we mourn the death of the body of jesus on good friday) 148. news was brought to isis at coptos of the tragedy which had occ

LEFT HAND PATH AND RIGHT HAND PATH

sumption of alcohol and other intoxicants, animal sacrifice, and flesheating. the two paths are viewed as equally valid approaches to enlightenment; vamchara, however, is considered to be the faster and more dangerous of the two, not suitable for all practicioners. this usage of the terms is still current in modern tantra. adoption by western occultism the prevalence of these terms within the new age movement, particularly occultism and satanism, is often attributed to the influence of helena blavatsky, who first used the term left-hand path to describe "immoral" religions. this usage was popularized by aleister crowley, who maintained that his religion, thelema, was, despite appearances, not of the left-hand path. it is not known whether she borrowed these terms from tantra or from a diff

LETTER FROM A LUCIFEREAN

g light had ripped away the old world- had removed all absolutes and givens. everything which i had been brought up to take for granted was shaken- the firm foundations of my world crumbled in that instant, and i was lost, as it were. some months later, i fell into a conversation with a chap i met in the central library. i expounded my somewhat idealistic conviction that science would usher in an age of rationality, and that the age of christianity s grip upon the world was passing away. he asked me if i had heard of the evil aleister crowley, who had declared that "there is no god but man" i had heard of crowley- indeed my father had once burnt a copy of the news of the world which had somehow found its way into the house which made much of his death and the devilworshippers who attended

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

d start killing family members. a na ve english teacher saves teens from their fate. blake, william the work of the english mystical poet and artist william blake (1757 1827) is full of visions of angels, including fallen angels( demons. blake, who is known to many for such poems as tiger, tiger, burning bright, was born in london. he attended henry pars s drawing school in the strand, and at the age of fifteen he was apprenticed to the engraver james basire.after ending his apprenticeship in 1779, he went to the school of the royal academy, where he first exhibited a picture in 1780. in 1783 his friends paid for the printing of poetical sketches, and in 1784 blake married catherine boucher, who was destined to be very important for his work. in 1789, blake issued songs of innocence, the f

taken root and is being passed down from parents to children. satanists have thus had to seriously consider what it means to rear their offspring as satanists, despite the fact that, as one satanist mother noted, the whole idea of raising the next generation in the black arts has a distinctly tabloid quality about it. in website discussions, satanists have grappled with such problems as: at what age is it appropriate to begin bringing children to rituals, what to do in a hostile public school environment, how parents should respond to their child s request to go to church with friends from school, and other such matters. satanic parents have also had to face the issue of raising their children as moral human beings in a religious tradition that has often explicitly advocated antinomianism

his own times, interpreted by the story of his own inner anguishes, represents dante s primary source of inspiration for the divina commedia, an allegory of the human condition and destiny in the form of a vision of the state of the souls after death. dante himself is the pilgrim of the visionary journey through hell and purgatory, to heaven, during a week at easter in the year 1300 when, at the age of thirty-five, he d 61 62 dante s inferno feels lost in the dark wood of his own moral confusion. the latin poet virgil, representing secular learning, is his guide through the depths of hell and up the mountain of purgatory, and beatrice, representing the higher divine inspiration, leads him to heaven and to the inexpressible divine source of all love. dante adopted a punitive inferno, and a

cited above, conservative christians also believe that demons founded and continue to shape all non-christian traditions. as asserted in demons in the world today, the great ethnic faiths of india, china and japan major in demonism, as well as the animistic religions of africa, south america and some islands. conservative christians take a similar position with respect to occult/metaphysical/new age religion. to cite a sample passage from lee and hindson s angels of deceit: today people are experimenting with astrology, witchcraft, ouija boards, divination, channeling, tarot cards, fortune-tellers, mediums, crystals and shamans.mankind has come to the final conclusion of disbelief in god and has turned to belief in the very opposite! satan has cleverly convinced the modern mind that he is

ons who are conservative christians. their critiques are logically derived from conservative christian beliefs about satanism and demonic possession. in their article, relationship of role-playing games to self-reported criminal behavior, suzanne abyeta and james forest studied the criminal tendencies of gamers and found that they committed fewer than average numbers of crimes for people in their age group. the association of gifted-creative children of california surveyed psychological autopsies of adolescent suicides and were unable to find any linked to these games. the national association has endorsed dungeons and dragons for its educational content. the american association of suicidology, the center for disease control, and health and welfare (canada) have conducted extensive studie

LIBER 141

group of circumstances favourable; at another time again a lesser sum will arrive; but also these may be reversed, in the worst case the loss of the sum proposed or the occurrence of an event which might involve that loss, or at least 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 exp

LIBER 777

nearly the only one. all these beautiful schemes break down sooner or later, mostly sooner. iv but it is necessary to settle on something: bad rules are better than no rules at all. we may then hope that our critics will aid our acknowledged feebleness; and if it be agreed that much learning hath made us mad, that we may receive humane treatment and a liberal allowance of rubber-cores in our old age. 4. the tree of life is the skeleton on which this body of truth is built. the juxtaposition and proportion of its parts should be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only co

n, as it actually does. 4 2 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (9 for yoni) 3 2 4= of b kun danger and obscurity genoj. 4 1 2 e of= mbng youth and ignorance. 5 2 7= of+ hs waiting, sincerity. 6 7 2+ of= sung contention, opposition, strength in peril. 7 0 2 9 of= sze multitude, age and experience. 8 2 0= of 9 p help. the hexagrams 43 figure. nature. name. divination and spiritual meaning. 9 3 7 d of+ hsi o kh small restraint. 10 7 6+ of c l pleased, satisfaction, treating, attached to, a shoe. 11 0 7 9 of+ th i spring, tree course. 12 7 0+ of 9 ph decay, patience, obedience, autumn, shutting up, restriction 13 7 5+ of! thung zbn union (of men. 14 5 7! of+ t y great havin

LIBER ALEPH

g a particle of warmth from the complacent camel. the confessions of aleister crowley. liber aleph vel cxi the book of wisdom or folly v a.a. publication in class b 1 a apologia (prologue) have begotten thee, o my son, and that strangely, as thou knowest, upon the scarlet woman called hilarion, as it was mysteriously foretold unto me in the book of the law. now therefore that thou art come to the age of understanding, do hou give ear unto my wisdom, for that therein lieth a simple and direct way for every man that he may attain to the end. firstly, then, i would have thee to know that spiritual experience and perfection have no necessary connection with advancement in our holy order. but for each man is a path: here is a constant, and there is a variable. seek ever herefore in thy work of

e was perfect; it was their fall from that innocence which drove them from the garden. in the love of romeo and juliet was no flaw; but family feud, which imported nothing to that love, was its bane; and the rashness and violence of their revolt against that repression, slew them. in the pure outrush of love in desdemona for othello was no flaw; but his love was marred by his consciousness of his age and his race, of the prejudices of his fellows and of his own experience of woman-frailty. t the book of wisdom or folly 5 e gesta de amore (histories of love) ow literature overfloweth with the murders of love, so also doeth history, and the lesson is ever the same. thus the loves of abelard and of heloise were destroyed by the system of repression in which they chanced to move. thus beatrice

ith a feeling of lightness and of purity. and this is because the blood hath absorbed, in its need of nutriment, all foreign elements. such also is the case with the mind which hath not fed itself on thought. consider the placid and ruminent existence of such persons as read little, are removed from worldy struggle by some sufficient property of small and unexciting value, stably invested, and by age and environment are free from passion. they live, according to their own nature, without desire, and they oppose no resistance to the operations of time. such are called happy, and in their way of vegetable life it is so; for they are free of any poison. m liber aleph vel cxi 20 s de motu vit (of the motion of life) earn then, o my son, that all phenomena are the effect of conflict, even as th

it verbum (of the magi of the order a.a, by whom the word is made flesh) ow, o my son, the incarnation of a poet is particular and not universal; he sayeth indeed true things but not the things of all-truth. and that these may be said it is necessary that one take human flesh, and become a magus in our holy order. he then is called the logos, or logos aionos, that is to say, the word of the on or age, because he is verily that word. and thus may be be known, because he hath it given unto him to prepare the quintessence of the will of god, that is, of man, in its fullness and wholeness, comprehending all planes, so that his law is simple, and radical, penetrating all space from its single light. for though his words be many, yet is his word one, one and alone; and by this word he createth m

thought from their words; but because they have no technical skill to express hemselves, the do not enable others to reproduce or recreate he original passion which inspired them, or even any memory hereof. understand then what is the agony of the great soul who hath every key of paradise at his girdle, when he would open the gate of holiness, or of beauty, or any virtue soever, o the men of his age! s liber aleph vel cxi 116 dl de stultitia humana (of human folly) now that a mind can only apprehend those things with which it is already familiar, at least in part. moreover, it will ever interpret according to the distortion of its own lenses. thus, in a great war, all speech soever may be understood as if it were of reference thereunto; also, a guilty person, or a melancholic may see in e

LIBER AZAZEL

of days. 15. i am azazel. i am he who strengthens; he who inspires; he who creates. 16. i am also he who weakens that which must be destroyed; he who destroys that which must make way for better things. i am progress. i am unconquered energy. i am magick. 17. i have sent lilith, my consort, to be your bride. she unveils my glory in your hearts and minds. she reveals my darkness and ushers in the age of my light. she has been a noble guide to mankind from the beginning, she has revealed me to the few whom i claim as my own. 18. to the others, she is a fearsome creature- feeding upon the worthless children of their hearts. 19. a destroyer, and the very depths of my darkness revealed to the unworthy. she is an enemy to be feared, and an ally to be sought- she is the purest of me. 20. my flam

. i am complete, i need nothing. 15. seek your strength in me, not your frailty. i am the god of the proud, not a vehicle of shame or humiliation. 16. my names and manifestations on this plane are legion, i have been known to many, but understood by but a few. 17. the time of my full unveiling is fast approaching, a time when the winds and seas shall be aflame with my glory. 18. the dawn of a new age; the time of my glory and my chosen. 19. then all falsehoods shall be shattered, all the lies of men and their prophets and messiahs will be made clear. my fury and wrath shall be upon the earth, and my chosen will be feared and respected. 20. they will possess the true judgment of the fifth gate, and the fires of my majesty will transform the entirety of this realm. 21. lo, i am coming. prepa

LIBER CHANOKH

e fourteenth key noroni bajihie pasahasa oiada! das tarinuta mireca ol tahila dodasa tolahame caosago homida: das berinu orocahe quare: micama! bial. oiad; aisaro toxa das ivame aai balatima. zodacare od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye sons of fury, the daughters of the just one! that sit upon 24 seats, vexing all creatures of the earth with age, that have 1636 under ye. behold! the voice of god; the promise of him who is called amongst ye fury or extreme justice. move and shew yourselves! unveil the mysteries of your creation; be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of c of e in the tablet of e. the queen of the thrones of earth. the fifteenth key ilasa! tabaanu li

LIBER CLXV A MASTER OF THE TEMPLE

ioner of the a\a, made his entry into this world by the usual and approved method, on april 2nd 1886 e. v, having only escaped becoming an april fool by delaying a day to summon up enough courage to turn out once more into this cold and uninviting world. having been oiled, smacked and allowed to live, we shall trouble no further about the details of his career until 1906, when, having reached the age of 20 years, he began to turn his attention toward the mysteries, and to investigate spiritualism, chiefly with the idea of disproving it. from this year his interest in the occult seems to date, and it was about this time that he first consciously aspired to find, and get into touch with, a true occult order. this aspiration was, as we shall see, fulfilled three years later, when he had an op

LIBER CXCVII STORY OF SIR PALAMEDES

es and men makes off that strong, persistent fool sir palamede the saracen. 26 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage .this beast is he of whom there spoke the prophets of the golden age .mark! all that mind is, he is not. sir palamede in bitter rage sterte up .is this the fool .od wot, to see the like of whom i came from castellated camelot. the sage with eyes of burning flame cried .is it not a miracle? ay! for with folly travelleth shame, and thereto at the end is hell believe! and why believe? because it is a thing impossible. sir palamede his pulses pause .it is not possi

bait. now, careless of the knightly oath, sir palamedes, the saracen knight 37 the sun pours down his eastern gate. the chase is over: see ye then, coursing afar, afoam at fate sir palamede the saracen! 38 xvii sir palamede hath told the tale of this misfortune to a sage, how all his ventures nought avail, and all his hopes dissolve in rage .now by thine holy beard. quoth he .and by thy venerable age i charge thee this my riddle ree. then said that gentle eremite .this task is easy unto me! know then the questing beast aright! one is the beast, the questing one: and one with one is two, sir knight! yet these are one in two, and none disjoins their substance (mark me well, confounds their persons. rightly run their attributes: immeasurable, incomprehensibundable, unspeakable, inaudible, int

train smites on the air? the prison smashes. hark .tis the questing beast again! then as he rushes forth the note roars from that beast fs malignant throat with laughter, laughter, laughter, laughter! the wits of palamedes float sir palamedes, the saracen knight 75 in ecstasy of shame and rage .o thou. exclaims the baffled sage .how should i match thee? yet, i will so, though doomisday devour the age. weeping, and beating on his breast, gnashing his teeth, he still confessed the might of the dread oath that bound him: he would not yet give up the quest .nay! while i am. quoth he .though hell engulph me, though god mock me well, i follow as i sware; i follow, though it be unattainable. nay, more! because i may not win, is.t worth man.s work to enter in! the infinite with mighty passion hath

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

t step; let us sing: gi do not ask to see the distant path; one step fs enough for me. h but (you will doubtless say) i pith your? itself with another: why question life at all? why not remain ga clean-living irish gentleman h content with his handicap, and contemptuous of card and pencil? is not the buddha fs goad geverything is sorrow h little better than a currish whine? what do i care for old age, disease, and death? i fm a man, and a celt at that. i spit on your snivelling hindu prince, emasculate with debauchery in the first place, and asceticism in the second. a weak, dirty, paltry cur, sir, your gautama! yes, i think i have no answer to that. the sudden apprehension of some vital catastrophe may have been the exciting cause of my conscious devotion to the attainment of adeptship.bu

LIBER DCCCLX JOHN ST

in class c. 3 preface nobody is better aware than myself that this account of my retirement labours under most serious disadvantages. the scene should have been laid in an inaccessible lamaserai in tibet, perched on stupendous crags; and my familiarity with central asia would have enabled me to do it quite nicely. one should really have had an attendant sylph; and one fs guru, a man of incredible age and ferocity, should have frequently appeared at the dramatic moment. a gigantic magician on a coal-black steed would have added to the effect: strange voices, uttering formidable things, should have issued from unfathomable 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

in .sana) reading the siva samhita. 9.0 .sana very painful again. true, i was doing it very strictly. i notice they give a second stage.trembling of the body.as preliminary to the jumping about like a frog .i had omitted this, as one is so obviously the germ of the other. the hindus seem to lack a sense of proportion. when the yog, by turning his tongue back for one half-minute, has conquered old age, disease and death; then instead of having good time he patiently (and rather pathetically, i think) devotes his youthful immortality to trying to .drink the air through the crow-bill. in the hope of curing a consumption of the lungs which he probably never had and which was in any case cured by his former effort! 9.40. have been practising a number of these mudras and .sanas. concerning the v

LIBER DCCCXI ENERGIZED ENTHUSIASM

ng morning air. the weariness or boredom, the headache or somnolence, are nature fs warnings. viii now the purpose of such a ball, the moral attitude on entering, seems to me to be of supreme importance. if you go with the idea of killing time, you are rather killing yourself. baudelaire speaks of the first period of love when the boy kisses the trees of the wood, rather than kiss nothing. at the age of thirty-six i found myself at pompeii, passionately kissing that great grave statue of a woman that stands in the avenue of the tombs. even now, as i wake in the morning, i sometimes fall to kissing my own arms. it is with such a feeling that one should go to a ball, and with such a feeling intensified, purified and exalted, that one should leave it. if this be so, how much more if one go wi

te 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 one is old; when one is young one is on springs until the hour falls; but the love of god, which is the only true love, diminishes not with age; it grows deeper and intenser with every satisfaction. it seems as if in the noblest en this secretion constantly increases.which certainly suggests an external reservoir.so that age loses all its bitter-ness. we find gbrother lawrence, h nicholas herman of lorraine, at the age of eighty in continuous enjoyment of union with god. buddha at an equal age would run up and down the eight high tran

ggests an external reservoir.so that age loses all its bitter-ness. we find gbrother lawrence, h nicholas herman of lorraine, at the age of eighty in continuous enjoyment of union with god. buddha at an equal age would run up and down the eight high trances like an acrobat on a ladder; stories not too dissimilar are told of bishop berkeley. many persons have not attained union at all until middle age, and then have rarely lost it. it is true that genius in the ordinary sense of the word has nearly always showed itself in the young. perhaps we should regard such cases as nicholas herman as cases of acquired genius. now i am certainly of opinion that genius can be acquired, or, in the alternative, that it is an almost universal possession. its rarity may be attributed to the crushing influen

LIBER LVII

me through the shape of the pentagram, which it imitates. sa, ruin, destruction, sudden death. scil, of the personality in samadhi. lpa, thick darkness. cf. st. john of the cross, who describes these phenomena in great detail \oa, the hindu aum or om.47 llwhm, mad.the destruction of reason by illumination. hlwo, a holocaust. cf. sa. alp, the hidden wonder, a title of kether. 114. omd, a tear. the age of christian rosenkreutz. 120 ]ms, samech, a prop. also ydswm, basis, foundation. 120= 1 2 3 4 5, and is thus a synthesis of the powers of the pentagram [also 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v. supra equinox, no. iii.48 i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.1249 a

e of 21. hence it is the nearest that our dualistic consciousness can conceive of 21, hyha, the god of kether, 1. thus truth is our chiefest weapon as a rule. woe to whosoever is false to himself (or to another, since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation in thought, word, or deed! by my side as i write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath.78 463. shows what the wand ought to represent. not 364;79 so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he

LIBER LXVII THE SWORD OF SONG

s only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong. awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age.s awful youth! to arms against the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith .god hath forsaken his elect. confusion sweeps upon the throng. awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that

of runing sect; out from the shrine flits the lost wraith .god hath forsaken his elect. confusion sweeps upon the throng. awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that appeal in agony to their prostrate lord! raise the duped herd.they have suffered long awake, awake, o sword of song! my strength this agony of the age win through; my music charm the old sorrow of years: my warfare wage by iron to an age of gold. the world is old, and i am strong. awake, awake, o sword of song* the name of siegfried.s sword. introduction to .ascension day and pentecost. not a word to introduce my introduction! let me instantly launch the boat of discourse on the sea of religious speculation, in danger of the rocks of authori

in religion and politics of modern times: shelley on the brink of such another political upheaval. shakespeare alone sat enthroned above it all like a god, and is not lost in the mire of controversy* this, also, though .i.m no shakespeare, as too probable. i have endeavoured to avoid: yet i cannot but express the hope that my own enquiries into religion may be the reflection of the spirit of the age; and that plunged as we are in the midst of jingoism and religious revival, we may be standing on the edge of some gigantic precipice, over which we may cast all our impedimenta of lies and trickeries, political, social, moral and religious, and (ourselves) take wings and fly. the comparison between myself and the masters of english thought i have named is unintentional though perhaps unavoida

s my tribute.a jolly good strong .un. to the eunuch, the faddist, the fool, and the wrong .un! it.s fun when you say .a mysterious way32 god moves in to fix up his maskelyne tricks. he trots on the tides, on the tempest he rides (like cosmo; and as for his pace, we bethought us achilles could never catch up with that tortoise. no flyer, but very .who.s griffiths* no jackpot! i straddle the blind, age! at hymns i.m a moral; in sankey, your kettle may call me a black pot. here.s diamond for coke, and pink pearl for pale coral. though his mills may grind slowly.what says the old hymn?33 tune, limerick! author? my memory.s dim. the corn said .you sluggard. the mill .you may tug hard (or lug hard, or plug hard; i forgot the exact rhyme; that.s a fact .if i want to grind slowly i shall. a quaint

is thrown off for any but the utterly besotted; edmund.s speech stands up in the face of all time as truth; it challenges the acclamation of the centuries. edmund is then the hero; more, he is shakespeare.s own portrait of himself; his ways are dark.(and, alas! his tricks are vain).for why? for the fear of the conventional world about him. he is illegitimate: shakespeare is no true child of that age, but born in defiance of it and its prejudices. having taken this important step, let us slew round the rest of the play to fit it. if it fits, the law of probability comes to our aid; every coincidence multiplies the chance of our correctness in increasing proportion. we shall see.and you may look up your proctor .that if the stars are placed just so by chance not law, then also it may be pos

LIBER LXXVIII

nion. xxvi the lord of wealth ten of pentacles an angelic hand, holding by the lower extremity a branch whose roses touch all the pentacles. no buds, however, are shewn. the symbols of# and f are above and below. a description of the cards of the taro 31 the pentacles are thus arranged i. completion of material gain and fortune; but nothing beyond: as it 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 (riches and wealth. herein are hywal and hyuhh 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 z.a.m, each held by a white radiant angelic hand. upon the point

ce. strength and force, but arrested as in act of judgment. may mean law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes gunexpected current. h 10. good fortune, happiness (within bounds. intoxication of success. 11. courage, strength, fortitude, power passing on to action. obstinacy. 12. enforced sacrifice, punishment, loss, fatal and not voluntary, suffering. 13. time, age, transformation, change involuntary (as opposed to 18, pisces. or death, destruction (only latter with special cards [specially, a sudden and quite unexpected change] 14. combination of forces, realization, action (material effect, good or evil. 50 liber lxxviii 15. materiality, material force, material temptation, obsession. 16. ambition, fighting, war, courage, or destruction, danger, fall

LIBER MMCMXI NOTE ON GENESIS

l thought (even as the ain soph with its mighty veils depending back from kether is behind and beyond all manifestation) is the number 0. its symbol is the very emblem of infinite space and infinite time. multiply it by any active and manifested number; and that number vanishes.sinks into the ocean of eternity. so also is the ain soph. from it proceed all things: unto it all will return, when the age of brahman is over and done, and the day of peace-be-with- us is declared by thoth, the great god, and the material universe sinketh into infinity. the first number, then, is one; emblem of the all-father; the unmanifest mind behind all manifestation: the first mind. multiply by it any other number.for the multiplication of the numbers is a generation, as is the multiplication of men and gods

nmanifest. yet is there in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and h also is a, lamb of god and dawn of the life of the year. wherefore in them lieth concealed and hidden, not alone the divine white brilliance of the three supernals (awh, cwdqw [wrb, but even also that gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture .in the beginning desire, t.nh, arose in it: which was the primal germ of mind. now in the aryan mythology t.nh, desire, was the god of love, k.m; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over

LIBER PORTA LUCIS

some other manifest sign. and the servants of the master by his insight shall judge of these. 9. this knowledge is not for all men; few indeed are called, but of these few many are chosen. 10. this is the nature of the work. 2 liber b vel magi 11. first, there are man and diverse conditions of life upon this earth. in all of these is some seed of sorrow. who can escape from sickness and from old age and from death? 12. we are come to save our fellows from these things. for there is a life intense with knowledge and extreme bliss which is untouched by any of them. 13. to this life we attain even 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 str

LIBER SEPTEM REGUM SANCTORUM

sen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: peace& plenty& contentment& good health& length of days. all these host thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall put ice against thy heart; he shall constrict thy whole being; he shall bring thee to sorrow& poverty& premature old age if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the second throne) jupiter welcome, welcome, welcome, for thou art chosen, o thou that host aspired to the brotherbood immortal. aspirati

LIBER XLI THIEN TAO

harmless, with a hate which threatened to engulph the community in an abyss of the most formidable convulsions. such was the razor-edge upon which the unsteady feet of the republic strode when, a few years before the date of my visit, the philosopher kwaw landed at nagasaki after an exhilarating swim from the mainland. ii( gstanding alone. h) kwaw, when he crossed the yellow sea, was of the full age of thirtytwo years. the twenty previous equinoxes had passed over his head as he wandered, sole human tenant, among the colossal yet ignoble ruins of wei hai wei. his only companions were the lion and the lizard, who frequented the crumbling ruins of the officers f quarters; while in the little cemetery the hoofs of the wild ass beat (useless, if he wishes to 1 [keir hardie, an english sociali

hich kwaw had worked his miracles! in a glade of brilliant cherry and hibiscus (and any other beautiful trees you can think of) stood a plain building of stone, which after all had not cost millions of yen, but a very few thousands only. its height was equal to its breadth, and its length was equal to the sum of these, while the sum of these three measurements was precisely equal to ten times the age of kwaw in units of the span of his hand. the walls were tremendously thick, and there was only one door and two windows, all in the eye of the sunset. one cannot describe the inside of the building, because to do so would spoil the fun for other people. it must be seen to be understood, in any case; and there it stands to this day, open to anybody who is strong enough to force in the door. bu

LIBER XXXIII AN ACCOUNT OF AA

eclare, have they raised up one to deliver unto men the keys of spiritual knowledge, and by his work shall he be judged. this interior community of light is the reunion of all those capable of receiving light, and it is known as the communion of 4 liber xxxiii saints, the primitive receptacle for all strength and truth, confided to it from all time. by it the agents of l.v.x. were formed in every age, passing from the interior to the exterior, and communicating spirit and life to the dead letter, as already said. this illuminated community is the true school of l.v.x; it has its chair, its doctors; it possesses a rule for students; it has forms and objects for study. it has also its degrees for successive development to greater altitudes. this school of wisdom has been for ever most secret

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

e formation of some social institution or behavior. none of the definitions, however, will hold directly for the characters and stories this book treats. that is in part because of the enormous time frame: materials relevant to the study of scandinavian mythology, broadly defined, span two millennia or more. but even if we limit the discussion to the relatively small body of texts from the viking age and later middle ages about the gods odin, thor, frey, and the others and their constant battles with forces of evil and chaos, it is difficult to reconcile these texts with any one of the narrow definitions of myth suggested above. certainly they had some truth value to the people who composed them and those who wrote them down, but these were not always the same people.usually they were not

f evil and chaos, it is difficult to reconcile these texts with any one of the narrow definitions of myth suggested above. certainly they had some truth value to the people who composed them and those who wrote them down, but these were not always the same people.usually they were not.and it is obvious that what was true, sacred, and an account of how the world got to be the way it is to a viking age pagan poet can have been none of the above to a christian scribe copying the story in a manuscript hundreds of years after the viking age. it is therefore easier and more enlightening to talk of formal criteria and content. in form, then, myth in general, and the texts that comprise scandinavian mythology in particular, are narrative, although this narrative is couched in both verse and prose

m west scandinavia (norway and iceland, where travel to the east required going over mountains, and going west on a ship was far easier for this seafaring culture. it is helpful to think of three time periods in which the mythology takes place. in the mythic past, the asir created and ordered the world and joined with another group, the vanir, to make up the community of gods. somehow this golden age was disrupted in the mythic present. as dwarfs, humans, and occasionally elves look on and are sometimes drawn into the struggle, the asir and the jotnar fight over resources, precious objects, and, especially, women. the flow of such wealth is all in one direction, from the jotnar to the asir, and in fact one might divide the narratives of the mythic present into those in which the gods acqui

enmark, which until 1658 included not only jutland and the islands 2 norse mythology but also southern portions of the scandinavian peninsula. the names are indicative: norway, the northern way, the sea route up and down the coast; denmark, the forest of the danes, which separated them from the saxons; sweden, the kingdom of the svear, the people around malaren who at some point during the viking age subdued their southern neighbors in gotaland. the name gscandinavia h appears to be the latinized form of an unattested german word *scandinauja p (the asterisk before the word means that it was never recorded but rather was reconstructed by linguists) this word is a compound, the second part of which, auja p, means gisland. h what the first part means has been endlessly debated. it appears to

(the asterisk before the word means that it was never recorded but rather was reconstructed by linguists) this word is a compound, the second part of which, auja p, means gisland. h what the first part means has been endlessly debated. it appears to contain the same root as the name of the southern part of sweden, skane, and may therefore mean gskanian island. h as the ice from the last great ice age retreated, the low-lying lands of the south were first exposed, and pollen analysis indicates settlement on sjalland and elsewhere by around 10,000 b.c.e. we know little about these settlements, but by 6500 b.c.e. or so, a hunting and fishing culture may be identified. by 2500 b.c.e. or so, there are indications of agriculture and the raising of animals. at around 2000 b.c.e. the archaeologica

LOGOMACHY OF ZOS

at all our efforts in life are ultimately for a permanent perfection, with change an additional pleasure. everything, knowledge and experience of life contradicts such a possibility. is the truth necessary? the need is for our own truth: lack of integrity makes for sterility and is meaningless. things more necessary than truth are expressed through our efforts to render such. an infliction of old age is the indictment of all ages; be certain that your non-successes, accidents, and all illnesses however slight, will be the result of your agedness. there are no conclusive conclusions, yet nothing germinates unless we= h. s..1 2- 2..t"d) 1. 1"d -desire. s( 9< image of our ambition. the eclectic path is not an avoidance of obstacles, but an alignment (often oblique) that cuts through from one

to be sincere; it endangers what good we have: this mediocracy lives only its inferiorities. chastity may be a safeguard, never an excitement or adventure. but do not pride yourself, for fall you must. death is necessary for forgiveness c rightly man is screened from much of himself. he already hates too much. the wrong motive underlies our righteousness and faulting others becomes our meat. old age is our best advertisement, for it has sucked the poison of most things and survived. the beliefs we make are the best for us, whatever their truth. any belief is sanctified by the believing, and justified by results. the best in me may be the worst in you, or vice versa. if death is our reformation it is also a long term of forgetfulness; when reborn we seldom know who we were before. inspirat

articulation of past latencies clamouring for reformation. the complex development of body becomes a more elastic medium for ego, mind and soul to work through. the purpose of life appears as the conversion of matter from collective uniformity (stinking lump) into specialized separatenesses, i.e, a diversity of individuals. hence there is no universal brotherhood based on equality, there being no age-group of experience, just the reverse. time relates us to ability. whatever our claims concerning interrelatedness, this is governed not only by heritage but by aptitude. ability indeed has to be deserved the hard way. the way of techniques and efforts. the body is the stuttering puppet of the mind, beginning as automatic and becoming autonomous. a transference. the puppet becomes the showman

LUCIFERIAN SORCERY

black magick is the challenge of the self. to isolate the consciousness from moving with the laws of nature, which is called antinomianism, the individual seeks to reach areas of self-deification. this means essentially that the individual isolates the self to build him or herself as a god, to become something better. this proves challenging because many in this society, are designed at an early age to be the exact opposite which is to submit to a concept of god. greater black magick demands that you devour those gods and make your consciousness the arena for their manifestation according to your will. it is therefore, very dangerous to open gateways of evocation (to summon outside the body) and invocation (to call inside the body or mind) of any force, as the black magickian seeks to abs

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

e is the old joke: three jews, four opinions. historically, the general attitude of judaism has been that the creation account in genesis should not be taken literally: it is symbolic rather than descriptive of an actual fact. the great medieval jewish philosopher creationism and intelligent design 23 maimonides even wrote that only ignoramuses would take genesis literally. on the other hand, the age of earth, how life-forms came to be, and the timing of the appearance of humans are still very much debated by jewish scholars. for example, there is no general agreement on what is meant by days in genesis. be that as it may, many orthodox rabbis see the theory of evolution as being compatible with the jewish faith. some, however, do not. on the other hand, expectedly, all agree that god play

dhism is probably best known in the west for advocating an end to human suffering through several cycles of reincarnation and ultimate enlightenment. the teachings of buddhism are collectively known as dharma, which includes the four noble truths that buddha realized upon his own enlightenment (1) life is full of suffering. everyone experiences or witnesses pain, sickness, loss of loved ones, old age, and death. moments of pleasure or happiness are always impermanent, fleeting (2) the cause of suffering is desire. desire is egoistic attachment. people are focused on their selves and their cravings (3) life s suffering can be stopped by stopping desire (transcending egoistical attachment (4) desire can be stopped by following the eightfold path, which is basically following a moral, compass

t fossils found in deep layers were older than those present in layers near the surface. this thinking led lyell to hypothesize further that, over long periods of time, living species diversified and became more complex. lyell thus went beyond lamarck because he empirically determined a temporal sequence during which the evolution of species had taken place. of course, lyell could not measure the age of the geological formations he had studied, but he could establish a relative ordering of the appearance of new rock layers and new species. the absolute dating of rock formations and fossils became possible only in the twentieth century, thanks to the discovery of radioactive dating techniques. these techniques and others confirmed lyell s vision. as for darwin, he was well aware of the thin

gene variant a and the abnormal (mutant) variant s. since these genes are not located on the x or the y chromosome, all humans possess two copies of this gene. thus, humans can carry the combinations a /a, a /s, and s /s, depending on which variant(s) they received from their parents. a /a individuals are of course normal, but s /s individuals are very sick and, without treatment, die at a young age. but what about a /s individuals? they, too, are normal, because the presence of a single a variant provides enough normal hemoglobin for its carrier to live a normal life. but then, how is it that this deleterious gene variant, s, was maintained in the human population rather than being quickly selected against given its lethal effect? the answer again is evolution by natural selection. it tu

ical properties of amino acids the building blocks of proteins is called amino acid racemization. this method can date biological specimens that are between 50,000 and 200,000 years old. finally, two more nonradioactive techniques, based on the effects of cosmic rays (a type of energetic radiation that pervades the cosmos) on biological and nonbiological specimens are also used to determine their age in the range of about 1,000 to 500,000 years. the take-home lesson here is that various dating techniques, based on entirely different chemical and physical properties of materials, overlap in their respective time ranges and thus validate each other. this means that all dating techniques, radioactive or not, would have to be refuted by creationists and all proven wrong by them by doing the ap

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ective of this writing, there is a lot more to it than that. back in 1961, when i first started interior work, i studied with a man, also a brother mason, named joel s. goldsmith. his students used to join him for lunch on sunday; and one day after the meal he held his empty water glass up in front of him and said "secrecy is the vessel within which you contain your spiritual experience" it is an age old teaching; in the bible it is put as "cast not your pearls before swine" until one has spent a great deal of time in the interior work, one's interior experience is very delicate. if you share your experience with skeptics and people who do not, or cannot, understand it, they will convince you that you are mistaken; and you will lose the benefit of your interior work. here is the purpose of

it, they will convince you that you are mistaken; and you will lose the benefit of your interior work. here is the purpose of masonic secrecy: the real secrets of masonry are the secrets of your own being that you learn about yourself as you go through the processes i shall describe. masonic secrecy conceals very little. it is, itself, part of the masonic symbolism; it is a symbol to convey this age-old teaching. still, the secrets of one's own being are very private things, indeed. in preparing this part of the presentation i have had my masonic obligations, my obligations to my brethren and their sensibilities, and the idea of discretion much in mind. where appropriate, i have referenced the published emulation workings which are printed largely in plain text. beyond that, i have been g

rld lower. the daat of the physical body is the person's face; and if you look at a person's face, you have access to his persona, an aspect of his psyche, at the yesod of yezirah. that is the nature of daat; and with that in mind, let us turn to the consideration of the royal arch. the three degrees of masonry take place at the building of king solomon's temple. that temple was the wonder of its age, but it had a difficult history. in the process of various invasions of the holy land the temple was finally destroyed. it was to be rebuilt several hundred years later, and the ritual drama of the royal arch takes place at that rebuilding.75 the top half of figure 18 shows the ruined temple. remember that our approach to understanding masonic symbolism is the scriptural passage that has guide

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ies ponder human affairs is a man; and he whose intellect is elevated to the consideration of divine realities is already a demigod, for his being partakes of the luminosity with which his reason has brought him into proximity. in his encomium of "the science of sciences" cicero is led to exclaim "o philosophy, life's guide! o searcher--out of virtue and expeller of vices! what could we and every age of men have been without thee? thou hast produced cities; thou hast called men scattered about into the social enjoyment of life" in this age the word philosophy has little meaning unless accompanied by some other qualifying term. the body of philosophy has been broken up into numerous isms more or less antagonistic, which have become so concerned with the effort to disprove each other's falla

nce and figure round, in no way resembling man; that he is all sight and all hearing, but breathes not; that he is all things, the mind and wisdom, not generate but eternal, impassible, immutable, and rational" xenophanes believed that all existing things were eternal, that the world was without beginning or end, and that everything which was generated was subject to corruption. he lived to great age and is said to have buried his sons with his own hands. parmenides studied under xenophanes, but never entirely subscribed to his doctrines. parmenides declared the senses to be uncertain and reason the only criterion of truth. he first asserted the earth to be round and also divided its surface into zones of hear and cold. melissus, who is included in the eleatic school, held many opinions in

te and therefore evil does not exist. being asked about the nature of the gods, he declared himself ignorant of their disposition save that they hated curious persons. the megarians are occasionally included among the dialectic philosophers. euclid (who died 374? b.c) was succeeded in his school by eubulides, among whose disciples were alexinus and apollonius cronus. euphantus, who lived to great age and wrote many tragedies, was among the foremost followers of eubulides. diodorus is usually included in the megarian school, having heard eubulides lecture. according to legend, diodorus died of grief because he could not answer instantly certain questions asked him by stilpo, at one time master of the megarian school. diodorus held that nothing click to enlarge plato. from thomasin's recuil

ie. the orphic mysteries orpheus, the thracian bard, the great initiator of the greeks, ceased to be known as a man and was celebrated as a divinity several centuries before the christian era "as to orpheus himself" writes thomas taylor "scarcely a vestige of his life is to be found amongst the immense ruins of time. for who has ever been able to affirm any thing with certainty of his origin, his age, his country, and condition? this alone may be depended on, from general assent, that there formerly lived a person named orpheus, who was the founder of theology among the greeks; the institutor of their lives and morals; the first of prophets, and the prince of poets; himself the offspring of a muse; who taught the greeks their sacred rites and mysteries, and from whose wisdom, as from a per

with the sacred mysteries. among the mayas, quetzalcoatl, the savior-god (whom some christian scholars believe to have been st. thomas, issued from the waters and, after instructing the people in the essentials of civilization, rode out to sea on a magic raft of serpents to escape the wrath of the fierce god of the fiery mirror, tezcatlipoca. may it not have been that these demigods of a fabulous age who, esdras-like, came out of the sea were atlantean priests? all that primitive man remembered of the atlanteans was the glory of their golden ornaments, the transcendency of their wisdom, and the sanctity of their symbols--the cross and the serpent. that they came in ships was soon forgotten, for untutored minds considered even boats as supernatural. wherever the atlanteans proselyted they e

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

he kingdom of mann and the isles and the hundred of west derby. my own family name is norse in origin as indeed are many of the south lancashire family names and almost all the place names. lancashire also has a strong celtic and roman heritage. lancashire with cumberland, westmorland and west yorkshire formed the kingdom of brigantia. the brigantes a spanish celtic tribe arrived durin g the iron-age via ireland; where brigantes remained in the province of ulster (the sedantes to which chuhullain belonged were a sept of the brigantes. later during the roman period lancashire was part of the military province of britannia inferior governed from york by the commander of the vith victrix legion based at the city of york. diocletian later broke britannia inferior into two parts and created the

wary. however he clearly didn t recognise the bronze so i was able to buy it for 18 (about $32) believing it likely to be an 18th century copy of an italian original. later i had the bronze checked at the british museum to find out it was a 2,400 year old original. therefore it was a genuine etruscan votive image of laran (mars. this image would have been the family lar of a tuscan family in iron age italy before coming to britain in the rucksack of a roman legionary perhaps a member of the vith victrix legion based at york. how the bronze came to be lost i will never know but the loss would have been appalling to its owner. the lar represented the spirit of the ancestors of an entire family and the families luck and prosperity resided in it. such an ancient lar could only have belonged to

MASTERING WITCHCRAFT

re trying so hard to cultivate. that's all. nothing to do with morals or ethics in this case, a witch's word is a witch's word, and is never given lightly. the fourth and last theoretical consideration of the pyramid to contend with as a witch is the important one of secrecy. now witchcraft consists of knowledge, and knowledge brings power. power shared is power lost. although we have entered the age of aquarius, along with its attendant freedom and loosening of restrictions, it will still be very much in your own interests as a witch to shroud certain of your doings in a reasonable veil of secrecy. apart from the fun and glamour involved in so doing, there are one or two practical considerations in addition to a magical one which also make this maxim of secrecy meaningful. if someone obli

owledgeable person" or "wise man" the knowledge in question was arcane and generally forbidden by the religious or civil authorities. any form of consultation of a witch by a layman was and still is always begun by an occult diagnosis of the situation inquired about, prior to any action being taken "finding things out" is therefore of the same primary importance to the modern witch as to her dark age counterpart. nowadays there are many such methods of magical diagnosis extant, ranging from elaborate ceremonial tarot divinations to numerological analysis or simple teacup reading. but the true methods of divination as practised by the traditional witch still remain relatively unknown, and it is with these that i shall be concerning myself in these pages. to the aware witch, time is not a co

er consort, the horned one, in medieval times claimed by the church to be none other than satan himself. the attribution is merely scholarly, however, as the horned one existed long before christianity came into existence, with its concept of the devil. whereas habondia's symbol is the dove, old horny's is the goat. to students of symbolism, this attribute should speak for itself. the goat is the age-old representative of lust and debauchery, and cernunnos himself, for such is his witch name, is frequently represented as possessing the cloven hooves, horns, and erect phallus of his attribute. his symbolism has much in common with that of the greek god pan with his attendant satyrs and silenoi and the prehistoric phallic giants carved into the turf in various places around england such as t

name alone. source of strength for all men and gods without you naught is born nor perfected; i call upon you, ruler of creation; i call upon you as divine, i call upon your holy name, hertha, be pleased to grant that which i ask, protect this house and home and all who live therein, so shall i always thank you with due faith. hertha herself may be visualized as a dark, statuesque woman of mature age, robed in russet and green and bearing in her arms a sheaf of golden corn dotted with scarlet poppies. about her ankles and forearms twine green serpents, and her full dark breasts are exposed in the manner of the queens of ancient egypt. her lambent eyes are of dark gold; above her high coif of iron-dark hair she wears a square crenellated crown, like four towers bound together. these are the

iron implements such as the latter are, however, stronger stuff, partaking more of the nature of items of defence rather than beneficence. similarly, the irreplaceable pentacle, used as a door symbol, also comes under this defence heading. but more of these later. the english holystone itself bears ample witness to its country of origin's preoccupation with the art of pun making, even at an early age. the amulets themselves are in fact simply stones with holes in them. but (and this is the important part, in order to be effective amulets, they must first have been formed by natural process, that is, the erosion of wind and water; and second, they should also be found by the user rather than bought. certain flints are often best for this; these are quite common in some types of terrain, and

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ccording to thy word have i given unto thee a wise and understanding heart, so that before thee was none like unto thee, nor ever shall arise. and when i comprehended the speech which was made unto me, i understood that in me was the knowledge of all creatures, both things which are in the heavens and things which are beneath the heavens; and i saw that all the writings and wisdom of this present age were vain and futile, and that no man was perfect. and i composed a certain work wherein i rehearsed the secret of secrets, in which i have preserved them hidden, and i have also therein concealed all secrets whatsoever of magical arts of any masters; any secret or experiments, namely, of these sciences which is in any way worth being accomplished. also i have written them in this key, so that

rets, which they took with joyful mind. and when they had opened it none among them could understand it in account of the obscurity of the words and their occult arrangement, and the hidden character of the sense and knowledge, for they were not worthy to possess this treasure. then, therefore, arose one among them, more worthy (than the others, both in the sight of the gods, and by reason of his age, who was called ioh grevis, and said unto the others: unless we shall come and ask the interpretation from the lord, with tears and entreaties, we shall never arrive at the knowledge of it. therefore, when each of them had retired to his bed, ioh indeed falling upon his face on the earth, began to weep, and striking his breast, said: what have i deserved (above others, seeing that so many men

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

in parchment paper, made from the skin of dead-born lambs, which is new, pure, clean, and exorcised, never having served for any other purpose. genuine virgin parchment is necessary in many magical operations, and should be properly prepared and consecrated. there are two kinds, one called virgin, the other unborn. virgin parchment is that which is taken from an animal which hath not attained the age of generation, whether it be ram, or kid, or other animal. unborn parchment is taken from an animal which hath been taken before its time from the uterus of its mother. take whichsoever of these two classes of animals thou pleasest, provided only that it be male, and in the day and hour of mercury; and take it to a secret place where no man may see thee at work. thou shalt have a marsh-reed cu

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

veth in addition (to the effects of the two preceding) to acquire kingdom and empire, to inflict loss, and to acquire renown and glory, especially through the name of god, tetragrammaton, which therein is twelve times contained. editor s note. the name ihvh, twelve times repeated; and a versicle somewhat similar to daniel iv. 34 "my kingdom is an everlasting kingdom, and my dominion endureth from age to age" figures 32 and 33. the holy pentacles page 71 figure 35. the fourth pentacle of the sun. this serveth to enable thee to see the spirits when they appear invisible unto those who invoke them; because, when thou hast uncovered it, they will immediately appear visible. editor s note. the names ihvh, adonai, are written in the center in hebrew; and round the radii in the