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ht together in unity. the white "t" in the center of the gold cross is the symbol of tav, the beginning pathway in which we must traverse as we climb up the tree of life from malkuth into yesod. it is also the final pathway through which the divine light manifests down from the higher sephiroth into the physical world, known as malkuth. the background of the banner is white. this is symbolical of ain soph aur. you will be learning more about that later, but it suffices to say that it is divine white brilliance. the banner itself is suspended by a gold colored bar and by a red cord; and the pole at the base of the banner to hold it upright should be in the color white, so even the shaft that holds up the banner has a symbolic meaning, that of the purified will directed unto the higher. the

ts of the qabalah. it is also spelled as kabbalah and cabala.(pronounced ka-bah-lah. orgins qabalah comes from the hebrew word qbl, meaning an oral tradition, the esoteric and mystical division of judaism. the qabalah presents a symbolic explanation of the origin of the universe, the relationship of human beings to the godhead, and an emanationist approach to creation, whereby the infinite light (ain soph aur) manifests through different sephiroth on the tree of life. although the central book of the qabalah, the zohar, was not written down until around 1280 a.d. probably by moses de leon, the qabalah has spiritual links with gnosticism and other early mystical cosmologies. in the qabalah, all manifestations are said to have their origin in ain soph aur, and the successive emanations of th

t) this system of comparison became known as mythological correspondences. it has become common in the occult tradition to link the ten sephiroth of the tree of life with the twenty-two paths between the sephiroth that also correspond to the major arcana of the tarot. definitions qbl: hebrew word meaning "from mouth to ear" thereby signifying a secret oral tradition. it is the meaning of qabalah. ain soph aur: hebrew expression meaning "the limitless light. sephiroth: the ten spheres or emanations on the qabalistic tree of life, a symbol which depicts the divine energy of creation proceeding like a lighting flash through ten different stages, culminating in physical manifestation. the sephiroth represent levels of spiritual reality both in the cosmos and in people because the tree, metapho

mage. the tree is sometimes shown superimposed on the body of adam kadmon, the archetypal man. tree of life: the tree consists of ten spheres, or sephiroth, through which, according to mystical tradition, the creation of the world came about. the sephiroth are aligned in three columns headed by the supernals (kether, chokmah, binah) and together symbolize the process by which the limitless light (ain soph aur) becomes manifest in the universe. beneath the supernals are the "seven days of creation" chesed, geburah, tiphareth, netzach, hod, yesod, malkuth. taken as a whole, the tree of life is also a symbol of the archetypal man, adam kadmon, and the sephiroth have a role resembling that of the chakras in yoga. the mystical path of self knowledge entails the rediscovery of all the levels of

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

to roman legend, although no actual borrowing need have taken place. what a deep hold this group of heroes had taken, is evidenced by another legend. scedf i.e, manipulus frumenti) takes his name 1 can tlie name in upper germany for the timliis or oriolus galbnla, birolf, pirolf, bnither pirolf (frisch 1, 161, possibly stand for bmcolf (or biterolf? tlie serbs call it urosh, and curiously this a^'ain is a hero's name. conf. the finn, lu-os [with heros i, p. 341. 24 370 heroes. from the circumstance, that when a boy he was conveyed to the country he was destined to succour, while aslecjy^ on a sheaf of corn in the boat. the poetry of the lower ehine and netherlands in the mid. ages is full of a similar story of the sleeinng youth whom a swan conducts in his ship to the afflicted land; and t

ALEE J BOOK OF AIWASS

of the opinions of other people" what am i saying here? as a satanist, your opinion is the one that matters. you should believe in things that are in the scope of your experience- things you consciously acknowledge as true. this has always been my first and foremost declaration with regards to the first church of satan and what it means to be a satanist. creation the universe comes from the one (ain or no-thing) and returns to it. the first cause is not an explosion like the so-called big bang, but the emergence of chaos and order. people often ask "how can satan be the exception to every rule, the dissonance in the universal, the rebel of the cosmos, the rock cast in the still pond and still represent nature's balance factor" simply put, satan, the male principle, is chaos personified. b

ALEISTER CROWLEY BOOK OF LIES

the spear that had made him king [131] 61 kappa-epsilon-phi-alpha-lambda-eta xi-alpha the fool's knot book of lies get any book for free on: www.abika.com 127 o fool! begetter of both i and naught, resolve this naught-y knot! o! ay! this i and o-io!-iao! for i owe "i" aye to nibbana's oe.(28) i pay-pe, the dissolution of the house of godfor pe comes after o-after ayin that triumphs over aleph in ain, that is o.(29) op-us, the work! the op-ening of the eye!(30) thou naughty boy, thou openest the eye of horus to the blind eye that weeps!(31) the upright one in thine uprightness rejoiceth-death to all fishes!(32 [132] commentary( xi-alpha) the number of this chapter refers to the hebrew word ain, the negative and ani, 61. the "fool" is the fool of the tarot, whose number is 0, but refers the

"i must give up, i owe, is naturally completed by i pay, and the sound of the word "pay" suggest the hebrew letter pe (see liber xvi, which represents the final dissolution in shivadarshana. i hebrew, the letter which follows o is p; i therefore follows ayin, the devi l of the tarot. ayin is spelt o i n, thus replacing the a in a i n by an o, the letter of the devil, or pan, the phallic god. now ain means nothing, and thus the replacing of ain by oin means the completion of the yoni by the lingam, which is followed by the complete dissolu tion symbolised in the letter p. these letters, o p, are then seen to be the root of opus, the latin word for "work, in this case, the great work. and they also begin the word "opening. i hindu philosophy, it is said that shiva, the destroyer, is asleep

ur seeds. act so as to balance your past karma, and create no new, so that, as it were, the books are balanced. while you have either a credit or a debit, you are still in account with the universe (n.b. frater p. wrote this chapter-61-while dining with friends, in about a minute and a half. that is how you must know the qabalah) note (28) oe= island, a common symbol of nibbana (29) vau-yod-aleph ain. vau-yod-ayin ayin (30) scil. of shiva (31) cf. bagh-i-muattar for all this symbolism (32) death= nun, the letter before o, means a fish, a symbol of christ, and also by its shape the female principle book of lies get any book for free on: www.abika.com 130 [133] 62 kappa-epsilon-phi-alpha-lambda-eta xi-beta twig?(33) the phoenix hat a bell for sound; fire for sight; a knife for touch; two cak

and of the glacier torrent! to him let us offer our babes! around him let us dance in the mad moonlight! but frater perdurabo is nothing but an eye; what eye none knoweth. skip, witches! hop, toads! take your pleasure- for the play of the universe is the pleasure of frater perdurabo. book of lies get any book for free on: www.abika.com 147 [150] commentary( omicron) 70 is the number of the letter ain, the devil in the tarot. the chapter refers to the witches' sabbath, the description of which in payne knight should be carefully read before studying this chapter. all the allusions will then be obvious, save those which we proceed to not. sanhedrim, a body of 70 men. an eye. eye in hebrew is oin, 70. the "gnarled oak" and the "glacier torrent" refer to the confessions made by many witches. i

hebrews and poor englishmen as the seat of the bankruptcy buildings. paragraphs 1-4 are in prose, the downward course, and the rest of the chapter in poetry, the upward. the first part shows the fall from nought in four steps; the second part, the return. the details of this hierarchy have already been indicated in various chapters. it is quite conventional mysticism. step 1, the illumination of ain as ain soph aour; step 2, the concentration of ain soph aour in kether; step 3, duality and the rest of it down to malkuth; step 4, the stooping of malkuth to the qliphoth, and the consequent ruin of the tree of life. part 2 show the impossibility of stopping on the path of adeptship. the final couplet represents the first step upon the path, which must be taken even although the aspirant is i

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

er a pause he pursued, at the risk of a rebuff "but say, what is a mongoose "mongoose eats snakes, replied the other. this was another poser, but he pursued "what in hell do you want a mongoose for "well, you see, said the second man (in a confidential whisper "my brother sees snakes. the first man was more puzzled than ever; but after a long think, he continued rather pathetically "but say, them ain't real snakes "sure, said the man with the basket "but this mongoose ain't real either. this is a perfect parable of magick. there is no such thing 143 as truth in the perceptible universe; every idea when analysed is found to contain a contradiction. it is quite useless (except as a temporary expedient) to set up one class of ideas against another as being "more real. the advance of man towar

ience of the management of such matters> he prepares the circle by the usual formulae of banishing and consecration, etc. he recites section a as a rehearsal before his holy guardian angel of the attributes of that angel. each phrase must be realized with full concentration of force, so as to make samadhi as perfectly as possible upon the truth proclaimed "line 1" he identifies his angel with the ain soph, and the kether thereof; one formulation of hadit in the boundless body of nuith "line 2,3,4" he asserts that his angel has created (for the purpose of self-realization through projection in conditioned form) three pairs of opposites (a) the fixed and the volatile (b) the unmanifested and the manifest; and (c) the unmoved and the moved. otherwise, the negative and the positive in respect

ffirms his allegiance to the symbols 93 and 6; that he is a warrior in the army of will and of the sun. 93 is also the number of aiwaz and 6 of the beast> is a name of ayin, the eye, and the devil our lord, and the goat of mendes. he is the lord of the sabbath of the adepts, and is satan, therefore also the sun, whose number of magick is 666, the seal of his servant the beast. but again sa is 61, ain, the naught of nuith; ba means go, for hadit; and f is their son the sun who is ra-hoor-khuit. so then let the adept set his sigil upon all the words he hath writ in the book of the works of his will. 290 and let him then end all, saying, such are the words<logos "word, add (hebrew values) to 93. and gr:epsilon-pi-eta "words (whence "epic) has also that value: gr:epsilon-iot

ALEISTER CROWLEY MAGICK WITHOUT TEARS

. etc, in which case we consider the destruction of the illusion of evil as the reuniting of the consciousness with parabrahm. the unfortunate part of this scheme of things is that on seeking to define parabrahm for the purpose of returning to its purity, it is discovered sooner or later, that it possesses no qualities at all! in other words, as the farmer said, on being shown the elephant: there ain't no sich animile. it was gautama buddha who perceived the inutility of dragging in this imaginary pachyderm. since our parabrahm, he said to the hindu philosophers, is actually nothing, why not stick to or original perception that everything is sorrow, and admit that the only way to escape from sorrow is to arrive at nothingness? we may complete the whole tradition of the indian peninsula ver

ALEISTER CROWLEY TAO TEH KING

he sun god both pertain to tipheret) these three virtues hath it, yet we cannot describe it as consisting of them; but, mingling them aright, we apprehend the one. 2. above, it shineth not; below, it is not dark. it moveth all continuously, without expression, returning into naught. it is the form of that which is beyond form; it is the image of the invisible; it is change, and without limit((cf. ain, ain soph, ain soph aur. also see 'book of wisdom or folly) 3. we confront it, and see not its face; 15 we pursue it, and its back is hidden from us. ah! but apply the tao as in old time to the work of the present; know it as it was known in the beginning; follow fervently the thread of the tao. 16 chapter xv the appearance of the true nature. 1. the adepts of past ages were subtle and keen to

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

t verse. i may add that in the trance called by me the "star-sponge- see note to v. 59- this apprehension of the universe is seen as an astral vision. it began as "nothingness with sparkles" in 1916 e.v. by lake pasquaney in new hampshire, u.s.a. and developed into fullness on various subsequent occasions. each 'star' is connected directly with every other star, and the space being without limit (ain soph) the body of nuith, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it was he that was precisely right. the yokel is no more 'petty' than the king, nor the earth than the sun. each simple elemental self is supreme, very god of very god. ay, in this book is truth almost i

"go" it cannot "be" as we have seen above; it is the fundamental error of the "black brothers" in their policy of resisting all change, to try to maintain it as fixed and absolute. but (as the tree of life indicates) knowledge is the means by which the conscious mind, microprosopus, reaches to understanding and to wisdom, its mother and father, which reflect respectively nuith and hadit from the ain and kether. the process is to use each new item of knowledge to correct and increase one's comprehension of the subject of the proposition. thus arb should tell us: a is (not a, as we supposed) but a. this facilitates the discovery a,r,c leading to a, is a(index2; and so on. in practice, every thing that we learn about (e.g "horse" helps us to understand- to enjoy- the idea. the difference bet

thical doctrine so terrible and strange that men will be "devoured and eaten up with blindness" because of it. al ii,15 "for i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret" the old comment 15. i am perfect, being not (31 la or 61 ain. my number is nine, by the fools (ix, the hermit, virgo: yod and mercury. with the just i am eight, viii, justice-libra-maat, lamed and, one in eight, aleph. which is vital, for i am none indeed. la. the empress, daleth iii, the king, he, iv, are not of me, iii plus iv= vii. the new comment see appendix. weh note: not available. al ii,16 "i am the empress& the hierophant. thus eleven, as my br

war will start "there. p.s. an (sept. 8 '37, e.v) can "twin warriors" imply a "civil" war? the spanish troubles started in s. spain and morocco. al iii,72 "i am the lord of the double wand of power; the wand of the force of coph nia-but my left hand is empty, for i have crushed an universe& nought remains" the old comment 72. coph nia. i cannot trace this anywhere; but kophnia adds to 231, nia is ain backwards; coph suggests qoph. all very unsatisfactory. the new comment "the double wand of power" is a curious variant of the common "wand of double power; the general meaning is "i control alike the forces of active and passive "coph nia: the original ms. has; left incomplete as not having been properly heard. the present text was filled in later in her own hand by the first scarlet woman. t

ALEISTER CROWLEY THE QABALAH

t gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. the second veil is the [ws ya, ain-soph, the limitless. this title consists of six letters and shadows forth the idea of the first six sephiroth or numbers. the third veil is the rwa [ws ya, ain soph aur, the limitless light. 9 however this involves counting the third letter (but not

s mystery. the nine religions are crowned by the ring of adepts whose password is there is no god, so inflected that even the magister when received among them had not wisdom to interpret it. 1. mr daw, k.c: m lud, i respectfully submit that there is no such creature as a peacock. 2. oedipus at colonus: alas! there is no sun! i, even i, have looked and found it not. 3. dixit stultus in corde suo: ain elohim. 62 there is a fourth kind of atheister, not really an atheist at all. he is but a traveller in the land of no god, and knows that it is but a stage on his journey and a stage, moreover, not far from the goal. daath is not on the tree of life; and in daath there is no god as there is in the sephiroth, for daath cannot understand unity at all. if he thinks of it, it is only to hate it, a

ALEISTER CROWLEY THE SWORD OF SONG

ystically referred to jeheshua. 732. zohar.76 splendour, the three central books of the dogmatic qabalah. 733. pigeon.77 says an old writer, whom i translate roughly: thou to thy lamb and dove devoutly bow, but leave me, prithee, yet my hawk and cow: and i approve thy greybeard dotard s smile, if thou wilt that of egypt s crocodile. 746. lost! lost! lost !78 see the lay of the last minstrel. 759. ain elohim.79 there is no god! so our bible. but this is really the most sublime affirmation of the qabalist. ain is god for the meaning of ain, and of this idea, see berashith, infra. the fool is he of the tarot, to whom the number 0 is attached, to make the meaning patent to a child. i insult your idol, quoth the good missionary; he is but of dead stone. he does not avenge himself. he does not p

and denied the existence of the human soul as distinct from the divine soul. trismegistus, iamblichus, porphyry, boehme, and the mystics generally have of course substantially done so, though occasionally with rather inexplicable reservations, similar to those made in some cases by the vedantists themselves. man then being disproved, god the person disappears for ever, and becomes atman, pleroma, ain soph, what name you will, infinite in all directions and in all categories to deny one is to destroy the entire argument and throw us back on to our old dvaitistic bases. i entirely sympathise with my unhappy friend rev. mansel, b.d.,2 in his piteous and pitiful plaints against the logical results of the advaitist school. but, on his basal hypothesis of an infinite god, infinite space, time, a

fold ox4 that was our father in his peace that he had won into, and that so hardly. for of this shall no man speak. now therefore let it be spoken of our father s journeyings in the land of vo5 and of his sufferin therein, and of the founding of our holy and illustrious order. our father, brethren, having attained the mature age of three hundred 1 kether adds up to 620. 2 these are the letters of ain soph aur, the last two of which he destroys so as to leave only ain, not, or nothing. 3 to (1+ 10+ 50) 3 2 he adds 300, shin, the flame of the spirit= 666. 4 666= 6 111. 111= aleph, the ox. 5 his journeys as initiator. ambrosii magi hortus rosarum 117 abiegnus. mysterium i. n. r. i. mysterium lvx. pastos. trinitas. unitas. serpentes. and fifty and eight years,1 set forth upon a journey into th

he interred them there, so that they were right sorrowful in their hearts. may we all die so! and what further befell him ye shall also know, but not at this time. going forth of that mountain he met also the fool. then the discourse of that fool, my brethren; it shall repay your pains. they think they are a triangle,3 he said, they think as the picture-folk. base they are, and little infinitely. ain elohim. they think, being many, they are one.4 they think as the rhine-folk think. many and none. ain elohim. they think the erect5 is the twined, and the twined is the coiled, and the coiled is the twin, and the twin are the stoopers. they think as the big- nose-folk. save us, o lord! 1 nechesh the serpent and messiach the redeemer. 2 abigenos, abiagnus, biagenos, abiegnus, metatheses of the

ined in the essay qabalistic dogma. 3 the belief in a trinity ignorance of daath. 4 belief in monism, or rather advaitism. crowley was a monist only in the modern scientific sense of that word. 5 confusion of the various mystic serpents. the big-nose-folk= the jews. we leave the rest to the insight of the reader. appendix ii 118 abracadabra* amethsh. ye fylfar. mysterium matris.1 evocatio. lucus. ain elohim. the chariot. four hundred and eighteen. five are one, and six are diverse, five in the midst and three on each side. the word of power, double in the voice of the master. ain elohim. four sounds of four force. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: w

e are one, and six are diverse, five in the midst and three on each side. the word of power, double in the voice of the master. ain elohim. four sounds of four force. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of gold, studded with gems, one on each knee. dressed in rags she was, and squatted clumsily on the sand. a horn grew from her forehead; and she spat black foam and froth. foul was the hag and evil, yet our father bowed down flat

ALEISTER CROWLEY EQ I 5

st, it gives thb, theb, which is sometimes used for tvb, thob= good. there are three qabalistical veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ain, ain, negativity. this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. the second veil is the ain svp, the limitless. this title consists of six letters, and shadows forth the idea of the first six sephiroth or numbers. the third veil is the ain svp avr, ain soph aur, the limitless light. this again consists of nine letters, and suymbolises the fir

f the father. 60. samekh, which in full spells 60 x 2= 120 (q.v, just as yod, 10 in full spells 10 x 2= 20. in general, the tens are "solidifications" of the ideas of the units which they multiply. thus 50 is death, the force of change in its final and most earthy aspect. samekh is "temperance" in the tarot: the 6 has little evil possible to it; the worst name one can call 60 is "restriction" 61. ain, the negative. ani, ego. a number rather like 31, q.v. 64. din and dni, intelligences (the twins) of mercury. see also 32. 65. adni. in roman characters lxv= lvx, the redeeming light. see the 5= 6 ritual and "konx om pax" note 65= 13 x 5, the most spiritual form of force, just as 10 x 5 was its most material form. note hs "keep silence" and hikl, the palace; as if it were said "silence is the

mystery. the nine religions are crowned by the ring of adepts whose password is "there is no god" so inflected that even the magister when received among them had not wisdom toe interpret it. 1. mr daw, k.c: m'lud, i respectfully submit that there is no such creature as a peacock. 2. oedipus at colonus: alas! there is no sun! i, even i, have looked and found it not. 3. dixit sultus in corde suo "ain elohim" there is a fourth kind of atheist, not really an atheist at all. he is but a traveller in the land of no god, and knows that it is but a stage on his journey- and a stage, moreover, no far from the goal. daath is not on the tree of life; and in daath there is no god as there is in the sephiroth, for daath cannot understand unity at all. if he thinks of it, it is only to hate it, as the

of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as finality or material basis. being 20 x 20, it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 414. hgvth, meditation, the 1 dividing the accursed 4. also ain svp avr, the limitless light. 418. chith, cheth. abrahadabra, the great magic word, the word of the aeon. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. bith ha, the house of h the pentagram; see idra zuta gadisha, 694 "for h formeth k, but ch formeth ivd" both equal 20. note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418=

ALEISTER CROWLEY EQ I 5

e hairs of this lion's tail. and then there is the tuft of his tail, which is like a comet, but the head is a new universe, and each hair streaming away from it is a milky way. and then there is a pale stern figure, enormous, enormous, bigger than all that universe is, in silver armour, with a sword and a pair of balances. that is only vague. all has gone into stone-gray, blank. there is nothing. ain el hajel "november" 25, 1909. 8.40-9.40 p.m. 24 (there were two voices in all this cry, one behind the other- or, one was the speech, and the other the meaning. and the voice that was the speech was simply a roaring, one tremendous noise, like a mixture of thunder and water-falls and wild beasts and bands and artillery. and yet it was articulate, though i cannot tell you what a single word was

ow it reverberates like the swords of archangels, clashing upon the armour of the damned; and there seem to be the blacksmiths of heaven beating the steel of the worlds upon the anvils of hell, to make a roof to the aethyr. for if the great work were accomplished and all the aethyrs were caught up into one, then would the vision fail; then would the voice be still. now all is gone from the stone. ain el hajel "november" 26, 1909. 2-3.25 p.m. the cry of the 23rd aethyr, which is called tor. in the brightness of the stone are three lights, brighter than all, which revolve ceaselessly. and now there is a spider's web of silver covering the whole of the stone. behind the spider's web is a star of twelve rays; and behind that again, a black bull, furiously pawing up the ground. the flames from

s and passion-flowers and violets. and there is gathered out of it all, yet identical with it, the form of a woman like the woman in the apocalypse, but her beauty and her radiance are such that one cannot look thereon, save with sidelong glances. i enter immediately into trance. it seems that it is she of whom it is written "the fool hath said in his heart 'there is no god" but the words are not ain elohim, but la(=nay) and elohim contracted from 86 to 14, because la is 31, which x 14 is 434, daleth, lamed, tau. this fool is the fool of the path of aleph, and sayeth, which is chokmah, in his heart, which is tiphereth, that she existeth, in order first that the wisdom may be joined with the understanding; and he affirmeth her in tiphereth that she may be fertile. it is impossible to descri

meditate upon the mysteries thereof, and upon the lady of the aethyr; and it may be by the wisdom of the most high that the true voice of the aethyr, that is continual song, may be heard of thee. return therefore instantly unto the earth, and sleep not for a while; but withdraw thyself from this matter. and it shall be enough. thus then was i obedient unto the voice, and returned into my body. w'ain-t-aissha, algeria "december" 9, 1909. 8.10-10 p.m. 122) the cry of the 6th aethyr, which is called maz there cometh into the stone the great angel whose name is av, and in him there are symbols which strive for mastery- sulphur and the pentagram, and they are harmonized by the swastika. these symbols are found both in the name of av and in the name of the aethyr. thus he is neither horus nor o

eir pleasure) o ye heavens, arise; the lower heavens beneath you, let them serve you (this is a command for the whole of things to join in universal rapture) govern those that govern; cast down such as fall; bring forth those that increase; and destroy the rotten (this means that everything shall take its own pleasure in its own way) no place let it remain in one number("no place" is the infinite ain "let remain in one number; that is, let it be concentrated in kether) add and diminish until the stars be numbered (it is a mystery of the logos being formulated by the qabalah, because the stars, are all letters of the holy alphabet, as it was said in a former aethyr) arise! move! and appear! before the covenant of his mouth which he hath shewn unto us in his justice("the covenant" is the let

ALEISTER CROWLEY EQUINOX EQ I 2

him :the essence<<1>:of the heavens in the head<<2 .the holy gods. and the essence:of the earth<<1: aleph-taw= the first and last- alpha and omega- aleph and tau<<2 "i.e" the white skull "vide" idra zutra qadisha, cap. ii. distinguish from the skull of microprosophus> contained therein also are the divine, magical, and terrestrial formulae of the passage of the incomprehensible nothingness of the ain soph to the perfection of creation 167 expressed by the ten voices or emanations of god the vast one- blessed be he- even the holy sephiroth. and the method whereby i shall work shall be the one absolute and inerratic science: the science of number: which is that single mystery of the intellect of man whereby he becometh exalted unto the throne of inflexible and unerring godhead. as it is writ

> enumeration and analysis of the text, a certain preamble in the fruitful fields of that science will become necessary. the evolution of the numbers is the evolution of the worlds, for as it is written in the clavicula salomonis "the numbers are ideas; and the ideas are the powers, and the powers are the holy elohim of life" that which is behind and beyond all number and all 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<"hidden behind my magic veil of shows, i am not seen at all- name not my name> multiply by it any active and manifested number; and that number vanishes- sinks into the ocean of eternity. so also is the ain soph. from i

angle with solid rays extending to nearly the center. in the original, the triangle and circle are composed of solid lines. the form given here is an approximation. one son eternal. 3/ 4. one father eternal.1- 2.one mother eternal. fig. ii- the trinity in manifestation. in both of these symbols the all-including circle represents the underlying idea of the number 0: the infinite: parabrahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation- 4. in the worlds- assiah: in the taro, the princess- the throne of the spirit: in the tetragram

ALEISTER CROWLEY EQUINOX EQ I 3 2

assive reception of light (passive because it is held in the left hand; in order to project light &c, we have a wand in our "right" hand, and this is held in different ways for different purposes. on the breast, tiphereth in equilibrium, we have the twenty-two letters as a rose; the nine planets, five elements and three alchemicals as a cross (39= ihvh+ achd, in all sixty-one symbols,12 "i.e, the ain(=61) is thus denoted. the rose and cross being united, they bring down into the centre of all the divine white brilliance of kether, in which is shown another rose cross, no longer of divided light, but ruby of the holy spirit; of gold, the glory of the light; of green rays because isis shines forth_ a new creation. this higher rose cross is again the mystery of the higher genius descending in

ALEISTER CROWLEY EQUINOX EQ I 3

his desires; and at last that this daring spirit, driving without knowing it his chariot through the gates of hell, by this very fact bore witness to his original greatness. but man is not so god-forsaken, so barren of straightforward means of reaching heaven, that he need invoke pharmacy and witchcraft. he has no need to sell his soul to buy intoxicating caresses and the friendship of the hur al'ain. what is a paradise which must be bought at the price of eternal salvation? i imagine a man (shall i 111 say a brahmin, a poet, or a christian philosopher) seated upon the steep olympus of spirituality; around him the muses of raphael or of mategna, to console him for his long fasts and his assiduous prayers, weave the noblest dances, gaze on him with their softest glances and their most dazzl

ALEISTER CROWLEY EQUINOX EQ I 4

d anatta, which were attained by meditating on the inmost meaning of the four noble truths: 199 the world of unrest and transiency, of birth and death. 200 the great attainment of buddhism. our terminology now degenerates into the disgusting vulgarity of the pali dialect. 201 the mah y na buddhists' boundless light. compared with the canonical nibb na it bears a very similar relation to it as the ain soph aur, the illimitable light, does to the ain, the negatively existent one. in the brihad ranyka upanishad 4. 4. 66. brahman is termed "jyotish m jyotis" which means "the light of lights- a similar conception "the truth about suffering; the truth about the cause of suffering; the truth about the cessation of suffering; and the truth about the path which leads to the cessation of 126 sufferi

n the four vedas, are called "n ma eva- mere name. now in "the questions of king milinda" we find n gasena stating that all things but "name and form" whatever is subtle, mental, is "name" but that both are dependent on each other, and spring up, not separately, but together "the questions of king milinda" ii. 2. 8. 203 it must not be forgotten that in its ultimate interpretation the atman is the ain, however we use this reading as seldom as possible, as it is so very vague. 204 dhammapada, v. 1. him who has bought me. this, your majesty, is the basis of the act of truth by the force of which i turned the ganges back.205 in other words, by ignoring all accidents, all matters of chance, and setting to work, without favour or prejudice, to accomplish the one object in view, and so finally "t

units of atmans, which, on account of karma, were born again and again until karma was used up and the individual atman went back to the universal atman. buddha erasing the atman, though he refused to discuss the beginning, postulates nibb na as the end, which fact conversely also postulates the beginning as nibb na. therefore we have all things originating from an "x" sign, atman, nibb na, god, ain or first cause, and eventually returning to this primordial equilibrium. the difficulty which now remains is the bridging over of this divided middle. to gotama there is no unit, and existence "per se" is ignorance caused as it were by a bad dream in the head of the undefinable nibb na; which itself, however, 133 is non-existent. each man is, as it were, a thought in an universal brain, each t

AN INTRO TO STUDY OF THE KABALAH

ons existing between creator and creature. in this theosophy--ex nihil nihilo fit; spirit and matter are the opposite poles of one existence: and as nothing comes from nothing, so nothing is annihilated. the following seven kabalistic ideals are of the greatest interest to students of the origin and destiny of the world and mankind (1) that god, the holy one, the supreme incomprehensible one, the ain suph, the greek apeiros (zohar iii. 283) was not the direct creator of the world; but that all things have proceeded from the primordial source in successive emanations, each one less excellent than the preceding, so that the universe is 'god manifested' and the last and remotest production is matter, a privation of perfection (2) that all we perceive or know of, is formed on the sephirotic ty

fiat. it has been suggested by some learned authors that these kabalistic ideas resemble those of the alexandrian philosophy and of the gnostics, embodying notions derived from the pythagoreans, the platonists and from indian brahmanism and buddhism. let us more fully consider the conceptions of the divinity. isaac myer writes--god may be regarded from four points of view; as the eternal one, or ain sup, ain suph; as ahih, aheie, i am; as ihvh, who was, is and will be; and as alhim, elohim, god in nature, called adonai or lord. in the english old testament the word ihvh is translated lord, and elohim by god: boutell calls jah a contraction of jehovah. the jehovah of the old testament--as a tribal deity of personal characteristics, demonstrating his power and glory to a chosen people; oppr

e of binah, the supernal mother; other stages of emanation lead to the elohim, the group of holy spiritual attributes, associated with the sixth sephira, the sun of tiphareth. after another manner, jehovah is the group of the emanations from the deific source, called the ten sephiroth "the voices from heaven" these ten sephiroth, of which the first is a condensation of the supernal glory from the ain suph aour, the boundless light, appear as a rainbow of the divinity in a first world, or highest plane above human conception, that of atziluth; by successive reflections, diminishing in brightness, a plane is reached which is conceivable by man, as of the purity of his highest spiritual vision. the grouping of the ten divine qualities, upon this plane, into a divine tetrad, is symbolised by y

points were introduced (note--there are no extant hebrew works with vowel points earlier than the tenth century--a. e. waite) we find that the kabalah contemplates a period when chaos existed, a period of repose and absence of manifestation, when the negative reigned supreme: this is the pralaya of the hindoos. from passivity there proceeded action by emanations, and manifested deity arose. from ain, repose, the negative, proceeded ain suph, the no-bound, the limitless, the omnipresence of the unknowable; still condensing into manifestation through emanation, there appears the ain suph aur "the boundless light" which coalescing on a point appears as kether, the crown of manifestation. thence follow the sephiroth, the holy voices, upon the highest world; they concentrate into a divine conc

lism versus realism: does anything exist except in name? is there any substratum below the name of anything? need we postulate any such basis? all is spirit--says the kabalah--and this is eternal, uncreated; intellectual and sentient on our plane; inhering are life and motion; it is self-existing, with succesive waves of action and passivity. this spirit is the true deity, or infinite being, the "ain suph" the cause of all causes, and of all effects. all emanates from "that" and is in "that" the universe is an immanent offspring of the divine, which is manifested in a million forms of differentiation. the universe is yet distinct from god, even as an effect is distinct from a cause; yet it is not apart from deity, it is not a transient effect, it is immanent in the cause. it is god made ma

attributes" yet without deeming all lives to be of him, and his attributes to be universal, he cannot be known by man. he existed before he caused the emanations of h is essence to be demonstrated, he was before all that exists is, before all lives on our plane, or the plane above, or the world of pure spirits, or the inconceivable existence; but then he resembled nothing we can conceive, and was ain suph, and in the highest abstraction ain, alone, negative existence. yet before the manifest became demonstrated, all existence was in him; the known pre-existed in the unknown, who is the "ancient of days" but it is not this dream-like aspect of poetic phantasy exhibited in the kabalah that i can further bring to your notice. let us return to the philosophic view of the attributes of deity, w

s in him; the known pre-existed in the unknown, who is the "ancient of days" but it is not this dream-like aspect of poetic phantasy exhibited in the kabalah that i can further bring to your notice. let us return to the philosophic view of the attributes of deity, which is the keynote of the whole of the doctrine. the primary human conception of god is then the passive state of negative existence ain--not active; from this the mind of man passes to conceive of ain suph, of god as the boundless, the unlimited, undifferentiated, illimitable one; and the third stage is ain suph aur--boundless light, universal light-"let there be light" was formulated, and "there was light" the passive has put on activity; the conscious god has awaked. let us now endeavour to conceive of the concentration of t

orming the mysterious conception of the tetragrammaton, that awful name of divine majesty which might never be uttered by the common people, and whose true pronunciation has been for many centuries confessedly lost to the jews and has never been known to the christians (see diagram) the views of the kabalists on cosmogony are not easy to explain, but as before said the supreme boundless god, the "ain suph" was not the direct creator of the world, nor was the world made out of nothing. the highest trinity of "the crown, king and queen" having arisen by divine emanation, its powers descended and expanded into the seven lower sephiroth, and produced the universe in their own image, a decad of forces, as a whole constituting the adm qdmun adam quadmun, or adam kadmon, the primordial or archety

ANALYSIS OF THE 5 6 INITIATION

ncient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of the supernals. it is also a symbol of the triangle, the two con-dividing, the one reconciling. it is the reconciled one that in a mystical sense is buried and alive in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue forth because osiris hath risen and isi

BLAVATSKY H P ANTHROPOGENESIS

vine names. that is, the two are but variations of the same ratio, viz, that of[[pi' the object of this comment is to show the same measuring use for the cabbalah as was employed in the three covenants of the bible, and in the symbols of masonry, as just noticed "first then, the sephiroth are described as light, that is, they themselves are a function of, indeed, the same as, the manifestation of ain soph; and they are so from the fact that light represents the ratio of 20612 to 6561, as part of the 'words' dbrim, 41224, or as to the word, debar, 206= 10 cubits. light is so much the burden of the kabbalah, in explaining the sephiroth, that the most famous book on the kabbalah is called zohar or light. in this we find expressions of this kind 'the infinite was entirely unknown and diffused

this comparison between the creative powers of archaic philosophy and the anthropomorphic creator of exoteric judaism (since their esotericism shows its identity with the secret doctrine) will lead the student to perceive and discover that, in truth, jehovah is but a lunar and[[footnote(s* in the "book al-chazari" by jehuda-ha-levi, translated by dr. d. cassell[[vol. 2, page] 41 the emanations of ain-soph "generation" god (see book i, part 2 "deus lunus) it is a fact well known to every conscientious student of the kabala, that the deeper he dives into it, the more he feels convinced that unless the kabala- or what is left of it- is read by the light of the eastern esoteric philosophy, its study leads only to the discovery that, on the lines traced by exoteric judaism and christianity, the

udy leads only to the discovery that, on the lines traced by exoteric judaism and christianity, the monotheism of both is nothing more exalted than ancient astrolatry, now vindicated by modern astronomy. the kabalists never cease to repeat that primal intelligence can never be understood. it cannot be comprehended, nor can it be located, therefore it has to remain nameless and negative. hence the ain-soph- the "unknowable" and the "unnameable- which, as it could not be made manifest, was conceived to emanate manifesting powers. it is then with its emanations alone that human intellect has to, and can deal. christian theology, having rejected the doctrine of emanations and replaced them with direct, conscious creations of angels and the rest out of nothing, now finds itself hopelessly stran

lended, and hevah, and abel, the feminine serpent* see "isis unveiled" vol. i, 305 "the union of the two create a third race, etc[[vol. 2, page] 126 the secret doctrine. while seth is the first result (physiologically) after the fall, he is also the first man; hence his son enos is referred to as the "son of man (vide infra) seth represents the later third race. to screen the real mystery name of ain-soph- the boundless and endless no-thing- the kabalists have brought forward the compound attribute-appellation of one of the personal creative elohim, whose name was yak and jab, the letters i or j or y being interchangeable, or jah-hovah, i.e. male and female* jah-eve an hermaphrodite, or the first form of humanity, the original adam of earth, not even adam kadmon, whose" mind-born son" is t

the brahmanical books to be the lila, delight or sport, the amusement of the supreme creator "vishnu being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy in frolics (vishnu purana, book i, ch. ii) now compare this with what is said in the book "nobeleth' hokhmah "the kabalists say that the entering into existence of the worlds happens through delight, in that ain-soph) rejoiced in itself, and flashed and beamed from itself to itself. which are all called delight" etc (quoted in myer's "qabbalah" p. 110. thus it is not a "curious idea of the qabbalists" as the author just quoted remarks, but a purely puranic, aryan idea. only, why make of ain-soph a creator? the "divine hermaphrodite" is then brahma-vach-viraj; and that of the semites, or rather of the

represent distinct root-races, for millions of years elapsed between them. hence the aryan and the semitic theo-anthropographies are two leaves on the same stem; their respective personifications and symbolic personages standing in relation to each other in this way. i. the unknowable, referred to in various ways in rig vedic verse, such as "nought was" called, later on "parabrahm" the[[diagram (ain, nothing, or the "ain-soph" of the kabalists, and again, the "spirit (of god) that moves upon the face of the waters, in genesis. all these are identical. moreover, in genesis, ch. i, v. 2, is placed as verse 1 in the secret kabalistic texts, where it is followed by the elohim "creating the heaven and the earth" this deliberate shifting of the order of the verses was necessary for monotheistic

an contributions to knowledge" xviii "american journal of science" iii, xi, 456; and croll's "climate and time" lemuria was not submerged by a flood, but was destroyed by volcanic action, and afterwards sank[[vol. 2, page] 142 the secret doctrine. with agruerus, the great phoenician god (whom faber sought to identify with noah; further, it is suspected that the name of "titan" is derived from tit-ain "the fountains of the chaotic abyss (tit-theus, or tityus is "the divine deluge; and thus the titans, who are seven, are shown to be connected with the flood and the seven rishis saved by vaivasvata manu* they are the sons of kronos (time) and rhea (the earth; and as agruerus, saturn and sydyk are one and the same personage, and as the seven kabiri are said to be the sons of sydyk or kronos-sa

revealed in the day time and is hidden during the night, i.e, revealed to an enlightened mind and hidden to ignorance, which is night (see zohar i, 172, a and b "the tree of the knowledge of the good and the evil grows from the roots of the tree of life (comm) but then also "in the kabala it is plainly to be found that "the 'tree of life' was[[footnote(s[[footnote continued from previous page] of ain-soph, representing the logos, is that very tree of knowledge; while shamael- the dark aspect of the logos- occupies only the rind of that tree, and has the knowledge of evil alone. as lacour, who saw in the scene of the fall (chap. iii, genesis) an incident pertaining to egyptian initiation, says "the tree of the divination, or of the knowledge of good and evil. is the science of tzyphon, the

holdeth the key of the sanctuary, that no man enter therein, save the anointed having the arcanum of hermes (v. 20 and 21. these suggestive and majestic verses had reference with the ancient egyptians and other civilized peoples of antiquity to the creative and generative light of the logos (horus, brahma, ahura-mazda, etc, etc, as primeval manifestations of the ever-unmanifested principle, e.g, ain-soph, parabrahm, or zeruana akerne- boundless time- kala, but the[[footnote(s[[footnote continued from previous page] incarnating angels. says the letter "now there are, and there must be, failures in the ethereal races of the many classes of dhyan-chohans, or devas (progressed entities of a previous planetary period, as well as among men. but still, as the failures are too far progressed and

it plainly to be both a cosmogonical and an astronomical allegory, woven into and drawn from the earliest theogony as taught in the mysteries. it is in the religious doctrines of the gnostics that the real meaning of the dragon, the serpent, the goat, and all those symbols of powers now called evil, can be seen the best; as it is they who divulged the esoteric nature of the jewish substitute for ain-soph in their teachings; of the true meaning of which, while the rabbins concealed it, the christians, with a few exceptions, knew nothing. surely jesus of nazareth would have hardly advised his apostles to show themselves as wise as the serpent, had the latter been a symbol of the evil one; nor would the ophites, the learned egyptian gnostics of "the brotherhood of the serpent" have reverence

ad letter, was as practical and gross in the days of moses as it is now- in the course of their estrangement from the gods of their pagan neighbours, consummated a national and levitical polity, by the device of setting forth their holy of holies as the most solemn sign of their monotheism- exoterically; while seeing in it but a universal phallic symbol- esoterically. while the kabalists knew but ain-soph and the "gods" of the mysteries, the levites had no tomb, no god in their adytum but the "sacred" ark of the covenant- their "holy of holies" when the esoteric meaning of this recess is made clear, however, the profane will be better able to understand why david danced "uncovered" before the ark of the covenant, and was so anxious to appear vile for the sake of his "lord" and base in his

te spirit and nature; in christian judaism, it is a personal god, outside of that nature, and the human womb- eve, sarah, etc, etc; hence, an anthropomorphic phallic god, and his image- man. thus it is maintained, that with regard to the of the bible, one of two hypotheses has to be admitted. either behind the symbolic substitute- jehovah- there was the unknown, incognizable deity, the kabalistic ain-soph; or, the jews have been from the beginning, no better than the dead-letter lingham* worshippers of the india of to-day. we say it was the former; and that, therefore, the secret or esoteric worship of the jews was the same pantheism that the vedantin philosophers are reproached with to-day; jehovah was a substitute for purposes of an exoteric national faith, and had no importance or reali

ng, the "seven-fold light (vide at end of this. finally, this god was bel; the sun being "bel" with the gauls "helios" with the greeks "baal" with the phoenicians "el" in chaldean, hence "el-ohim "emanu-el" el "god" in hebrew. but even the kabalistic god has vanished in the rabbinical workmanship, and one has now to turn to the innermost metaphysical sense of the zohar to find in it anything like ain-soph, the nameless deity and the absolute, so authoritatively and loudly claimed by the christians. but it is certainly not to be found in the mosaic books, by those who try to read without a key to them. ever since it was lost jews and christians have tried their best to blend these two conceptions, but in vain. they have only succeeded in finally robbing even the universal deity of its majes

and kabalistic aspects (c) noah- identical with the hindu sishta, the human seed, left for the peopling of the earth from a previous creation or manvantara, as expressed in the puranas, or the pre-diluvian period as rendered allegorically in the bible- in his cosmic character. but whether a quaternary (tetragrammaton) or a triad, the bible creative god is not the universal 10, unless blended with ain-soph (as brahma with parabrahm, but a septenary, one of the many septenaries of the universal septenate. in the explanation of the question now in hand, his position and status as noah may best be shown by placing the 3[[diagram],and 4[[diagram] on parallel lines with the "cosmic" and "human" principles. for the latter, the old familiar classification is made use of. thus- human aspects, or pr

ahma in any of the puranas (see "kabala unveiled" by mr. s. l. mathers, chap. xxii, concerning the remaining members of microprosopus[[footnote continued on next page[[vol. 2, page] 626 the secret doctrine. there are two tetragrammatons: the macro and the microprosopus. the first is the absolute perfect square, or the tetractis within the circle, both abstract conceptions, and is therefore called ain- the non-being, i.e, illimitable or absolute be-ness. but when viewed as microprosopus, or the "heavenly man" the manifested logos, he is the triangle in the square- the sevenfold cube not the fourfold, or the plane square. for it is written in the same "greater holy assembly (83 "and concerning this, the children of israel wished to know in their minds, like as it is written (exod. xvii. 7 'i

he fourfold, or the plane square. for it is written in the same "greater holy assembly (83 "and concerning this, the children of israel wished to know in their minds, like as it is written (exod. xvii. 7 'is the tetragrammaton in the midst of us, or the negatively existent one (where did they distinguish between microprosopus, who is called tetragrammaton, and between macroprosopus, who is called ain, ain the negatively existent* therefore, tetragrammaton is the three made four and the four made three, and is represented on this earth by his seven "companions" or "eyes- the "seven eyes of the lord" microprosopus is, at best, only a secondary manifested deity. for, verse 1,152 of the "greater holy assembly (kabala) says "we have learned that there were ten (companions) who entered into the

round has been reproduced in this one by human bestiality and transfigured into the parent form in the modern anthropoid. this doctrine, even imperfectly delineated as it is under our inefficient pen, is assuredly more logical, more consistent with facts, and far more probable than many "scientific" theories; that, for instance, of the first organic germ descending on a meteor to our earth- like ain soph on his vehicle, adam kadmon. only, the latter descent is allegorical, as every one knows, and the kabalists have never offered this figure of speech for acceptance in its dead-letter garb. but the germ on the meteor theory, as coming from such high scientific quarters, is an eligible candidate for axiomatic truth and law, a theory people are in honour bound to accept, if they would be on

BLAVATSKY H P COSMOGENESIS

nd reach a high degree in their knowledge of the future, in spiritual power, and human perfection, they brought proofs based on reason and testimony, and inculcated their doctrines so firmly that no man could now raise a doubt in his majesty even if mountains were to crumble to dust, or the heavens were to tear asunder" this work "was kept secret, and was not published till the reign of jahangir (ain i akbari, translated by dr. blochmann, p. 104, note* karakorum mountains, western tibet* according to the same tradition the now desolate regions of the waterless land of tarim- a true wilderness in the heart of turkestan- were in the days of old covered with flourishing and wealthy cities. at present, hardly a few verdant oases relieve its dead solitude. one such, sprung on the sepulchre of a

s of various descriptions. can science give a complete explanation of this fact[[vol. 1, page] 113 the correlation of the gods. the meaning is plain* they are all symbols, and emblematic, mutually and correlatively, of spirit, soul and body (man; of the circle transformed into spirit, the soul of the world, and its body (or earth. stepping out of the circle of infinity, that no man comprehendeth, ain-soph (the kabalistic synonym for parabrahm, for the zeroana akerne, of the mazdeans, or for any other "unknowable) becomes "one- the echod, the eka, the ahu- then he (or it) is transformed by evolution into the one in many, the dhyani-buddhas or the elohim, or again the amshaspends, his third step being taken into generation of the flesh, or "man" and from man, or jah-hova "male female" the in

ad the essence of things been formed" in the zohar- which, as now arranged and re-edited by moses de leon, with the help of syrian and chaldean christian gnostics in the xiith century, and corrected and revised still later by many christian hands, is only a little less exoteric than the bible itself- this divine "vehicle" no longer appears as it does in the "chaldean book of numbers" true enough, ain-soph, the absolute endless no-thing, uses also the form of the one, the manifested "heavenly man (the first cause) as its chariot (mercabah, in hebrew; vahan, in sanskrit) or vehicle to descend into, and manifest through, in the phenomenal world. but the kabalists neither make it plain how the absolute can use anything, or exercise any attribute whatever, since, as the absolute, it is devoid o

enal world. but the kabalists neither make it plain how the absolute can use anything, or exercise any attribute whatever, since, as the absolute, it is devoid of attributes; nor do they explain that in reality it is the first cause (plato's logos) the original and eternal idea, that manifests through adam kadmon, the second logos, so to speak. in the "book of numbers" it is explained that en (or ain, aior) is the only self-existent, whereas its "depth (bythos or buthon of the gnostics, called propator) is only periodical. the latter is brahm as differentiated from brahma or parabrahm. it is the depth, the source of light, or propator, which is the unmanifested logos or the abstract idea, and not ain-soph, whose ray uses adam-kadmon or the manifested logos (the objective universe "male and

was exoteric, and the great universal symbols were distorted universally, as those of krishna are now by the vallabacharyas of bombay, the followers of the infant god. but are these popular gods the true deity? are they the apex and synthesis of the sevenfold creation, man included? never! each and all are one of the rungs of that septenary ladder of divine consciousness, pagan as christian. for ain-soph also is said to manifest through the seven letters of jehovah's name who, having usurped the place of the unknown limitless, was given by his devotees his seven angels of the presence- his seven principles. yet they are mentioned in almost every school. in the pure sankhya philosophy mahat, ahamkara and the five tanmatras are called the seven prakritis (or natures, and they are counted fr

peripatetics, who comprehended perhaps, though materialists in their way, why democritus, with his instructor leucippus, taught that the first principles of all things contained in the universe were atoms and a vacuum. the latter means simply latent deity or force; which, before its first manifestation when it became will- communicating the first impulse to these atoms- was the great nothingness, ain-soph, or no-thing; was, therefore, to every sense, a void- or chaos. that chaos, however, became the "soul of the world" according to plato and the pythagoreans. according to hindu teaching, deity in the shape of aether (akasa) pervades all things; and it was called there[[footnote(s* damascius, in the "theogony" calls it dis "the disposer of all things" cory "ancient fragments" p. 314[[vol. 1

otten son (who is brahma among the rest) that is to the mind (nous, irenaeus never mentioned that the jews did the same in their real secret books. valentinus "the profoundest doctor of the gnosis" held that "there was a perfect aion who existed before bythos, or buthon (the first father of unfathomable nature, which is the second logos) called propator" it is thus aion, who springs as a ray from ain-soph (who does not create, and aion, who creates, or through whom, rather, everything is created, or evolves[[footnote(s* as mulaprakriti is known only to iswar, the logos, as he is called now by mr. t. subba row, of madras (see his bhagavadgita lectures[[vol. 1, page] 350 the secret doctrine. for, as the basilidians taught "there was a supreme god, abraxas, by whom was created mind (mahat, in

, from which brahma is produced. brahma produces mahat, etc, etc. true esoteric philosophy, however, speaks neither of "creation" nor of "evolution" in the sense the exoteric religions do. all these personified powers are not evolutions from one another, but so many aspects of the one and sole manifestation of the absolute all. the same system as the gnostic prevails in the sephirothal aspects of ain-soph, yet, as these aspects are in space and time, a certain order is maintained in their successive appearances. therefore, it becomes impossible not to take notice of the great changes that the zohar has undergone under the handling of generations of christian mystics. for, even in the metaphysics of the talmud, the "lower face (or "lesser countenance, the microprosopus, in fact, could never

ively one, and on the ideal plane a nought- 0, a "no-thing" it is without form or being "with no likeness with anything else (franck "die kabbala" p. 126) and even philo calls the creator, the logos who stands next god "the second god" and "the second god who is his (highest god's) wisdom (philo. quaest. et solut. deity is not god. it is nothing, and darkness. it is nameless, and therefore called ain-soph "the word ayin meaning nothing" see franck "die kabbala" p. 153. see also section xii "theogony of the creative gods" the "highest god (the unmanifested logos) is its son. nor are most of the gnostic systems, which come down to us mutilated by the church fathers, anything better than the distorted shells of the original speculations. nor were they open to the public or reader, at any time

d clear to one who is acquainted with the mystery-language. esoteric philosophy, or the secret wisdom, was symbolized by a female form, while a male figure stood for the unveiled mystery. hence, the world not being ready to receive, could not bear it, and the revelation of marcus had to be given allegorically. then he writes "when first the inconceivable, the beingless and sexless (the kabalistic ain-soph) began to be in labour (i.e, when the hour of manifesting itself had struck) and desired that its ineffable should be born (the first logos, or aeon, or aion, and its invisible should be clothed with form, its mouth opened and uttered the word like unto itself. this word (logos) manifested itself in the form of the invisible one. the uttering of the (ineffable) name (through the word) cam

egg, god created the two heavens" but the christians have chosen as the symbol of their holy ghost, the dove "whosoever acquaints himself with[[hebrew] the mercaba and the lahgash (secret speech or incantation, will learn the secret of secrets" lahgash is nearly identical in meaning with vach, the hidden power of the mantras. when the active period has arrived, from within the eternal essence of ain-soph, comes forth sephira, the active power, called the primordial point, and the crown, kether. it is only through her that the "un-bounded wisdom" could give a concrete form to the abstract thought. two sides of the upper triangle by which the ineffable essence and the universe- its manifested body- are symbolized, the right side and the base are composed of unbroken lines; the third, the le

s) used the[[hebrew](heavenly form) as a chariot[[hebrew] through which to descend, and wished to be called by this form, which is the sacred name jehovah" as the zohar says "in the beginning was the will of the king, prior to any other existence. it (the will) sketched the forms of all things that had been concealed but now came into view. and there went forth as a sealed secret from the head of ain soph, a nebulous spark of matter, without shape or form. life is drawn from below, and from above the source renews itself, the sea is always full and spreads its waters everywhere" thus the deity is compared to a shoreless sea, to water which is "the fountain of life (zohar iii, 290 "the seventh palace, the fountain of life, is the first in the order from above (ii. 261. hence the kabalistic

lains very clearly to what hierarchy of gods jehovah belonged, and who this jewish god was; for it shows in clear language that which the writer has always insisted upon- namely, that the god with which the christians have burdened themselves was no better than the lunar symbol of the reproductive or generative faculty in nature. they have ever ignored even the hebrew secret god of the kabalists, ain-soph, as grand as parabrahmam in the earliest kabalistic and mystical conceptions. but it is not the kabala of rosenroth that can ever give the true original teachings of simeon-ben-iochai, as metaphysical and philosophical as any. and how many are there among the students of the kabala who knew anything of them except in their distorted latin translations. let us glance at the idea which led

t designated as the holy of holies, or the most high place, should borrow its title from the recognized sacredness of the generative organs, considered as symbols of measures as well as of creative cause "with the ancient wise, there was no name, and no idea, and no symbol, of a first cause* with the hebrews, the indirect conception of such was couched in a term of negation of comprehension- viz, ain-soph, or the without bounds. but the symbol of its first comprehensible manifestation, was the conception of a circle with its diameter line (see the proem of book i, part i) to carry at once a geometric, phallic, and astronomic idea. for the one takes its birth from the nought or the circle, without which it could not be, and from one, or primal one, spring the nine digits, and, geometrically

lized" christian races. for, as shown, jehovah is not one whit the superior of vishnu on the plane of ethics. this is why the occultists and even some kabalists, whether they regard or not those creative forces as living and conscious entities- and one does not see why they should not be so accepted- will never confuse the cause with the effect, and accept the spirit of the earth for parabrahm or ain-soph. at all events they know well the true nature of what was called father-aether by the greeks, jupiter-titan, etc, etc. they know that the soul of the astral light is divine, and[[footnote(s* wilson's opinion that the "vishnu purana" is a production of our era, and that in its present form it is not earlier than between the viiith and the xviith) century, is absurd beyond noticing[[vol. 1

light and heat, exist in some unknown condition in space and are diffused in space only as visible light and heat, the sun being only the agent thereof. this is the first triadic hypostasis. the quaternary is made up by the energizing light shed by the logos. the hebrew kabalists give it in a shape which esoterically is[[vol. 1, page] 429 the one is known by the many. identical with the vedantic. ain-soph, they taught, could not be comprehended, could not be located, nor named, though the causeless cause of all. hence its name- ain-soph- is a term of negation "the inscrutable, the incognizable, and the unnameable" they made of it, therefore, a boundless circle, a sphere, of which human intellect, with the utmost stretch, could only perceive the vault. in the words of one who has unriddled

l lines or rays of perception extend out evenly in all directions, so that the utmost effort of perception will terminate in the vault of a sphere. the limitation of this sphere will, of necessity, be a great circle, and the direct rays of thought in any and every direction must be right line radii of the circle. this, then, must be, humanly speaking, the extremest all-embracing conception of the ain-soph manifest, which formulates itself as a geometrical figure, viz, of a circle, with its elements of curved circumference and right line diameter divided into radii. hence, a geometrical shape is the first recognisable means of connection between the ain-soph and the intelligence of man* this great circle (which eastern esotericism reduces to the point within the boundless circle) is the ava

m (dabarim, the numbers and the emanations of the heavenly light, which is both adam kadmon and sephira, or (brahma) prajapati-vach. light, sound, number, are the three factors of creation in the kabala. parabrahmam cannot be known except through the luminous point (the logos, which knows not parabrahmam but only mulaprakriti. similarly adam kadmon knew only shekinah, though he was the vehicle of ain-soph. and, as adam kadmon, he is in the esoteric interpretation the total of the number ten, the sephiroth (himself a trinity, or the three attributes of the[[footnote(s* pranava, like om, is a mystic term pronounced by the yogis during meditation; of the terms called, according to exoteric commentators, vyahritis, or "om, bhur, bhuva, swar (om, earth, sky, heaven- pranava is the most sacred

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

year. in addition to the full moons, many covens also celebrate the new moons. and in addition to the esbats there are the festivals known as sabbats (from the french s'ebattre, to revel or frolic. there are eight of these, spaced more or less equidistant throughout the year. they are, the four"greater sabbats: samhain (pronounced "soe-in, though the vast majority of witches mispronounce it "sam-ain, imbolc (pronounced "7m-bulk, beltane (pronounced "b'yal-t'n) and lughnasadh (pronounced "loo-n'sar")t and the four "lesser sab-bats: spring and autumn equinox and summer and winter solstice. margaret murray, in god of the witches 'depending on the time of year. tyou will find much disagreement on the subject of pronunciation. don't worry too much about it. lesson five: covens and rituals/ 61

CASE PAUL F THE BOOK OF TOKENS

he qabalistic method of establishing identities of meaning between words of the same number. each hebrew letter is also a number' the number of a word is the sum of the numeral values of its letters. the hebrew for "longing" is tahavaw, th a v h, and the number of this word is 412, equivalent to that of the letter-name beth, b i th. the "inmost essence" mentioned in this paragraph is en soph aur, ain svp avr, the limitless light. in the philosophy of the qabalah, en soph aur is held to subsist throughout eternity, and is regarded as being that which precedes all manifestation. hence, although kether, the crown, or primal will, is the first among the lights of emanation, it is secondary in the order of thought to the limitless light. therefore kether is here compared to a house for that lig

CHAOS MAGICK AND LUCIFERISM

ll energy sources, which are altered or changed through magick and sorcery all emanate initially from the self. the essence of godhood begins and ends within the self, as it is known and not known from the individual. magick is a guidance factor in the development of man and woman to god itself, or as albert pike would say, lucifer. in our search for magickal power and the light of the qabalistic ain soph, we seek lucifer within us. we invariably become the morning star through invocation, will and determination. the luciferian concept of self godhood emerges from the hidden god within us all. this does involve the initial working of the bornless one ritual developed by aleister crowley but also several other workings. the law of the great id: to trespass all laws -aos chaos magick invites

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ble-sighted person and can see ghosts, if you happen to have been born on christmas day, or are a seventh son, you are born for magic" claimed one folklorist.[24] these anomalies sometimes led the depiction of conjurers as outsiders, inhabitants of the fringes, dwelling within a cultural demimonde. speaking of a well known conjure practitioner in antebellum tennessee, one slave\ 24\ observed "she ain't got father nor mother, an f nobody don't know whar she come from nor what she's a-goin f to" social marginality allowed some practitioners to accumulate material wealth from their professions.or to at least achieve the illusion of having done so. in the post-emancipation period some african american practitioners mastered the commodification of the supernatural arts, accepting monetary remun

e tension, in the lives of the slaves and their descendants.[43] of course, there were those persons who remained skeptical or disbelieving of conjure and conjurers, as some did of the christian faith. some blacks repudiated conjure yet equivocated when reflecting on other supernatural traditions "i never know much about de hoodoo, but de spirits, yes" explained one former slave "god is a spirit, ain't he" george wood, who had been a bondman in south carolina, insisted that he had never seen ghosts and had never heard of anyone being conjured "i don't believe in those things anyhow" he declared, also discreetly mentioning\ 33\ his wariness of the reputation that south carolina blacks had for practicing hoodoo. katie mccarts, an ex-slave in old fort, georgia, rejected any notion of the effi

s between him and his new paramour were ultimately performed.[48] sexual competition sometimes had tragic results that were ascribed to harming magic "deah wuz somebody wut want muh huzbun tuh leab me an go off wid um, so dey hab me fix" complained dye williams, an ex-slave and a resident of savannah, georgia. she explained "whoebuh fix me fix muh huzbun too, cuz he go off an leab me an i know he ain nebuh done dat lessn he bin fix" williams not only attributed the abandonment of her husband and her own sickness to conjure, but also the death of a baby, and another child's fatal illness to the intentional workings of an individual using harming practices against her "muh son die wen he wuz twenty-tree. c deah wuz so many women attuh him, lots uh people tink one uh dem fix 'im, but duh doct

ly to cover her footprints, avoided having photographs taken, and pursued numerous countermeasures to divert the effects of supernatural harming. similarly, the remarks of a former slave in augusta, georgia, who, having been conjured by persons who were known to her, epitomized this suspicious outlook "people is mean in dis world" she said "don't let 'em get mad wid you 'bout nothin f 'cause dere ain't nothin f too low for 'em to do to you" black folk wisdom taught that awareness of one's enemies and the evil potential of others was vital in order to survive in the world. this "mother wit" was summarized in the pronouncements of "ma" stevens, a 103-year-old ex-slave in savannah, georgia, who acknowledged the power and pervasiveness of conjure by noting that "folks can do yuh lots of harm"[

to reinforce african american patients f confidence in supernatural healers.[23] through divination, african american healers distinguished between sicknesses that were the result of natural causes and those that involved supernatural forces "well, dey's some believe in cunjuh an some would don't" stated charles hunter, a son of slaves on st. simons island, georgia "dey's lots would say sickness ain natchul an somebody put something down for you" the frequency with which life-threatening disease struck was, for some, a sure sign of evil magic "everytime somebody gets sick it ain't natchel sickness" observed a black woman in richmond county, georgia, in the late 1930s "i have seed folks die with what the doctors called consumption, and yet they didn't have it. i have seed people die with h

g disease struck was, for some, a sure sign of evil magic "everytime somebody gets sick it ain't natchel sickness" observed a black woman in richmond county, georgia, in the late 1930s "i have seed folks die with what the doctors called consumption, and yet they didn't have it. i have seed people die with heart trouble, and they didn't have it. folks is havin f more strokes now than ever but they ain't natchel"[24] conjure was suspected when an ailment was chronic or unresponsive to treatment; when sickness manifested especially unusual signs and symptoms; or when illnesses were dramatic and unanticipated. afflictions that could not be corrected by conventional medical means were often believed to have been caused by conjure, and these necessitated special care "they's lots of those kind o

s, as potential sources. her story, like most other conjure narratives, begins with an account of her relationships\ 107\ with other persons and provides evidence of the social nature of supernatural harming: a man and he wife and i was workin f as woodchoppers on de santa fe route up beaumont to tyler county. after us git up and i starts 'way, i c hear somethin f say "rose, you done somethin you ain't ought" i say "no, lawd, no" den de voice say "somethin gwine happen to you" and de next mornin i's blind as de bat and i aint hever seed since. c some try tell me snow or sweat or smoke de reason. dat aint de reason. dey a old, old, slewfooted somethin f from louisiana and dey say he de conjure man, one dem old hoodoo niggers. he git mad at me de last plum-ripenin f time and he make up powde

wine happen to you" and de next mornin i's blind as de bat and i aint hever seed since. c some try tell me snow or sweat or smoke de reason. dat aint de reason. dey a old, old, slewfooted somethin f from louisiana and dey say he de conjure man, one dem old hoodoo niggers. he git mad at me de last plum-ripenin f time and he make up powdered rattlesnake dust and pass dat through my hair and i sho f ain't seed no more.[34] as victims so often did, the narrator made sense of her affliction by looking at others within her immediate environment as possible perpetrators. conjure harming, as we have seen, was a vehicle of conflict, and hence bodily infirmities originated at the site of human intention, where fear, greed, and anger pitted person against person and ensnared victims in a cycle of pai

ess and health. these ties encompassed the living and the dead. one man, a seventy-year-old member of the church, told how his mother, his brother, and his spouse, all deceased, frequently visited him and expressed great concern for his well-being "my wife comes to comfort me" he claimed "in the spirit, so often c she told me to check up on myself in some of the things i was doing. she said, eyou ain't going right, now watch your step, now you must go straight. f" another woman, an embattled wife in a lover's triangle, spoke of the healing power of a spiritual minister who cured her of "madness" when she was "hoodooed" by her adulterous husband and his mistress. the minister\ 117\ she claimed "had power above. she had a strong power to heal" she professed "i just c thank god that he enable

CHRONOLOGIA RORISPERGIUS

er de abano [pietro d'abano, italian physician and philosopher born. professor of medicine in padua. heptameron. knew marco polo. translates abraham ibn ezra on decanates. 1260- 1294 kublai khan c.1260 "the book of kings of merlin(liber regnum) 1260: kublai is appointed khan and declares buddhism the state religion mongols are defeated for the first time in palestine (by muslims, in the battle of ain jalut. joachite date of the anticipated apocalypse. 1264 albertus magnus, bishop of regensburg, writes de mineralibus 1265-1321 dante alighieri 1266 b.john duns scotus, scottish scholastic philosopher and theologian. 1266 roger bacon opus maius. 1267 roger bacon opus tertium first who anticipates angelic pope. 1268 sefer hayyim("book of life")r. ezra. connects the golem with the influence of t

COSIMANO CHARLES ELEMENTARY PSIONICS

after you and then you have to read psionic terrorism and nuke the fda and it gets all very complicated and time consuming. now i realize that by saying this i am going to give most radionic practitioners screaming fits and that i flying in the face of the principles followed by the radionic association in england which is most insistent that no one be treated without their consent. too bad! this ain't england and the ethical principles of that association are based on a naivete which is charming in small children but the rest of us know better than to try to use them in the real world. not only is the box useful for dealing with physical conditions or behavior, but it is even more useful when dealing with thoughts. yes, my friend, you too can read minds and open your own psychic phone net

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ripa, henry cornelius (of nettesheim: a german doctor of laws, and a doctor of letters, philosopher, and occultist who lived from 1486?-1535. he is most noted for the writing of his three books on occult philosophy, which have been plagiarized by more classical authors than just about any other work in history. aik bekar: a form of biblical interpretation and system for making codes. see temurah. ain: hebrew for "no-thing" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. ain soph: hebrew for "without limit" one of the kabbalistic three so-called negative veils of existence (q.v. a description of the ultimate, unknowable divinity. ain soph aur: hebrew for "limitless light" one of the kabbalistic three so-called nega

e that has been observed to occur without variation under the same conditions. natural law is the basis of the experimental method (q.v) in science, and is dependent upon cause and effect. negation: erasing from your consciousness something you have been concentrating on. the third step in meditation. negative existence, three veils of: description of the ultimate unknowable deity, beginning with ain, or no-thing understandable, then the ain soph (q.v, or the quality of limitlessness. the third veil is the ain soph aur, or limitless light. nemyss: a simple ritual headgear of egyptian origin used by members of the hermetic order of the golden dawn [g.d (q.v, consisting of little more than a piece of folded cloth. neo-paganism: modern day pagans (q.v "those of the earth" who are attempting t

u- umbanda: one of the african-based cults of brazil that is heavily influenced by western spiritualism via the writings of allan kardec. it involves ecstatic possession. unmanifest: a term used by don tyson for the unknowable source of existence. it is god stripped of all attributes, equivalent to the tao (q.v) of the chinese philosopher and mystic lao-tse; the unground of jacob boehme, and the ain soph (q.v) of the kabbalah (q.v. uranus: the seventh planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the mage of the gods. attributed as being the ruler of the zodiac (q.v) sign aquarius (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the second sephirah (q.v) chokoma (q.v. keywords include: change, individuality

pt, unexpected, freedom, non-conformist, extremism, antiestablishment, revolutionary, unconventional, eccentric, detached, humanitarian, magnetism, electricity, astrology, scientist, experiment, sudden, discovery, unique, individual, surprise- v- veil of unknowing: a term used by don tyson to indicate the boundary between manifest being and the unknowable source called the unmanifest (q.v) or the ain soph (q.v. venus: the second planet of the terran solar system. in astrology (q.v, the planet named after the roman goddess who served as the goddess of beauty. attributed as being the ruler of the zodiac (q.v) signs taurus (q.v) and libra (q.v. on the tree of life (q.v) within the kabbalah (q.v) venus is attributed to the seventh sephirah (q.v, netzach (q.v. keywords include: harmony, relatio

DION FORTUNE MYSTICAL QABALA

would like to know, they convey certain images to imagination; these sink into the subconscious mind which are related to them. thus knowledge grows from more to more when the qabalistic method is given its practical application as the yoga of the west. 9. the qabalists recognise four planes of manifestation, and three planes of unmanifestation, or negative existence. the first of these is called ain, negativity; the second, ain soph, the limitless; the third, ain soph aur, the limitless light. it is out of this last that kether is concentrated. these three terms are called the three veils of negative existence- depending back from kether; in other words, they are the algebraic symbols that enable us to think of that which transcends thought, and which at the same time hide that which they

ericist does not limit himself by declaring the unknown to be the unknowable, for he is above all things an evolutionist, and knows that that which we cannot compass to-day we may achieve to-morrow of cosmic time. he knows, too, that evolutionary time is an individual matter upon the inner planes, and is measured, not regulated, by the revolution of the earth upon its axis. 10. these three veils- ain, negativity; ain soph, the [page 34] limitless; and ain soph aur, the limitless light- though we cannot hope to understand them, nevertheless suggest to out minds certain ideas. negativity implies being or existence of a nature which we cannot comprehend. we cannot conceive of a thing which 35, and yet is not; therefore we must conceive of a form of being of which we have never had any conscio

ccount in our lives, and from our experience of its effects we are able to come to certain conclusions concerning some at least of the qualities it must possess. those who have penetrated furthest into the unseen have given us symbolic descriptions by means of which we may turn our minds in the direction of the absolute, even if we cannot reach it. they have spoken of negative existence as light "ain soph aur, the limitless light" they have spoken of the first manifest as sound "in the beginning was the word" i remember once hearing a man, who was an adept if ever there was one, say "if you want to know what god is, i can tell you in one mystical qabala page 25 word: god is pressure" and immediately an image leapt to my mind and a realisation followed. i could conceive the outflowing of li

ELLIS LOW TWELVE 1907

his keenness of vision was marvellous "see 'pache" he asked, in his sententious fashion "no; i can't catch -sight of hide or hair of them, but no doubt they are among the hills and watching us "i see 'pache" was his startling remark "where" i demanded, whipping up the glass again "i know you have mighty good eyes, vikka, but i ought to do as well as you with the telescope "don't look right place; ain't in hills-closer by" it was an astonishing declaration. if the hostiles were not among the mountains, where could they be? surely this plain of pulsing sand could not hide them without so much as a shrub and hardly a blade of withered grass. lowering the glass, i looked inquiringly at my companion. the iron countenance was wrinkled with a smile, which showed his even white teeth. i saw that h

FRATER U D PRACTICAL SIGIL MAGIC

he use of specific or less specific animated atavisms, a small number of magicians will always consider this to be the crown of their art and one of their highest aspirations. today is the product of yesterday, and if we are inclined to take the gnostic questions gwho am i, h gwhere do i come from? h and gwhere do i go to? h seriously, we cannot afford to do without the s ll it the big bang, god, ain, bythos, chaos, or whatever we like. in this respect, the magic of the gre-animated atavisms h also represents a mystical and philosophical method, a method which chooses the path gdirectly through the flesh h instead of, as is regular western practice, employing the spirit only, without appreciating the vessel which enables its existence in the first place. to complete the picture, it must be

FULLER J F C SECRET WISDOM OF THE QABALAH

f man. the primal cause is called the ayin (oya- the no-thing; that is a something which, transcending the human intellect, can only be described negatively. it is so named because we do not know, and it is impossible to know, that which there is in this principle, because it never descends as far as our ignorance and because it is above wisdom itself.1 out of this no-thing emerges as it were the ain soph, the endlessness, boundlessness, and eternality of no-thing- therefore, in a way, a qualified no-thingness. in the book of job we read: ghe stretcheth out the north over the empty place, and hangeth the earth upon nothing. h2 it is also called attikah d'attikin, the ancient of all the ancients, and attikah qadosha, the sacred ancient; it is sexless and is sometimes described as the non-eg

job we read: ghe stretcheth out the north over the empty place, and hangeth the earth upon nothing. h2 it is also called attikah d'attikin, the ancient of all the ancients, and attikah qadosha, the sacred ancient; it is sexless and is sometimes described as the non-ego or not-i, the ayin being altogether beyond the i. in the zohar we read and there went forth, as a sealed secret, from the head of ain soph, a nebulous spark of matter without shape or form, a centre of a circle, neither white nor black, neither red nor green, in fact without any colour. 3 this is the ain soph aur- light, not as a contradistinction to darkness, but as a vibration. first, so the symbolism describes, the ain soph withdrew itself into itself to form an infinite space- the abyss. in this space appeared a point of

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

is, consequently, pictured as contraction and expansion, a sucking-in and throwing-out within itself; it therefore symbolizes the centripetal and centrifugal energies of creation, which through their rhythm constitute the infinite light out of which the universe is made; this light has been called the idealized blood of the universe. this trinity of primal causes- the ayin, the ain soph, and the ain soph aur- is concealed in the first three verses of the book of genesis: the creation out of god, since everything in gthe heavens and the earth h comes from the no-thing; the spirit of god; and the light which emanated from god's spiritual voice (the totality of the 22 letters) or words- hlet there be light h. the graspable beginning is light; all before it or, so to say, behind or beyond it

enesis: the creation out of god, since everything in gthe heavens and the earth h comes from the no-thing; the spirit of god; and the light which emanated from god's spiritual voice (the totality of the 22 letters) or words- hlet there be light h. the graspable beginning is light; all before it or, so to say, behind or beyond it, is impenetrable mystery- an absolute darkness to the mind. from the ain soph aur emanates ehyeh (hyha, the hi h or gi am h- abstract thought; then yhvh (hvhy, git who was, and is, and will be h- thought in time; and lastly elohim (myhla),god in nature and god in the bible, in which yhvh (jehovah or yahweh) is translated as glord h, the equivalent of secret wisdom of the qabalah page 23 the hebrew adonai, for the true name of tetragrammaton (yhvh) may not be pronou

eh (hyha, the hi h or gi am h- abstract thought; then yhvh (hvhy, git who was, and is, and will be h- thought in time; and lastly elohim (myhla),god in nature and god in the bible, in which yhvh (jehovah or yahweh) is translated as glord h, the equivalent of secret wisdom of the qabalah page 23 the hebrew adonai, for the true name of tetragrammaton (yhvh) may not be pronounced. thus, as the ayin, ain soph, and ain sopb aur form a group of three unthinkable principles, so do ehyeh, yhvh, and elohim form a group of three intelligent principles- abstract thoughts, thought in time and thought in everything; for the whole universe arose out of the voice (the creative instrument) which expressed the ineffable thought of light in the words gyehe aur h- hlet there be light h. thus to the qabalist

ons. together they form the six faces of a perfect cube (the stone of the wise: the tenth sephirah, malkuth, the kingdom or sabbath represents rest, poise, and completion. these first three sephiroth- kether, binah, and 'hokmah (father, mother, and son- the supernal triad- constitute the intelligible or intellectual world. and since the holy ancient is expressed and impressed by three [i.e. ayin, ain soph, and ain soph aur the expression; and kether, binah 'hokmah the impression, so also all the lamps that receive their light from the holy ancient are triadic. 11 the second triad is called the moral or sensuous world; it is the world soul which emanates from the world spirit (spiritus mundi. it consists of the positive or male principle 'hesed, which means grace or mercy, also called gedul

e shekinah (the real presence of the deity, and harmony. finally we obtain a fourth triad, a synthetic one formed out of kether, tiphereth, and malkuth. the first influences the neshamah, the spirit and moral consciousness; the second influences the rua'h, the reason and intellectual faculty; and the third the nephesh, the instincts, sentiments, and emotions, the animal life in man. thus from the ain soph aur flow out the ten sephiroth or principles; hence the decade is considered the perfect number by the qabalah, the all-embracing unit emerging from the no-thing (0- i, and the unity which ultimately is to be radiated back into nothingness (i- 0) origin of the sephiroth before we examine each sephirah in turn, it may be of some interest to the reader to enquire into the origins of this ph

iroth. i. that of the father abbah, or kether, the crown, to anu, afterwards ana; the place of the aether or highest sublimated air or atmosphere. ii. the son, bel, el or baal, the sublimated fire, answering to 'hokhmah, wisdom. iii. the mother, immah, to ea, the sublimated water, to binah, the comprehending intellect. above all these is ao, llu or el, the unknown ideal deity; which parallels the ain soph, endless, to man's comprehension no- thing. this unknown ideal deity held the highest place in the chaldean mythology. under these were the seven planets in their seven orbits, or spheres; the probable germ of the idea of the sephiroth, or media between the highest and lowest worlds. 12 historically interesting as these general origins are, philosophically the most important correspondenc

mely the four kerubim- the eagle, man, lion, and bull- which represent the four elements air (smell, water (taste, fire (sight, and earth (touch. also it includes in its mysterious nature the four letters of tetragrammaton as follows: y (lion, h (man, v (eagle, and h (bull. but as in itself kether is also the shekinah (the glory of god, in it is hidden the shin (w, which symbolizes spirit. as the ain soph is represented by the closed eye, so is kether represented by the open eye (compare the eye of shiva in hindu mythology) as long as this eye remains open the universe is maintained in being, but when it shuts it vanishes into non-being, that is no-thingness. in the threefold division of man's nature, kether represents the neshamah or spirit (2) rnyb binah, mind. this sephirah is sometimes

, and a man; and the face of a man is traced in all of them, so that the face of lion is of man, the face of eagle is of man, and the face of ox is of man, all being comprehended in him. 22 hence the four great qabalistic worlds together form a unit, a single great man, the macrocosm or adam illaah, the archetypal man- the form of the universe through which is manifested the divine essence of the ain soph. their names are (i) atziluth or the atziluthic world, the archetypal world or world of emanations- the ten sephiroth of which represent the operative qualities of the divine will. this world is also called the great seal, for it stamps out in its own form the three inferior worlds. it is the abode of adam qadmon (2) briah or the briatic world, the world of creation- the ten sephiroth of

s also called the great seal, for it stamps out in its own form the three inferior worlds. it is the abode of adam qadmon (2) briah or the briatic world, the world of creation- the ten sephiroth of which represent the abode of pure spirits; consequently it contains no matter. it is the dwelling of the angel metatron and constitutes the world of angels or spirits. as adam qadmon is the form of the ain soph, metatron is his garment and under his command come the myriads of the angelic hosts of the next world. secret wisdom of the qabalah page 33 plate 5: the zodiacal secret wisdom of the qabalah page 34 (3) yetzirah or the yetziratic world, the world of formation- the ten sephiroth of which represent the angels or intelligences of the stars and planets. the zohar says: for the servants [seph

assiah, where it is reversed and changed from harmony into discord- that is into activity. why should this descent take place? the answer is gof necessity h. tetragrammaton must descend, because only by descending can he complete the cycle of emanations and so ultimately (through a reversed process of emanation) reinstate the no-thingness of the ayin. as we have shown, the first fall is from the ain soph to adam qadmon, the second from adam qadmon to metatron, the third from metatron to sammael, and the fourth from the angelic sammael to his demoniacal counterpart; for we are told that glife in the present dispensation is cut short through the influence of the evil serpent, whose dominion is symbolized by the darkened moon h. 11 the mention of the gevil serpent h presupposes the existence

souls are gathered, and his image will be cut off from there. why? because ghe has not succeeded in radiating light in this world by the means of the body h. 30 the creation of life is man's divine prerogative; consequently the sex act is of all acts the holiest. according to the nobeleth 'hokhmah: the qabbalists say that the entering into existence of the worlds happened through delight, in that ain soph rejoiced in itself and flashed and beamed from itself to itself; and from these intelligent movements and spiritual and divine scintillations, from the parts of its being to its being, which are called delight, its sources have spread themselves towards the outside, as seeds for the world. 31 here is described to us the sublime orgasm of the ain soph, the creation through bliss. so also i

ne mystery which is beyond all reason. it exists; it is, gi am h, the secret of elohim. the experimental worlds. before the gspirit of god moved upon the face of the waters h and cast the divine shadow on the formless void, we are told again and again in the zohar that experimental worlds had existed and had been destroyed on account of their imperfection. we read before the aged of the aged (the ain soph, the concealed of the concealed, expanded into the form of king, the crown of crowns (kether, there was neither being nor end. he hewed and incised forms and figures into it in the following manner: he spread before him a cover, and carved therein kings (worlds) and marked out their limits and forms, but they could not preserve themselves. therefore it is written, gthese are the kings tha

GILBERT THE MAGICAL MASON

deeming all lives to beofhim,and his attributes to be universal, he cannot be known by man. he existed before he caused the emanations of his essence to be demonstrated, hewasbefore allthatexistsis,before all lives onourplane, or the plane above, or the world ofpurespirits, or the inconceivable existence;butthen he resembled nothing we can conceive, and was ainsuph,and in the highest abstraction ain alone, negative existence. yet before the manifest became demonstrated, all existence was inhim,theknownpre-existed in the unknown ancient of the ancientofdays.butit is not this dream-like aspect of poetic phantasy exhibited inthekabalahthati can farther bring to your notice.letusreturntothephilosophic viewofthe attributesofdeity,thekabalah89which is the keynote of the whole of the doctrine. t

stence was inhim,theknownpre-existed in the unknown ancient of the ancientofdays.butit is not this dream-like aspect of poetic phantasy exhibited inthekabalahthati can farther bring to your notice.letusreturntothephilosophic viewofthe attributesofdeity,thekabalah89which is the keynote of the whole of the doctrine. the primary human conception of god is then the passive state of negative existence ain- not active; from this the mind of man passes to conceive of ain suph, of god as the boundless, the unlimited- undifferentiated, illimitable one; and the third stage is ain suph aur- boundless light, universal light-'letthere by light' was formulated, and 'there was light. the passive has just put on activity: the conscious god has awaked. let us now endeavour to conceive of the concentration

an absolute, which has an infinity of intervals extending downward even to reachjehovah-theelohim-thegroup of holy spiritual attributes, which human intellect can alone cognize. after another manner, jehovah is the group of the emana255 tions from the deific source, called the ten sephiroth, the voicesfrom heaven. thesetensephiroth-ofwhichthe first is a condensation of the supernal glory from the ain suph aour, the boundlesslight-appearas a rainbow of the divine in a first world, or upon the highest plane above human. conception, that of atzeluth; by successive reflections, dimin255 ishing in brightness, a plane is reached which is conceivable by man, as of the purity of his highest spiritual vision.thegrouping of the ten divine qualities, upon this plane, into a divine tetrad, is symboliz

s, the original of that god, whose grosser reflection as a nation's patron is formulated in the old testament.inform parallel to the theosophic doctrine, we find that the kabalah contemplates a period when pralaya existed, a period of repose and absence of manifestation, when the negative reigned supreme. from passivity there proceeded emanation,104themagical masonand manifested deity arose. from ain-repose, the neg255 ative- proceededainsuph,the no-bound, the limitless, the omnipresence of the unknowable; still condensing into manifestation through emanation, there appears the ainsuphaur-boundless light, which coalescing on a point appears as kether, the crown of manifestation. thence follow thetensephiroth, the holy voices, upon successive worlds, and concentrating into four divine conce

ismversusrealism; does anything exist except in name? is there any substratum below the name of anything? need we postulate any such basis? all is spirit, says the kabalah, and this is eternal, uncreated; intellectual and sentient on our plane; inhering are life and motion; it is self255 existing, with successive waves of action and passivity. this spirit is the true deity, or infinite being, the ain suph, the cause of all causes, and of all effects. all emanates from that, and is in that. the universe is an immanent offspring of the divine, which is manifested in a million forms of differentiation.theuniverse is yet distinct from god, even as an effect106themagicalmasonis distinct from a cause; yet it is not apart from deity, it is not a transient effect, it is immanent in the cause.itis

ve, or anybut120themagical masona free man.ifthe whole aim of freemasonry were to propagate brotherly love and charity, why refuse to extend its blessings to the cripple, or the maimed, or to him in subjection.thelegend of the three grand masters, of whom one islost-becomesremoved to the invisibleworld-isa curious image of the kabbalistic first triad of the emanations of the unseen and unknowable ain soph aur, the boundless one, boundless light; first is kether the crown, thence proceed chochmah and binah, wisdom and understanding, and then is the crown concealed and lost to perception in its exaltedness, the word is lost, and replaced by other titles. in thetensephiroth, as in our lodges, we are taught of two great pillars, one on the right and on the left, the pillars of mercy and judgme

on in its exaltedness, the word is lost, and replaced by other titles. in thetensephiroth, as in our lodges, we are taught of two great pillars, one on the right and on the left, the pillars of mercy and judgment; then a third exists between them, that of severity; tempered by mercy, and called pillar of mildness. these are similar to the masonic pillars of wisdom, strength, and beauty, while the ain soph aur above them is the mystic blazing star in the east. wisdom, strength, and beauty are the sephirotic triad of chochmah, geburah, and tiphereth.theseveral emanations of the sephiroth of the kabbalah, one proceeding from the other, produce, as they are always designed in visible form, a tortuous path, at once reminding us of the winding staircase. indeed one form of the contemplation of t

ideals, gives us the tetragrammaton ihvh,il'l't',formedof three separate letters, resumed in a fourth, being one of these three, a final he combines the yod, he and vau into a perfect conception. it expresses the god255 head in man, and the human conception of god. in kabbalistic language the macroprosopus, father, microprosopus, son, aima, mother; and the bride malkuth are the emanations of the ain-soph-aur, the boundless brilliance. we pass on to the allegorical representations of deity in the tetrad, or quadripartiteform,and first the cherubim; they are described by ezekiel in sublime language,butthey are curiously enough not described either in exodus, where they are noted as made by moses, nor in the book of kings, where their formation by solomon is described. distinct mention is ma

rouded in mystery, superior eventoormuzd, the creator and world ruler. he was named in the 'vendidad- zervanaresemblances of freemasonry to mithra 247akarana, or zervan akerene 'eternal light' or possibly 'boundless time, of whom nothing can be conceived, known or declared- a supreme being without attributes or qualities comprehensible to man. he is the absolute, the sat of the vedantists and the ain suph of the kabalists of medieval judaism. he may have been considered as the source from whom first the good god ormuzd, and later ahriman the evil principle, came forth after the creation of this world. the zoroastrian faith postulated the subsequent appearance by emanation of six ameshaspentas or amshaspands springing from ormuzd and making with him a septenary of powers; these great beings

GNOSTIC HANDBOOK

ra thiering and gershom scholem that the very image of the tree of life was derived from greek rather than archaic jewish mystical sources. while the kabbalah is of course overlaid with imagery of old testament, jewish, christian (and sometimes gnostic) layers, it is primarily a greek neo platonic model. the tree starts with nothing, the great void or emptiness behind all things, this is known as ain (1st c) ain at various cycles moves through transformative stages and manifests three principles (2nd c) kether the divine will chokmah the logos binah sophia (saturn) we have deliberately chosen gnostic names here to prepare you for there use in our gnostic model of the universe as presented in the next chapter. chokmah and binah also form the polarity of male and female principles which give

s of beings of light that came to believe his error. this tradition is intriguing as it paints the demiurge in an ignorant rather than malefic role, in some sense it embodies the ambivalence found in much hermetic literature where the false creator is seen more as a blundering demi-god than as a adversary. for the kabbalists the fall occurred on a far more ethereal level, when the cosmic light of ain soph began to expand it produced emanations known as sephiroth or light centres. as these sephiroth or light vessels began to create a hierarchy of being, a reflection was cast onto the ocean of cosmic spirit and this reflection, being distorted, gave birth to destructive and twisted forces (klippoth, which in turn created the material world. even among the gnostics there are many variations i

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

g to think of it as divine or something of the sort, for it is superior to deity, nothing presides over it, for nothing has mastery over it, it does not exist in any state of inferiority, it exists in it alone because it lacks nothing. for it is utter fullness. secret gospel of john 1:33-2:4. at some time, before time (since time and space were not) the invisible spirit who the kabbalists know as ain began to transform. it began to think, to expand and contract- to move. it is impossible to really describe what occurred, and hence language performs only a symbolic task. this expansion is known as eternity, limitlessness, boundlessness and endlessness and is called ain soph. as the invisible spirit begins to transform further, it becomes blazing endless light. in this creative phase it is k

n to transform. it began to think, to expand and contract- to move. it is impossible to really describe what occurred, and hence language performs only a symbolic task. this expansion is known as eternity, limitlessness, boundlessness and endlessness and is called ain soph. as the invisible spirit begins to transform further, it becomes blazing endless light. in this creative phase it is known as ain soph aur or limitless light. together these three phases of the invisible spirit are known as the unmanifest or negative existence. from the unmanifest the tree of life manifests. the tree of life is composed of ten centres known as sephira (sephiroth in plural, they are connected by twenty-two gnostic theurgy page 92 paths. the first manifestation is kether, the point, the creator. kether is

twenty two hebrew letters that the very universe was formed through their use. the concept of the logos, the divine word and the genesis creation story is based on fiat lux- he spoke and there was light. in the hebrew traditions what he spoke was the letters of the hebrew alphabet. the hebrew alphabet is a system of twenty two letters which is said to form the bridge between the invisible spirit (ain) and the sephira of the tree of life. each gnostic theurgy page 104 of the letters can be related to colours, sounds, images and all manner of correspondences. these correspondence represent the vibration or essence of which each letter is a symbol. the letters are divided into three groups, each representing a different phase of the emanation process. yah, the lord of hosts, the living god, k

GOETIA LUCIFERIAN

and stimulator of the psyche. one should remember, in pre-islamic lore satan/azazel is considered the imagination sufism recognizes satan as the imagination itself. sathan is thus our announcer of the path, the very fountain of our attainment. in the view of a god form and model, lucifer (sathan) is an ideal form to align with in an initiatory sense. azazel rebelled against the natural order (god ain soph) as he sought independence, fell to the realms of earth and awoke in hell (earth the chthonic realm. rather than fearing and cowering, hiding, lucifer understood he was an independent mind and existed independently from the natural order and roused all other fallen angels to stand strong. in this context, lucifer was creating order from chaos. this is a seeming model of the initiate, that

ectly so that the supreme ritual was the one to invoke the holy guardian angel, as this led to the path of individual perfection. this is a common ground of which the left hand path and the right hand path practitioner may agree. the paths become clearly defined when the rhp seeks to reach spiritual perfection, then letting the consciousness be joined in union with the divine light, or the hebrew ain soph, which is limitless light. the lhp practitioner views consciousness and being as beautiful, sacred and worth developing and strengthening. the consciousness from the unveiling of ones true will or daemon/angel would seek to further become like lucifer and be independent, isolate and separate from the ain soph, or limitless light. one should remember, it is the limitless light from which a

GOLDEN DAWN RITUALS ZAM20

ch thee, with that sword the evils of darkness which hide from my spirit's vision, that golden light wherein osiris dwells, so that i may be enabled to enter the secret chamber of my own soul, and may behold the glory of the eternal crown. in beholding that great light may i be willing to forego all that earth can offer so that i may attain unto that supernal and only self, united in the glory of ain soph aur. let me dwell in that land which far-off travelers call naught. o land beyond honey and spice and all perfections, i will dwell therein with my lord, ynda, forever" step 28 visualize and attract the genius from above by aspiration. vibrate the name hyha by the formula of the middle pillar, and circulate, striving by all the power of the 11 human will to exalt yourself into the genius

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

, and holds it before the bung, which immediately flies out, as if driven by a powerful blow. now if you are in hiding, and raise a great clamour on the woodpecker's arrival, she is fi-ightened, and lets the root fall. some spread a white or red cloth under the nest, and then she will drop the root on that, after using it. mone's anz. 8, 614 gives a pretty old passage out of conrad von megenberg' ain vogel haisi ze latin merops, und haist ze tiitsch homlieckel (tree-hacker, und nist in den holen bomen, und wenn man im sinii kint verslecht (nails up) mit ainem zwickel, so bringt er ain krut (herb) und halt das fiir den zwickel, so vert (starts) der zwickel her dan. das krut haist 'herba meropis' daz spricht hdmlieckelknd, und haist in der zoberbuch' chora' und wer nit guet daz man es gemain

ere it is not an old witch, but his lady-love that has run away with his heart, in which sense lovers in all ages talk of losing their hearts^ the poem given p. 1048 speaks of the unholde striding over a man, cutting his heart out, and stuffing straw in, and his still remaining alive. says berthold (cod. pal. 35 fol. 28' pfei! gelawbestu, das du ainem man sein herz auss seinem leih nemest, und im ain st7-o hin wider stossest' so in the north they speak of a fern, manncetta (not a masc. mann-getti, and the word is even used for male magicians' troll ok manncetta' fornm. sog. 3, 214. a polish story in woycicki makes the witch pull the heart out and put a hare's heart in its place. child-devouring 'striges' in altd. bl. 1, 125. our present fairy-tales represent the witch as a woodwife, who fe

assage specifies the kind of stone. vintler (sup. g, 1. 89) does not describe his sigelstein, but we find elsewhere that it could artificially, and in secret, be blown like glass, cast like metal; seifr. helbl. 4, 124 says of conspirators' ze samen si do sazen, sam (as if) sie einen sigstein bliesen, and mich. behaim 22, 11 'gar taugenlichen vor dem rat zusamen giengen fru und spat, pis sy gussen ain sigelstain' ace. to hagen's coiner chron. 1003 the stone wherewith to conquer means the diamond. when the poets tell of fingerrings thunder-stone. 1221 that lend victory, that make invisible (e.g. troj. 9198, tlieir power always comes of the stone sefc in tbem. marbod cap. 27 on gagathromeus' quem qui gestarit duxpugnatarus in liostem, hostem depulsum terraque marique fugabit (see suppl. the c

n gaf my voorleden jaar een rijm, dat de toverdokters prevelden, terwijl zij den verrukten voet van een pard (foot of a horse) met dislocation-spell. 1233 de hand van boven naar beneden stroken, en alzo genazen' i wish lie had sent me the rhyme itself. what sounds more significant is a scotch tradition i take out of chambers's fireside stories, edinb. 1842. p. 37 'when a person has received a spi-ain, it is customary to apply to an individual practised in casting the ivresting tlircad. this is a thread spun from hlach wool, on which are cast nine knots, and tied round a sprained leg or arm. during the time the operator is putting the thread round the affected limb, he says, but in sucil a tone of voice as not to he heard hij tlie bystanders, nor even by the person operated upon: the lord r

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

i have heard bathing in the drusel water commended as wholesome, but you must draw with the current, not against. probably the right time for it is walburgis or midsummer. 6 the rite, like others cited by hartlieb (who wrote in 1455, may be of classic origin. in yao-rpofj-avrela, i.e. divining by a bellied jar (ydarprf) filled with water, there also occurs the torch and the innocent boy (hartl. s ain rain kind. potter s antiq, 1, 764. fabricii bibliogr. antiq, ed. 3, p. 600. watee. heilawac. 587 custom mentioned at p. 58: on easter monday youths and maidens walk to the hollow eock in the mountains, draw water from the cool spring in jugs to carry home, and throw flowers in as an offering. apparently this water-worship was celtic like wise; the water of the rock-spring karnant makes a broke

b=.stetnice, bristly ones, from stetina seta? sloven, gostosevisi, gostozmrtsi the thick-sown? the last name agrees with the lith. and finn, view, viz. the con stellation is a sieve having a great many holes, or sifting out a heap of flour: lith. setas lett, setinsli, esth. sool or soggel, finn. seula, seulaineri. why does suchenwirt 4, 326 say, daz her daz tailt sich in daz lant gleich recht als ain sibenstirn? because the army is so thickly spread over the land (see suppl. the origin of the pleiades is thus related: christ was passing a baker s shop, when he smelt the new bread, and sent his dis ciples to ask for a loaf. the baker refused, but the baker s wife and her six daughters were standing apart, and secretly gave it. for this they were set in the sky as the seven-stars, while the

here the new year began with that day; yet some heathen practices seem to have got mixed up with it too, and i cannot overlook the use in these hymns of the bare adj. neiv, without the addition of year or( child (just as in naming the new-moon, p. 710, ny, niuwi[&lt; des giinn dir alles der newgeborn! this the newborn grant thee all, hatzl. 196b. so in other new-year s wishes: wunsch/ ich dir ain vil gut jar zu disem new, wolkenst. p. 167. gen disem saeligen guoten new&n, ad. keller s altd. ged. p. 10. suppl. otherwise i hardly find the year as a whole (conf. the riddle, p. 737) exalted into a person, except in adjurations, spells and i for amnus, says bopp s gloss. skr. 16; benfey 1, 310 explains evtaurus by skr. amavat? being ama, new-moon. 756 summeb and winter. curses: sam mir daz

HELENA BLAVATSKY THE KEY TO THEOSOPHY

a beginning as well as an end; and, in order to create, a being must think and plan. how can the absolute be supposed to think-i.e, to have any relation whatever to that which is limited, finite, and conditioned? this is a philosophical, and a logical absurdity. even the hebrew cabala rejects such an idea, and therefore, makes of the one and the absolute deific principle an infinite unity called ain-soph*)ain-soph (greek: toh pan, epeiros, the boundless or limitless, in and of nature, the non-existing that is, but that is not a being. in order to create, the creator has to become active; and as this is impossible for absoluteness, the infinite principle had to be shown becoming the cause of evolution (not creation) in an indirect way-i.e, through the emanation from itself (another absurdi

as this is impossible for absoluteness, the infinite principle had to be shown becoming the cause of evolution (not creation) in an indirect way-i.e, through the emanation from itself (another absurdity, due this time to the translators of the cabala) of the sephiroth. how can the non-active eternal principle emanate or emit? the parabrahman of the vedantins does nothing of the kind; nor does the ain-soph of the chaldean cabala. it is an eternal and periodical law which causes an active and creative force (the logos) to emanate from the ever-concealed and incomprehensible one principle at the beginning of every mah -manvantara, or new cycle of life. q. how about those cabalists, who, while being such, still believe in jehovah, or the tetragrammaton? a. they are at liberty to believe in wha

stic a word first used by professor huxley, to indicate one who believes nothing which cannot be demonstrated by the senses. ahankara (sans) the conception of "i" self-consciousness or self-identity; the "i" or egoistical and mayavic principle in man, due to our ignorance which separates our "i" from the universal one-self. personality, egoism also. page 141 the key to theosophy- hp blavatsky.txt ain-soph (heb) the "boundless" or "limitless" deity emanating and extending. ain-soph is also written en-soph and ain-suph, for no one, not even the rabbis, are quite sure of their vowels. in the religious metaphysics of the old hebrew philosophers, the one principle was an abstraction like parabrahman, though modern cabalists have succeeded by mere dint of sophistry and paradoxes in making a "sup

. ain-soph is also written en-soph and ain-suph, for no one, not even the rabbis, are quite sure of their vowels. in the religious metaphysics of the old hebrew philosophers, the one principle was an abstraction like parabrahman, though modern cabalists have succeeded by mere dint of sophistry and paradoxes in making a "supreme god" of it, and nothing higher. but with the early chaldean cabalists ain-soph was "without form or being" with "no likeness with anything else" that ain-soph has never been considered as the "creator" is proved conclusively by the fact that such an orthodox jew as philo calls "creator" the logos, who stands next the "limitless one" and is "the second god "the second god is in its (ain-soph's) wisdom" says philo in qu st et solut. deity is no-thing; it is nameless

form or being" with "no likeness with anything else" that ain-soph has never been considered as the "creator" is proved conclusively by the fact that such an orthodox jew as philo calls "creator" the logos, who stands next the "limitless one" and is "the second god "the second god is in its (ain-soph's) wisdom" says philo in qu st et solut. deity is no-thing; it is nameless, and therefore called ain-soph-the word ain meaning nothing. alchemy (arabic ul-khemi) the chemistry of nature. ul-khemi or al-kimia, however, is really an arabianized word, taken from the greek 'chemeia' from 'chumos "juice" extracted from a plant. alchemy deals with the finer forces of nature and the various conditions of matter in which they are found to operate. seeking under the veil of language, more or less arti

hp blavatsky.txt ideas" seance a term now used to denote a sitting with a medium for sundry phenomena. used chiefly among the spiritualists. self there are two selves in men-the higher and the lower, the impersonal and the personal self. one is divine, the other semi-animal. a great distinction should be made between the two. sephiroth a hebrew cabalistic word, for the ten divine emanations from ain-soph, the impersonal, universal principle, or deity (see theosophical glossary) skandhas the attributes of every personality, which after death form the basis, so to say, for a new karmic reincarnation. they are five in the popular or exoteric system of the buddhists: i.e, rupa, form or body, which leaves behind it its magnetic atoms and occult affinities; vedana, sensations, which do likewise

HP LOVECRAFT A DARK LORE

o less frightened herd were pawing and lowing pitifully, having followed the boy back in the panic they shared with him. between gasps luther tried to stammer out his tale to mrs corey 'up thar in the rud beyont the glen, mis' corey- they's suthin' ben thar! it smells like thunder, an' all the bushes an' little trees is pushed back from the rud like they'd a haouse ben moved along of it. an' that ain't the wust, nuther. they's prints in the rud, mis' corey- great raound prints as big as barrel-heads, all sunk dawon deep like a elephant had ben along, only they's a sight more nor four feet could make! i looked at one or two afore i run, an' i see every one was covered with lines spreadin' aout from one place, like as if big palm-leaf fans- twict or three times as big as any they is- hed of

dashed back in terror after one look at the place, and at the pasturage where mr bishop's cows had been left out all night 'yes, mis' corey' came sally's tremulous voice over the party wire 'cha'ncey he just come back a-postin, and couldn't half talk fer bein' scairt! he says ol' whateley's house is all bowed up, with timbers scattered raound like they'd ben dynamite inside; only the bottom floor ain't through, but is all covered with a kind o' tar-like stuff that smells awful an' drips daown offen the aidges onto the graoun' whar the side timbers is blowed away. an' they's awful kinder marks in the yard, tew- great raound marks bigger raound than a hogshead, an' all sticky with stuff like is on the browed-up haouse. cha'ncey he says they leads off into the medders, whar a great swath wide

s he thinks it p'inted towards the glen rud to the village 'i tell ye, mis' corey, they's suthin' abroad as hadn't orter be abroad, an' i for one think that black wilbur whateley, as come to the bad end he deserved, is at the bottom of the breedin' of it. he wa'n't all human hisself, i allus says to everybody; an' i think he an' ol' whateley must a raised suthin' in that there nailed-up haouse as ain't even so human as he was. they's allus ben unseen things araound dunwich- livin' things- as ain't human an' ain't good fer human folks 'the graoun' was a-talkin' las' night, an' towards mornin' cha'ncey he heered the whippoorwills so laoud in col' spring glen he couldn't sleep nun. then he thought he heered another faint-like saound over towards wizard whateley's- a kinder rippin' or tearin'

's an' see what's the matter. he see enough i tell ye, mis' corey! this dun't mean no good, an' i think as all the men-folks ought to git up a party an' do suthin. i know suthin' awful's abaout, an' feel my time is nigh, though only gawd knows jest what it is 'did your luther take accaount o' whar them big tracks led tew? no? wal, mis' corey, ef they was on the glen rud this side o' the glen, an' ain't got to your haouse yet, i calc'late they must go into the glen itself. they would do that. i allus says col' spring glen ain't no healthy nor decent place. the whippoorwills an' fireflies there never did act like they was creaters o' gawd, an' they's them as says ye kin hear strange things a-rushin' an' a-talkin' in the air dawon thar ef ye stand in the right place, atween the rock falls an'

- luther he had the guts ter step up whar he'd heerd it fust an' look at the graound. it was all mud an' water, an' the sky was dark, an' the rain was wipin' aout all tracks abaout as fast as could be; but beginnin' at the glen maouth, whar the trees hed moved, they was still some o' them awful prints big as bar'ls like he seen monday' at this point the first excited speaker interrupted 'but that ain't the trouble naow- that was only the start. zeb here was callin' folks up an' everybody was a-listenin' in when a call from seth bishop's cut in. his haousekeeper sally was carryin' on fit to kill- she'd jest seed the trees a-bendin' beside the rud, an' says they was a kind o' mushy saound, like a elephant puffin' an' treadin, a-headin' fer the haouse. then she up an' spoke suddent of a fearf

ke to arkham; and it was only at the station ticket-office, when i demurred at the high fare, that i learned about innsmouth. the stout, shrewd-faced agent, whose speech shewed him to be no local man, seemed sympathetic toward my efforts at economy, and made a suggestion that none of my other informants had offered "you could take that old bus, i suppose" he said with a certain hesitation "but it ain't thought much of hereabouts. it goes through innsmouth- you may have heard about that- and so the people don't like it. run by an innsmouth fellow- joe sargent- but never gets any custom from here, or arkham either, i guess. wonder it keeps running at all. i s'pose it's cheap enough, but i never see mor'n two or three people in it- nobody but those innsmouth folk. leaves the square- front of

pecimens when he had all three of his ships in commission back in the twenties and thirties. there certainly is a strange kind of streak in the innsmouth forks today- i don't know how to explain it but it sort of makes you crawl. you'll notice a little in sargent if you take his bus. some of 'em have queer narrow heads with flat noses and bulgy, starry eyes that never seem to shut, and their skin ain't quite right. rough and scabby, and the sides of the necks are all shriveled or creased up. get bald, too, very young. the older fellows look the worst- fact is, i don't believe i've ever seen a very old chap of that kind. guess they must die of looking in the glass! animals hate 'em- they used to have lots of horse trouble before the autos came in "nobody around here or in arkham or ipswich

chap of that kind. guess they must die of looking in the glass! animals hate 'em- they used to have lots of horse trouble before the autos came in "nobody around here or in arkham or ipswich will have anything to do with 'em, and they act kind of offish themselves when they come to town or when anyone tries to fish on their grounds. queer how fish are always thick off innsmouth harbour when there ain't any anywhere else around- but just try to fish there yourself and see how the folks chase you off! those people used to come here on the railroad- walking and taking the train at rowley after the branch was dropped- but now they use that bus "yes, there's a hotel in innsmouth- called the gilman house- but i don't believe it can amount to much. i wouldn't advise you to try it. better stay ove

ice on some of the marsh women-folks. people allowed maybe old captain obed traded for it in some heathen port, especially since he always ordered stacks of glass beads and trinkets such as seafaring men used to get for native trade. others thought and still think he'd found an old pirate cache out on devil reef. but here's a funny thing. the old captain's been dead these sixty years, and there's ain't been a good-sized ship out of the place since the civil war; but just the same the marshes still keep on buying a few of those native trade things- mostly glass and rubber gewgaws, they tell me. maybe the innsmouth folks like 'em to look at themselves- gawd knows they've gotten to be about as bad as south sea cannibals and guinea savages "that plague of '46 must have taken off the best blood

ve trade things- mostly glass and rubber gewgaws, they tell me. maybe the innsmouth folks like 'em to look at themselves- gawd knows they've gotten to be about as bad as south sea cannibals and guinea savages "that plague of '46 must have taken off the best blood in the place. anyway, they're a doubtful lot now, and the marshes and other rich folks are as bad as any. as i told you, there probably ain't more'n 400 people in the whole town in spite of all the streets they say there are. i guess they're what they call 'white trash' down south- lawless and sly, and full of secret things. they get a lot of fish and lobsters and do exporting by truck. queer how the fish swarm right there and nowhere else "nobody can ever keep track of these people, and state school officials and census men have

all the streets they say there are. i guess they're what they call 'white trash' down south- lawless and sly, and full of secret things. they get a lot of fish and lobsters and do exporting by truck. queer how the fish swarm right there and nowhere else "nobody can ever keep track of these people, and state school officials and census men have a devil of a time. you can bet that prying strangers ain't welcome around innsmouth. i've heard personally of more'n one business or government man that's disappeared there, and there's loose talk of one who went crazy and is out at danvers now. they must have fixed up some awful scare for that fellow "that's why i wouldn't go at night if i was you. i've never been there and have no wish to go, but i guess a daytime trip couldn't hurt you- even thou

om thar. seem they was some of the things alive in the stone buildin's when the island come up sudden to the surface, that's how the kanakys got wind they was daown thar. made sign-talk as son as they got over bein' skeert, an' pieced up a bargain afore long "them things liked human sacrifices. had had 'em ages afore, but lost track o' the upper world after a time. what they done to the victims i ain't fer me to say, an' i guess obed was'n't none too sharp abaout askin. but it was all right with the heathens, because they'd ben havin' a hard time an' was desp'rate abaout everything. they give a sarten number o' young folks to the sea-things twice every year- may-eve an' hallawe'en- reg'lar as cud be. also give some a' the carved knick-knacks they made. what the things agreed to give in ret

then obed got the ol' branch railrud put through. some kingsport fishermen heerd abaout the ketch an' come up in sloops, but they was all lost. nobody never see 'em agin. an' jest then our folk organised the esoteric order 0' dagon, an' bought masoic hall offen calvary commandery for it. heh, heh, heh! mart eliot was a mason an' agin the sellin, but he dropped aout o' sight jest then "remember, i ain't sayin' obod was set on hevin' things jest like they was on that kanaky isle. i dun't think he aimed at fust to do no mixin, nor raise no younguns to take to the water an' turn into fishes with eternal life. he wanted them gold things, an' was willin' to pay heavy, an' i guess the others was satisfied fer a while "come in' forty-six the taown done some lookin' an' thinkin' fer itself. too man

iver from that cursed reef o' setan- an' more an' more attic winders got a-boarded up, an' more an' more noises was heerd in haouses as wa'n't s'posed to hev nobody in 'em "folks aoutside hev their stories abaout us- s'pose you've heerd a plenty on 'em, seein' what questions ye ast- stories abaout things they've seed naow an' then, an' abaout that queer joofry as still comes in from somewhars an' ain't quite all melted up- but nothin' never gits def'nite. nobody'll believe nothin. they call them gold-like things pirate loot, an' allaow the innsmouth folks hez furren blood or is dis-tempered or somethin. beside, them that lives here shoo off as many strangers as they kin, an' encourage the rest not to git very cur'ous, specially raound night time. beasts balk at the critters- hosses wuss'n

's grandson by hist first wife- son of onesiphorus, his eldest eon, but his mother was another o' them as wa'n't never seen aoutdoors "right naow barnabas is abaout changed. can't shet his eyes no more, an' is all aout o' shape. they say he still wears clothes, but he'll take to the water soon. mebbe he's tried it already- they do sometimes go daown for little spells afore they go daown for good. ain't ben seed abaout in public fer night on ten year. dun't know haow his poor wife kin feel- she come from ipiwich, an' they nigh lynched barnabas when he courted her fifty odd year' ago. obed he died in 'seventy-eight an' all the next gen'ratioon is gone naow- the fust wife's children dead, and the rest. god knows" the sound of the incoming tide was flow very insistent, and little by little it

sters crawlin' an' bleatin' an' barkin' an' hoppin' araoun' black cellars an' attics every way ye turn? hey? haow'd ye like to hear the haowlin' night arter night from the churches an' order 0' dagon hall, an' know what's doin' part o' the haowlin? haow'd ye like to hear what comes from that awful reef every may-eve an' hallowmass? hey? think the old man's crazy, eh? wal, sir, let me tell ye that ain't the wust" zadok was really screaming now, and the mad frenzy of his voice disturbed me more than i care to own "curse ye, dun't set thar a'starin' at me with them eyes- i tell obed marsh he's in hell, an, hez got to stay thar! heh, heh. in hell, i says! can't git me- i hain't done nothin' nor told nobody nothin "oh, you, young feller? wal, even ef i hain't told nobody nothin' yet, i'm a'goin

f his voice disturbed me more than i care to own "curse ye, dun't set thar a'starin' at me with them eyes- i tell obed marsh he's in hell, an, hez got to stay thar! heh, heh. in hell, i says! can't git me- i hain't done nothin' nor told nobody nothin "oh, you, young feller? wal, even ef i hain't told nobody nothin' yet, i'm a'goin' to naow! yew jest set still an' listen to me, boy- this is what i ain't never told nobody. i says i didn't get to do pryin' arter that night- but i faound things about jest the same "yew want to know what the reel horror is, hey? wal, it's this- it ain't what them fish devils hez done, but what they're a-goin' to do! they're a-bringin' things up aout o' whar they come from into the taown- been doin' it fer years, an' slackenin' up lately. them haouses north o' t

HP LOVECRAFT THE PICTURE IN THE HOUSE

dressed me in a thin, weak voice full of fawning respect and ingratiating hospitality. his speech was very curious, an extreme form of yankee dialect i had thought long extinct; and i studied it closely as he sat down opposite me for conversation "ketched in the rain, be ye" he greeted "glad ye was nigh the haouse en' hed the sense ta come right in. i calc'late i was alseep, else i'd a heerd ye-i ain't as young as i uster be, an' i need a paowerful sight o' naps naowadays. trav'lin fur? i hain't seed many folks 'long this rud sence they tuk off the arkham stage" i replied that i was going to arkham, and apologized for my rude entry into his domicile, whereupon he continued "glad ta see ye, young sir- new faces is scurce arount here, an' i hain't got much ta cheer me up these days. guess ye

the anzique cannibals. my sense of restlessness returned, though i did not exhibit it. the especially bizarre thing was that the artist had made his africans look like white men- the limbs and quarters hanging about the walls of the shop were ghastly, while the butcher with his axe was hideously incongruous. but my host seemed to relish the view as much as i disliked it "what d'ye think o' this- ain't never see the like hereabouts, eh? when i see this i telled eb holt 'that's suthin' ta stir ye up an' make yer blood tickle' when i read in scripter about slayin- like them midianites was slew- i kinder think things, but i ain't got no picter of it. here a body kin see all they is to it- i s'pose 'tis sinful, but ain't we all born an' livin' in sin- thet feller bein' chopped up gives me a ti

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

e to arkham; and it was only at the station ticket-office, when i demurred at. the high fare, that i learned about innsmouth. the stout, shrewd-faced agent, whose speech shewed him to be no local man, seemed sympathetic toward my efforts at economy, and made a suggestion that none of my other informants had offered "you could take that old bus, i suppose" he said with a certain hesitation "but it ain't thought much of hereabouts. it goes through innsmouth- you may have heard about that- and so the people don't like it. run by an innsmouth fellow- joe sargent- but never gets any custom from here, or arkham either, i guess. wonder it keeps running at all. i s'pose it's cheap enough, but i never see mor'n two or three people in it- nobody but those innsmouth folk leaves the square- front of h

pecimens when he had all three of his ships in commission back in the twenties and thirties. there certainly is a strange kind of streak in the innsmouth forks today- i don't know how to explain it but it sort of makes you crawl. you'll notice a little in sargent if you take his bus. some of 'em have queer narrow heads with flat noses and bulgy, starry eyes that never seem to shut, and their skin ain't quite right. rough and scabby, and the sides of the necks are all shriveled or creased up. get bald, too, very young. the older fellows look the worst- fact is, i don't believe i've ever seen a very old chap of that kind. guess they must die of looking in the glass! animals hate 'em- they used to have lots of horse trouble before the autos came in "nobody around here or in arkham or ipswich

chap of that kind. guess they must die of looking in the glass! animals hate 'em- they used to have lots of horse trouble before the autos came in "nobody around here or in arkham or ipswich will have anything to do with 'em, and they act kind of offish themselves when they come to town or when anyone tries to fish on their grounds. queer how fish are always thick off innsmouth harbour when there ain't any anywhere else around- but just try to fish there yourself and see how the folks chase you off! those people used to come here on the railroad- walking and taking the train at rowley after the branch was dropped- but now they use that bus "yes, there's a hotel in innsmouth- called the gilman house- but i don't believe it can amount to much. i wouldn't advise you to try it. better stay ove

ice on some of the marsh women-folks. people allowed maybe old captain obed traded for it in some heathen port, especially since he always ordered stacks of glass beads and trinkets such as seafaring men used to get for native trade. others thought and still think he'd found an old pirate cache out on devil reef. but here's a funny thing. the old captain's been dead these sixty years, and there's ain't been a good-sized ship out of the place since the civil war; but just the same the marshes still keep on buying a few of those native trade things- mostly glass and rubber gewgaws, they tell me. maybe the innsmouth folks like 'em to look at themselves- gawd knows they've gotten to be about as bad as south sea cannibals and guinea savages "that plague of '46 must have taken off the best blood

ve trade things- mostly glass and rubber gewgaws, they tell me. maybe the innsmouth folks like 'em to look at themselves- gawd knows they've gotten to be about as bad as south sea cannibals and guinea savages "that plague of '46 must have taken off the best blood in the place. anyway, they're a doubtful lot now, and the marshes and other rich folks are as bad as any. as i told you, there probably ain't more'n 400 people in the whole town in spite of all the streets they say there are. i guess they're what they call 'white trash' down south- lawless and sly, and full of secret things. they get a lot of fish and lobsters and do exporting by truck. queer how the fish swarm right there and nowhere else "nobody can ever keep track of these people, and state school officials and census men have

all the streets they say there are. i guess they're what they call 'white trash' down south- lawless and sly, and full of secret things. they get a lot of fish and lobsters and do exporting by truck. queer how the fish swarm right there and nowhere else "nobody can ever keep track of these people, and state school officials and census men have a devil of a time. you can bet that prying strangers ain't welcome around innsmouth. i've heard personally of more'n one business or government man that's disappeared there, and there's loose talk of one who went crazy and is out at danvers now. they must have fixed up some awful scare for that fellow "that's why i wouldn't go at night if i was you. i've never been there and have no wish to go, but i guess a daytime trip couldn't hurt you- even thou

om thar. seem they was some of the things alive in the stone buildin's when the island come up sudden to the surface, that's how the kanakys got wind they was daown thar. made sign-talk as son as they got over bein' skeert, an' pieced up a bargain afore long "them things liked human sacrifices. had had 'em ages afore, but lost track o' the upper world after a time. what they done to the victims i ain't fer me to say, an' i guess obed was'n't none too sharp abaout askin. but it was all right with the heathens, because they'd ben havin' a hard time an' was desp'rate abaout everything. they give a sarten number o' young folks to the sea-things twice every year- may-eve an' hallawe'en -r eg'lar as cud be. also give some a' the carved knick-knacks they made. what the things agreed to give in re

hen obed got the ol' branch raitrud put through. some kingsport fishermen heerd abaout the ketch an' come up in sloops, but they was all lost. nobody never see 'em agin. an' jest then our folk. organised the esoteric order 0' dagon, an' bought masoic hall offen calvary commandery for it. heh, heh, heh! mart eliot was a mason an' agin the sellin, but he dropped aout o' sight jest then "remember, i ain't sayin' obod was set on hevin' things jest like they was on that kanaky isle. i dun't think he aimed at fust to do no mixin, nor raise no younguns to take to the water an' turn into fishes with eternal life. he wanted them gold things, an' was willin' to pay heavy, an' i guess the others was satisfied fer a while "come in'forty-six the taown done some lookin' an' thinkin' fer itself. too many

iver from that cursed reef o' setan- an' more an' more attic winders got a-boarded up, an' more an' more noises was heerd in haouses as wa'n't s'posed to hev nobody in 'em "folks aoutside hev their stories abaout us- s'pose you've heerd a plenty on 'em, seein' what questions ye ast- stories abaout things they've seed naow an' then, an' abaout that queer joofry as still comes in from somewhars an' ain't quite all melted up- but nothin' never gits def'nite. nobody'll believe nothin. they call them gold-like things pirate loot, an' allaow the innsmouth folks hez furren blood or is dis-tempered or somethin. beside, them that lives here shoo off as many strangers as they kin, an' encourage the rest not to git very cur'ous, specially raound night time. beasts balk at the critters- hosses wuss'n

's grandson by hist first wife- son of onesiphorus, his eldest eon, but his mother was another o' them as wa'n't never seen aoutdoors "right naow barnabas is abaout changed. can't shet his eyes no more, an' is all aout o' shape. they say he still wears clothes, but he'll take to the water soon. mebbe he's tried it already- they do sometimes go daown for little spells afore they go daown for good. ain't ben seed abaout in public fer night on ten year. dun't know haow his poor wife kin feel- she come from ipiwich, an' they nigh lynched barnabas when he courted her fifty odd year' ago. obed he died in 'seventy-eight an' all the next gen'ratioon is gone naow- the fust wife's children dead, and the rest. god knows" the sound of the incoming tide was flow very insistent, and little by little it

sters crawlin' an' bleatin' an' barkin' an' hoppin' araoun' black cellars an' attics every way ye turn? hey? haow'd ye like to hear the haowlin' night arter night from the churches an' order 0' dagon hall, an' know what's doin' part o' the haowlin? haow'd ye like to hear what comes from that awful reef every may-eve an' hallowmass? hey? think the old man's crazy, eh? wal, sir, let me tell ye that ain't the wust" zadok was really screaming now, and the mad frenzy of his voice disturbed me more than i care to own "curse ye, dun't set thar a'starin' at me with them eyes -i tell obed marsh he's in hell, an, hez got to stay thar! heh, heh. in hell, i says! can't git me- i hain't done nothin' nor told nobody nothin-"oh, you, young feller? wal, even ef i hain't told nobody nothin' yet, i'm a'goin

f his voice disturbed me more than i care to own "curse ye, dun't set thar a'starin' at me with them eyes -i tell obed marsh he's in hell, an, hez got to stay thar! heh, heh. in hell, i says! can't git me- i hain't done nothin' nor told nobody nothin-"oh, you, young feller? wal, even ef i hain't told nobody nothin' yet, i'm a'goin' to naow! yew jest set still an' listen to me, boy- this is what i ain't never told nobody. i says i didn't get to do pryin' arter that night- but i faound things about jest the same "yew want to know what the reel horror is, hey? wal, it's this- it ain't what them fish devils hez done, but what they're a-goin' to do! they're abringin' things up aout o' whar they come from into the taown- been doin' it fer years, an' slackenin' up lately. them haouses north o' th

IRISH WITCHCRAFT AND DEMONOLOGY

who can read their mystic matters, or tell if their sweethearts be true, the folks a' run to mary butters. to tell what thief a horse did steal, in this she was a mere pretender, an' has nae art to raise the deil p. 231 like that auld wife, the witch of endor. if mary butters be a witch why but the people all should know it, an' if she can the muses touch i'm sure she'll soon descry the poet. her ain familiar aff she'll sen' or paughlet wi' a tu' commission to pour her vengeance on the man that tantalizes her condition" there also exists a shorter version of the ballad, which seems to be a rather clumsy adaptation of what we have given above; in it the witch is incorrectly termed butlers. that the heroine did not evolve the procedure she had adopted out of her own fervent imagination, but

ISIS UNVEILED

gonies and bible bbcords discrepancies in the pentateoch 167 indian, chaldaean and ophite systems conqwred 170 who were the firat christians? j78 christos and sc^rfiia-acbamoth 183 secret doctrine uuriit by jesus 191 jesut never daimed to be god 193 new tcatament narrative* and hmdal^aads 199 antiquity irf the 'logos' and 'christ' 205 comparative vi^n-wocship 209 chapter v mysteries of the kabala ain-soph and the sn>hiroth 212 the primitive wisdom-rdigion 216 the booii of omint a compilation of old-world trends 217 the trinity of the kabala 222 gnostic and-naaarene systems coatiasted with hindo myths 225 kabaliim in the book of etdeui 232 story of the reantrection of jainu's daiuhter found in the history of krislina 241 untnutwcvth^ teadungs of the early fathera 248 thdr pcnecuting spirit

hat had not the christians pur- posely disfigured in their interpretation and translation the mosaic genetie to fit their own views, their religion, with its present dogmas, would have been impossible? the word rasit, once taught in its true sense of the principle and not the beginning, and the anathematized doc- 02. lae.eil 63. ta* cii^ qf oxf. xi. xzzil digitizecoy google the fib5t emanation of ain-soph 37 trine of emanations accepted, the position of the second trinitarian per- sonage becomes untenable. for if the angels are the^irsf divine emana- tions from the divine substance, and were in existence b^ore the second principle, then the anthropomorphized son is at best an emanation like themselves, and cannot be god hypostaiwiuy any more than our visible works are ourselves. that these

ttle hiiiher\iiaji moaea "for this man was counted worthy of more ^ory than moses" hd>reui, iii, 3. of what or how many forgeries, interpolated later in the acts, the fathers are guilty, we know not; but that paul never considered christ more than a man "full of the spirit of god" is but too evident "in the arche was the logot, and the logos was adnate to the theos" wisdom, the first emanation of ain-soph; the protogonos, the hy- postasis; the adam kadmoq of the kabalist; the brahm& of the hindfl; the logos of plato; and the "beginning" of st. john are all the rasit, n'^vkh, of the book of genesis. if rightly interpreted it overturns, as we have remarked, the whole elaborate system of christian theology, for it proves that behind the cretuixe deity there was a hioheb god, a planner, an arc

nds, llius the last becomes but the symbol in its concrete expression; the necessarianism of a purely meta- 68. note id cudworth* true inutuctuid sytlem, ii, p. 324: london, 184s. 69. l. jiwxiuiot: lt ipiritume dant le nutnde, p. 13, digitizecoy google 40 isis unveiled pliysical conceptiod. together with svayammih, they are the t n sephi- roth of the hebrew kabaliats, the ten hindfi prajdpatu the ain-soph of the former, answering to the great unknown, expressed by the mystic a u m of the latter. says franck, the translator of the kabala "the ten sephiroth are divided into thr^ dasaes; each of them presenting to us the divinity utider a different aspect, the whole still remaining an iridwmliu trinity "the first three sephiroth are purely intellectual or metaphysical; they express the absolu

he was zoroaster and ntaaret" as ztwoaster is called prituseps of the magi, and nazar signifies separated or consecrated, is nosor not a hebrew rendering of magf volney beheves so. the persian word na-zaruan means millions of years, and refers to the chaldaean 'ancient of days' hence the name of the ntesara or naza- renes, who were consecrated to the service of the supreme one god, the kabalistic ain-s(^h, or the ancient of days, the 'aged of the aged' but the word ntasar may also be found in india. in hindustani maar is sight, internal or mpematutol vision; nasar handrl means fas- cination, a mesmeric or magical spell; and naxaran is the word for si^t- keing or vision. pnrfessot wuder thinks that as the word zemana is nowhere to be found in the avetta but only in the later parst books, it

dial grain, the unrevealed and grand all, t-tiirfing through himself. in the inttum pantkboh thk ckud&eam in tbx opktk btuuim-dtmu nunc whenever the eternal awakes from its slumber and desires to mani- fest itself, it divides itself into male and female. it then becomes in every ^stem the doublb-sexbd dettt, the universal father and mother in india in chauuea in ihk ofhttk stctxm bralimt bikod or ain-soph nunden spirit k ra (nude, ntrt (fe- anu (nude. aii u (te- abruu (auk, bttboi mak) male (female) from the union of the two emanates a third, or creative principle the son, or the manifested logos, the product of the divine mind. in india in cbauiaca ofbttk stbtu virtj, tbesod bd. tin son ophii (another name for euioia, the sod moreover each of these systems has a triple male trinity, ead p

passed in hell before their resurrection by hercules, christos and others. this derivation, or rather h^ety, as it is called in christianity, is simply the br&hmanic doctrine in all its archaic purity. vishnu, the second personage of the hindq trinity, is also the logos, for he is made subsequently to incarnate himself in krishna. and lakhmi (or lakskmi) who, as in the case of osiris and isis, of ain-soph and sephira, and of bythos and ennoia, is wife, sister, and daughter of vishnu, through this endless >rrelation of male and female creative powers in the abstruse metaphysics of the ancient philosophies is sophia- achamoth. krish- na is the mediator promised by brahmd to mankind, and represents the same idea as the gnostic christos. and lakskmi, vishnu's spiritual half, is the emblem
lanetary genii and the divine aeons, we can also kcognise very easily the models of our biblical copies the euhemerized patriarchs. the archangels, angels, virtues and powers, are all found, under other names, in the vedas and the buddhistic system. the avestic supreme being, zero-ana, or 'boundless time' is the type of all these gnostic and kabalistic 'depths 'crowns' and even of the chal- daean ain-soph. the six amshaspends, created through the 'word' of ormazd, the' first-bom' have their refiezions in bythos and his emana- tiodfl, and the antitypes of ormazd-ahriman and his devs also enter into the composition of dda-baoth and his six material, though not wholly evu, planetary genii. achamoth, afflicted with the evils which befall humanity notwith- standing her protection, beseeches the

god is, as we have shown in the preceding clu4>ter and as in the case cs the hindfl and buddhist philosophies, a pure abstraction, whose objective existence is denied by the latter. it is 'hokhmah, the "suprbub wisdom, that cannot be understood by reflexion" and that lies within and without the cbaniuh of long facb (sephira, the uppermost of the three "heads" it is the "boundless and the infinite ain-sopb" the no-thing. the 'three heads' superimposed, are evidently taken from the three mystic trian^es of the hindqs, which are also 8(q>erimposed. the hi^est 'head' oontains the trinity in chaos, out of which springs the manifested trinity. ain-soph, the forever unrevealed, who is bound- 801. clem. ales: sbvm^v.ny. 502. roaoiroth: km.dauidata,h,p.24z. tea. chunpoilion-flgem: bgtiruaiieiemu,p

nate from it" and now we will turn to the hinda esoteric cosmogony and defini- tion of "him who is, and yet is not "from him who is" from this immortal principle which exists in our minds but cannot be perceived by the senses, is bom purusha, the divine male and female, who became ndrdyana, or the divine spirit moving on the water? svayambh^ the unknown essence of the br&hmanas, is identical with ain-soph, the unknown essence of the kabalists. as with the latter, the ineffable name could not be pronounced by the hindas, under the pen- alty of death. in the ancient primitive trinity of india, that which may be certainly considered as pre-vedic, the germ which fecundates the moth^-prindpu, the mundane egg, or the universal womb, is called nora, the spirit, or the holy ghost, which emanates f

tin martyr explains some of the 'heresies' of the day, but in a very unsatisfactory manner. he shows, however, the identity of ail the teorld-religions at their auaiing-pointt. the first beginning opens in- variably with the unknown and passive deity, producing from himself a certain active power or virtue 'rational' which is sometimes called 511. we are fuu; amre that some chrutwo luibalitu term ain-soph the 'crown; idedtify it with sephira, or kether; call am-soph 'an emanation from god' and make ibe ten s^birctb comprise 'ain^ph' as a unity. iley also very cmneously retcrae tlie first two emanations of sephira 'hokhm^ and fiinah. he greatest kabaliitf have always held 'hokhmah (wisdom) as a male and active intelligence, yall. r\ and placed it under the no. 2 on the right side of the tri

; and the three feminine on the left, namely. binah, geburah, hod, are named the imllar of judgment; while the four s^hiroth of the center kether. tiphereth, yeaod, and malkhuth are cafled the middle pillar. and as mackenzie in the boj/al miuonie cudopatdia shows "there is an analogy in these three pillars to the three pillari of wisdom, strength, tad beauty in a cinft lodge of masonry, while the ain-soph fomis the mysterious biasing star, or mystk light of the east (p- 407- digitizecoy google 21s bis dnvbited wisdou, sometimes the son, veiy often god, angel, lord, and logos" the latter is sometimes applied to the very first emanation, but in several systems it proceeds from the firat androgjrne or double ray pro- duced at the beginning by the unseen. fhilo depicts this wisdom as male and

he [the supreme deity] had not made the earth nor the highest part of the dust of the world. z was there" and "when he appointed the foundations of the earth. then i was by him, cm one brought up with him" what can the kabalist mean by the "i" but his own divine spirit, a drop effused from that eternal fotmtain of light and wisdom the universal spirit of the deity? the thread of glory emitted by ain-sopb from the highest of the three kabalistic heads, through which "all things shine with light" the thread which makes its exit through adam primus, is the individual spirit of evety man "i was daily his [ain-soph's] debght, rejoicing always be- fore him. and my delights were whk the tons of men" adds solomon in the same chapter of the prorerbs. the immortal spirit delights in the aone of men

his head. no intellect is able to compre- hend this wisdom "this senior sanclianmus is surrounded by the three heads. he is the eternal ught of the wisdom; and the wisdom is the source from which all the manifestations have begun. these three heads, included in onb head [which is no head; and these three are bent down [overshadow] shobt-facb [the son] and through them all things shine with light" ain-soph emits a thread from el oial [the highest god of the trinity, and the light follows the thread and enters, and passing through makes its exit through adam primiu [kadmon, who is conrxaud until the plan for arranging[ laium dupoaitvmis] is ready; it threads through mm from his head to his feet; and in him pn the concealed adam] is the figure of a man "whoso wishes to have an insight into th

t ideas of the trinity in the unity, as an ab- straction. man, who is the microcosm of tiie macrocosm, or of the 532. idrak ztdak. ii, j 78; ztaar. iii. p. 288 b, amsl td, 1714. 533. idrak zutah. ii, 5 3. s34. ibid, ii, 63; vii. f fi 177-187. 535. jam tcni quoniam hoc in loco recondita est ilia plane non utiintur, et tadtiim de parte lucii ejus participant quae demittitur et ingreditur intra slum ain soph pro- tednim e penana 7k^ god] deorum: intratque et pemimpit et transit per adam primum occultum usque in itatum dinwsitionis transitque per eum a capite usque ad pedes ejui: ttineo ett figtaa kominit (kabbala dtnudaia, ii. p. 246. 536. zolmr. i. p. 51, aout cd. digitizecoy google the kabausnc sheehinah 223 archetypal heavenly man, adam eadmod, is likewise a trinity; for he is body, soul

it is darkness's own sub- stance* in the ksbalo, shekhituth is the ninth emanation of sephira, vdiich contains the whole of the ten sephiroth within herself. skekkinah be- longs to the third triad, and is produced together with maothulh or 'kingdom' of which she is the female comiterpart. otherwise she is held to be higher than any of these; for she b the 'divine glory" the 'veq' or 'garment' of ain-soph. the jews, whenevo- she is mentioned in the targumim, say that she is the glory of yehovah, which dwelt in the tabeniacle, manifesting herself like a visible cloud; the 'glory' rested over the mercy-seat in the sanctum sattdorum. in the nazarenc or bardesanian system, which may be termed the kabala within the kabala, the ancient of days aruiqutu altos who is the father of the demiurge of

daughter of bythos, the'depui. for the elder sopliia is shekhinah, the face of god "god's shekhinah, which is his image "the son zeus-belus, or sol-mithra, b an image of the father, an emanation from the supreme light" says movers "he passed for creator "i^ilosophers say the first air is anima mundi. but the garment (shekhinah) is higher than the first air, since it is joined more closely to the ain-soph, the boundless" thus sophia is shekhinah, and sophia- achamoth the anima mundi, the astral light of the kabalists, which con- tains the spiritual and material germs of all uiot is. for the sophia- acbamoth, like eve, of whom she is the prototype, is 'the mother of all that live' iliere are three trinities in the nazarene system as well as in the hiadfl philosophy of the ante- and early- v

istic fancy. the supreme lord of splendor and of li^t, luminous and rcf ulgedt, before which no other existed, is called corona (the crown; lord feiho, the unievealed life which existed in the former from eternity; and lord jordan the spirit, the hving water of grace* he is the one throu^ whom alone we can be saved; and thus he answers to the ^ekhinab, or the holy spirit, the spiritual garment of ain-soph. these three consti- tute the trinity in abscondito. the second trinity is composed of the three lives. the first is the slmihtude of lord ferho, throu^ whom be has proceeded forth; and the second ferho is the king of light mano rex lucu. he is the heavenly life and light, and older than the architect of heaven and earth* the second life is ish avum [or lushamin (pleroma, the vase of elec

JESSUP MK THE CASE FOR THE UFO

he author would welcome a report (send care of the publisher) perhaps from some local newspaper of that date. this item, at least, we will concede was not dropped by space ships. it must represent the work of contemporary, indigenous civilization in tertiary times. in their hearts, all miners know thisl ref. to ohio incident miners see these things each year, many or most speak little english "it ain't coal& its in the way so get it out of there. some miners save parts or all of these above curiositys& they may be found in their homes. they are used to seeing them. in the london times of december 24, 1851, it is stated that a citizen of springfield, massachusetts, a mr. hiram de witt, had returned from california bringing a chunk of auriferous quartz about as big as a man's fist. it was ac

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

he words of prayers as keys, though gematria, to the unity of all creation. it is hard to excuse his claim that moses cordovero wrote lechah dodi, his use of pereks as the plural of perek, or his description of luria as being primarily interested in the practical side of kabbalah. it is impossible to ignore his claim that the hasidic movement believed that study was worthless( jewish mysticism it ain t, in judaism 23: 4, 1974) we are finally brought to gershom scholem, who, in his several studies, presents sy more reliably than any of the writers discussed thus far in part 2. scholem was a deep and sympathetic scholar, but one who would not suffer inaccuracy or lubrication. more recent scholars find fault with scholem s being long on historiography while short on phenomenology a criticism

KNOWLEDGE LECTURE FIVE

full words of power there a ov- fifth knowledge lecture or azoth azoth is a word formed from the initial and final letters of the greek, latin and hebrew alphabets thus; a and z, alpha and tau, alpha andomega. it is used with various meanings by different writers, but generally signifies essence. it is commonly used amongst the writers on alchemy. the following names occur in qabalistic writings: ain nothing- not ain soph without end ain soph aur infinite light these three are the veils of negative existence behind as it where kether. arik anpin- macroprosopus or the vast countenance is one of the titles of kether, yet another of its titles is the ancient of days, aatik yomin. kether or the vast countenance emanates first as abba the supernal father, and aima, the supernal mother. abba is

LAITMAN M BASIC CONCEPTS IN KABBALAH

g being, is responsible for each other. elazar states that all nations will have to observe this rule, and in so doing the entire world will be corrected. the world cannot be completely corrected and elevated unless everyone embraces the comprehensive law of the universe. 30 c h a p t e r 4 p e r f e c t i o n a n d t h e wo r l d as we already know, the essence of the creator s law lies in love, ain maximum attention and compassion for all memberisn o lfo vsoe- members of society, as for oneself. let us see if we accept the creator s law on faith alone or if some practical experimentation is needed here as well. it is my hope that readers will understand my dislike for empty philosophy, because whole structures are built, and completely unsubstantiated conclusions are drawn, based on fals

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

ously encouraged the belief, as had other blues performers, for reasons of self-aggrandizement. in the first half of me and the devil blues, the devil knocks on the singer s door: and i said, hello, satan, i believe it s time to go. in the next verse the two are walkin side by side. the narrative, a loose one in the fashion of the country blues of the period, turns to complaints about a woman who ain t doin me right, then refers cryptically to that old evil spirit so deep down in the ground. it ends with a vision of the singer s death, his body buried by the roadside, his evil spirit riding on a greyhound bus. hell hound on my trail, more a series of images of romantic conflict and rambling than a coherent tale, opens with a singer in desperate flight, lost in fear and anxiety( blues falli

LIBER HAD

d identify himself with it. let him be well aware of the difference between its own soul, and that thought which it habitually awakes in his own mind "this is the third practice of meditation, and as it will be found, a comprehension and harmony and absorption of the practices of intelligence("ccxx, ii" 22. 13. let the aspirant apply himself to comprehend hadit as the unity which is the negative (ain elohim. ed "this is the seventh practice of intelligence("ccxx. ii" 23. 14. let the aspirant live the life of a strong and beautiful being, proud and exalted, contemptuous of and fierce toward all that is base and vile "this is the second practice of ethics("ccxx. ii" 24, 25, 45-49, 52, 56- 60. 15. let the aspirant apply himself to comprehend hadit according to this 26th verse of the second ch

LIBER 777

e tree of life col. xii. this arrangement is the basis of the whole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation yj la ydc 10* rwklm malkuth kingdom ]lm ynda 11 [la al

LIBER HAD

identify himself with it. let him be well aware of the difference between its own soul, and that thought which it habitually awakens in his own mind. this is the third practice of meditation, and as it will be found, a comprehension and harmony and absorption of the practices of intelligence (ccxx. ii. 22. 13. let the aspirant apply himself to comprehend hadit as the unity which is the negative (ain elohim. ed) this is the seventh practice of intelligence (ccxx. ii. 23. 14. let the aspirant live the life of a strong and beautiful being, proud and exalted, contemptuous of and fierce toward all that is base and vile. this is the second practice of ethics (ccxx. ii. 24, 25, 45-49, 52, 56-60. 15. let the aspirant apply himself to comprehend hadit according to this 26th verse of the second cha

LIBER LVII

t gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which 9 [however this involves counting the third letter (but not the second) as writ large for which there is absolutely no warrant. counting only the initial beth as writ large we get tycarb= 2911. t.s] 10 [in his heptaplus] 10 liber lviii thus shadow forth the first three sephiroth or numbers. the second veil is the [ws ya, ain-soph, the lim

ge for which there is absolutely no warrant. counting only the initial beth as writ large we get tycarb= 2911. t.s] 10 [in his heptaplus] 10 liber lviii thus shadow forth the first three sephiroth or numbers. the second veil is the [ws ya, ain-soph, the limitless. this title consists of six letters and shadows forth the idea of the first six sephiroth or numbers. the third veil is the rwa [ws ya, ain soph aur, the limitless light. this again consists of nine letters, and symbolizes the first nine sephiroth, but of course in their hidden idea only. but when we reach the number nine we cannot progress farther without returning to the unity, or the number one, for the number ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary represe

is mystery. the nine religions are crowned by the ring of adepts whose password is .there is no god. so inflected that even the magister when received among them had not wisdom to interpret it. 1. mr daw, k.c: m.lud, i respectfully submit that there is no such creature as a peacock. 2 .dipus at colonus: alas! there is no sun! i, even i, have looked and found it not. 3. dixit stultus in corde suo .ain elohim..64 there is a fourth kind of atheist, not really an atheist at all. he is but a traveller in the land of no god, and knows that it is but a stage on his journey.and a stage, moreover, not far from the goal. daath is not on the tree of life; and in daath there is no god as there is in the sephiroth, for daath cannot understand unity at all. if he thinks of it, it is only to hate it, as

LIBER LXVII THE SWORD OF SONG

stically referred to jeheshua. 732. zohar.76..splendour. the three central books of the dogmatic qabalah. 733. pigeon.77.says an old writer, whom i translate roughly .thou to thy lamb and dove devoutly bow, but leave me, prithee, yet my hawk and cow: and i approve thy greybeard dotard.s smile, if thou wilt that of egypt.s crocodile. 746. lost! lost! lost !78.see the lay of the last minstrel. 759. ain elohim.79..there is no god. so our bible. but this is really the most sublime affirmation of the qabalist .ain is god. for the meaning of ain, and of this idea, see .berashith. infra. the .fool. is he of the tarot, to whom the number 0 is attached, to make the meaning patent to a child .i insult your idol. quoth the good missionary. he is but of dead stone. he does not avenge himself. he does

fold ox4 that was our father in his peace that he had won into, and that so hardly. for of this shall no man speak. now therefore let it be spoken of our father.s journeyings in the land of vo5 and of his sufferin therein, and of the founding of our holy and illustrious order. our father, brethren, having attained the mature age of three hundred 1 kether adds up to 620. 2 these are the letters of ain soph aur, the last two of which he destroys so as to leave only ain, not, or nothing. 3 to (1+ 10+ 50) 3 2 he adds 300, shin, the flame of the spirit= 666. 4 666= 6 111. 111= aleph, the ox. 5 his journeys as initiator. griphus viii. griphus ix. griphus x. culpa urbium nota terr. nechesh. ambrosii magi hortis rosarum 85 and fifty and eight years,1 set forth upon a journey into the mystic mounta

he interred them there, so that they were right sorrowful in their hearts. may we all die so! and what further befell him ye shall also know, but not at this time. going forth of that mountain he met also the fool. then the discourse of that fool, my brethren; it shall repay your pains. they think they are a triangle,3 he said, they think as the picture-folk. base they are, and little infinitely. ain elohim. they think, being many, they are one.4 they think as the rhine-folk think. many and none. ain elohim. they think the erect5 is the twined, and the twined is the coiled, and the coiled is the twin, and the twin are the stoopers. they think as the big-nose-folk. save us, o lord! 1 nechesh the serpent and messiach the redeemer. 2 abigenos, abiagnus, biagenos, abiegnus, metatheses of the n

say .qabalistic dogma. 3 the belief in a trinity.ignorance of daath. 4 belief in monism, or rather advaitism. crowley was a monist only in the modern scientific sense of that word. 5 confusion of the various mystic serpents. the big-nose-folk= the jews. we leave the rest to the insight of the reader. abiegnus. mysterium i. n. r. i. mysterium lvx. pastos. trinitas. unitas. serpentes 86 appendix ii ain elohim. the chariot. four hundred and eighteen. five are one, and six are diverse, five in the midst and three on each side. the word of power, double in the voice of the master. ain elohim. four sounds of four force. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: w

e are one, and six are diverse, five in the midst and three on each side. the word of power, double in the voice of the master. ain elohim. four sounds of four force. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of gold, studded with gems, one on each knee. dressed in rags she was, and squatted clumsily on the sand. a horn grew from her forehead; and she spat black foam and froth. foul was the hag and evil, yet our father bowed down flat

and denied the existence of the human soul as distinct from the divine soul. trismegistus, iamblichus, porphyry, boehme, and the mystics generally have of course substantially done so, though occasionally with rather inexplicable reservations, similar to those made in some cases by the vedantists themselves. man then being disproved, god the person disappears for ever, and becomes atman, pleroma, ain soph, what name you will, infinite in all directions and in all categories .to deny one is to destroy the entire argument and throw us back on to our old dvaitistic bases. i entirely sympathise with my unhappy friend rev. mansel, b.d.,2 in his piteous and pitiful plaints against the logical results of the advaitist school. but, on his basal hypothesis of an infinite god, infinite space, time

LIBER MMCMXI NOTE ON GENESIS

ely the surface meaning is contained therein. in the beginning, created, god, the essence of the heavens, and the essence, of the earth. in the beginning in wisdom in the head* created god the elohim the holy gods the essence. of the heavens and the essence of the earth contained therein also are the divine, magical and terrestrial formula of the passage of the incomprehensible nothingness of the ain soph to the perfection of creation expressed by the ten voices or emanations of god the vast one.blessed be he. even the holy sephiroth. and the method whereby i shall work shall be the one absolute and inerratic science: the science of number: which is that single mystery of the intellect of man whereby he becometh exalted unto the throne of inflexible and unerring godhead* i.e, the white sku

. enumeration and analysis of the text, a certain preamble in the fruitful fields of that science will become necessary. the evolution of the numbers is the evolution of the worlds, for as it is written in the clavicula salomonis .the numbers are ideas; and the ideas are the powers, and the powers are the holy elohim of life. that which is behind and beyond all number and all 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

be male and female, so also must be the tetragram. also is the number of ma (also 91) by aiq bekar 1+4+5= 10.the perfection of the sephiroth. a note on genesis 7 one father eternal. one son eternal. 4. 1. 2. 3. one mother eternal. fig. ii..the trinity in manifestation in both of these symbols the all-including circle represents the underlying idea of the number 0: the infinite: para-brahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation.4. in the worlds.assiah: in the taro, the princess.the throne of the spirit: in the tetragram, the

LIBER SAMEKH

by gwine and strange drugs h* if he so will. he prepares the circle by the usual formula of banishing and consecration, etc. he recites section a as a rehearsal before his holy guardian angel of the attributes of that angel. each phrase must be realized with full concentration of force, so as to make samadhi as perfectly as possible on the truth proclaimed. line 1 he identifies his angel with the ain soph, and the kether thereof; one formulation of hadit in the boundless body of nuit. line 2, 3, 4 he asserts that his angel has created (for the purpose of self-realization through projection in conditioned form) three pairs of opposites (a) the fixed and the volatile (b) the unmanifested and the manifest; and (c) the unmoved and the moved. otherwise, the negative and the positive in respect

this is a mystery of mysteries; who knoweth it, he is adept of adepts, and mighty among magicians! now this word sabaf, being by number threescore and ten* is a name of ayin, the eye, and gthe devil h our lord, and the goat of mendes. he is the lord of the sabbath of the adepts, and is satan, therefore also the sun, whose number of magick is 666, the seal of his servant the beast.29 but sa is 61, ain, the naught of nuit; ba means ggo, h for hadit, and f is their son the sun, who is ra- hoor-khuit. so then let the adept set this30 sigil upon all the words he hath writ in the book of the works of his will. and let him then end all, saying: such are the words! for by this he maketh proclamation before all them that be about his circle that these words are true and puissant, binding what he wo

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

erning the cause of disease--medicinal properties of herbs--the use of drugs in the mysteries--the sect of the assassins. 109 the qabbalah, the secret doctrine of israel the written and unwritten laws--the origin of the qabbalistic writings--rabbi simeon ben jochai--the great qabbalistic books--the divisions of the qabbalistic system--the sepher yetzirah. 113 fundamentals of qabbalistic cosmogony ain soph and the cosmic egg--the qabbalistic system of worlds--the qabbalistic interpretation of ezekiel's vision--the great image of nebuchadnezzar's dream--the grand man of the universe--the fifty gates of life. 117 the tree of the sephiroth the thirty-two paths of wisdom--the greater and the lesser face--kircher's sephirothic tree--the mystery of daath--the three pillars supporting the sephirot

iple, by which the will of the creator is traced upon the face of his creation. the tannaim, or initiates of the jewish mystery school, alone possessed a complete understanding of the significance of the ten commandments. these laws are esoterically related to the ten degrees of contemplation constituting the path of ecstasy, which winds upward through he four worlds and ends in the effulgence of ain soph. p. 99 [paragraph continues] my house be established "in the splendor of mental and spiritual illumination, the high priest stood between the pillars as a mute witness to the perfect virtue of equilibrium--that hypothetical point equidistant from all extremes. he thus personified the divine nature of man in the midst of his compound constitution--the mysterious pythagorean monad in the pr

e twelve zodiacal signs. next: fundamentals of qabbalistic cosmogony sacred texts esoteric index previous next p. 117 fundamentals of qabbalistic cosmogony the qabbalists conceive of the supreme deity as an incomprehensible principle to be discovered only through the process of eliminating, in order, all its cognizable attributes. that which remains--when every knowable thing has been removed--is ain soph, the eternal state of being. although indefinable, the absolute permeates all space. abstract to the degree of inconceivability, ain soph is the unconditioned state of all things. substances, essences, and intelligences are manifested out of the inscrutability of ain soph, but the absolute itself is without substance, essence, or intelligence. ain soph may be likened to a great field of r

ity of ain soph, but the absolute itself is without substance, essence, or intelligence. ain soph may be likened to a great field of rich earth out of which rises a myriad of plants, each different in color, formation, and fragrance, yet each with its roots in the same dark loam--which, however, is unlike any of the forms nurtured by it. the "plants" are universes, gods, and man, all nourished by ain soph and all with their source in one definitionless essence; all with their spirits, souls, and bodies fashioned from this essence, and doomed, like the plant, to return to the black ground--ain soph, the only immortal--whence they came. ain soph was referred to by the qabbalists as the most ancient of all the ancients. it was always considered as sexless. its symbol was a closed eye. while i

heir source in one definitionless essence; all with their spirits, souls, and bodies fashioned from this essence, and doomed, like the plant, to return to the black ground--ain soph, the only immortal--whence they came. ain soph was referred to by the qabbalists as the most ancient of all the ancients. it was always considered as sexless. its symbol was a closed eye. while it may be truly said of ain soph that to define it is to defile it, the rabbis postulated certain theories regarding the manner in which ain soph projected creations out of itself, and they also assigned to this absolute not-being certain symbols as being descriptive, in part at least, of its powers. the nature of ain soph they symbolize by a circle, itself emblematic of eternity. this hypothetical circle encloses a dime

of ain soph they symbolize by a circle, itself emblematic of eternity. this hypothetical circle encloses a dimensionless area of incomprehensible life, and the circular boundary of this life is abstract and measureless infinity. according to this concept, god is not only a center but also area. centralization is the first step towards limitation. therefore, centers which form in the substances of ain soph are finite because they are predestined to dissolution back into the cause of themselves, while ain soph itself is infinite because it is the ultimate condition of all things. the circular shape given to ain soph signifies that space is hypothetically enclosed within a great crystal-like globe, outside of which there is nothing, not even a vacuum. within this globe--symbolic of ain soph

lution take place. every element and principle that will ever be used in the eternities of kosmic birth, growth, and decay is within the transparent substances of this intangible sphere. it is the kosmic egg which is not broken till the great day "be with us" which is the end of the cycle of necessity, when all things return to their ultimate cause. in the process of creation the diffused life of ain soph retires from the circumference to the center of the circle and establishes a point, which is the first manifesting one--the primitive limitation of the allpervading o. when the divine essence thus retires from the circular boundary to the center, it leaves behind the abyss, or, as the qabbalists term it, the great privation. thus, in ain soph is established a twofold condition where previ

balists term it, the great privation. thus, in ain soph is established a twofold condition where previously had existed but one. the first condition is the central point--the primitive objectified radiance of the eternal, subjectified life. about this radiance is darkness caused by the deprivation of the life which is drawn to the center to create the first point, or universal germ. the universal ain soph, therefore, no longer shines through space, but rather upon space from an established first point. isaac myer describes this process as follows "the ain soph at first was filling all and then made an absolute concentration into itself which produced the abyss, deep, or space, the aveer qadmon or primitive air, the azoth; but this is not considered in the qabbalah as a perfect void or vacu

c sea, in which was a certain degree of light inferior to that by which all the created [worlds and hierarchies] were made (see the qabbalah) in the secret teachings of the qabbalah it is taught that man's body is enveloped in an ovoid of bubblelike iridescence, which is called the auric egg. this is the causal sphere of man. it bears the same relationship to man's physical body that the globe of ain soph bears to its created universes. in fact, this auric egg is the ain soph sphere of the entity called man. in reality, therefore, the supreme consciousness of man is in this aura, which extends in all directions and completely encircles his lower bodies. as the consciousness in the kosmic egg is withdrawn into a central point, which is then called god--the supreme one--so the consciousness

death. his births, deaths, and rebirths all take place within it, and it cannot be broken until the lesser day "be with us" when mankind--like the universe--is liberated from the wheel of necessity. the qabbalistic system of worlds on the accompanying circular chart, the concentric rings represent diagrammatically the forty rates of vibration (called by the qabbalists spheres) which emanate from ain soph. the circle x 1 is the outer boundary of space. it circumscribes the area of ain soph. the nature of ain soph itself is divided into three parts, represented by the spaces respectively between x 1 and x 2, x 2 and x 3, x 3 and a 1; thus: x 1 to x 2, ain, the vacuum of pure spirit. x 2 to x 3, ain soph, the limitless and boundless. x 3 to a 1, ain soph aur, the limitless light. it should b

ircumscribes the area of ain soph. the nature of ain soph itself is divided into three parts, represented by the spaces respectively between x 1 and x 2, x 2 and x 3, x 3 and a 1; thus: x 1 to x 2, ain, the vacuum of pure spirit. x 2 to x 3, ain soph, the limitless and boundless. x 3 to a 1, ain soph aur, the limitless light. it should be borne in mind that in the beginning the supreme substance, ain, alone permeated the area of the circle; the inner rings had not yet come into manifestation. as the divine essence concentrated itself, the rings x 2 and x 3 became apprehensible, for ain soph is a limitation of ain, and ain soph aur, or light, is a still greater limitation. thus the nature of the supreme one is considered to be threefold, and from this threefold nature the powers and element

ot yet come into manifestation. as the divine essence concentrated itself, the rings x 2 and x 3 became apprehensible, for ain soph is a limitation of ain, and ain soph aur, or light, is a still greater limitation. thus the nature of the supreme one is considered to be threefold, and from this threefold nature the powers and elements of creation were reflected into the abyss left by the motion of ain soph towards the center of itself. the continual motion of ain soph towards the center of itself resulted in the establishment of the dot in the circle. the dot was called god, as being the supreme individualization of the universal essence. concerning this the zohar says "when the concealed of the concealed wished to reveal himself he first made a single point: the infinite was entirely unkno

ecause it controls and governs all the other emanations. when the white shining point had appeared, it was called kether, which means the crown, and out of it radiated nine great globes, which arranged themselves in the form of a tree. these nine together with the first crown constituted the first system of sephiroth. these ten were the first limitation of ten abstract points within the nature of ain soph itself. the power of ain soph did not descend into these globes but rather was reflected upon them as the light of the sun is reflected upon the earth and planets. these ten globes were called the shining sapphires, and it is believed by many rabbins that the word sapphire is the basis of the word sephira (the singular of sephiroth. the great area which had been privated by the withdrawal

soph itself. the power of ain soph did not descend into these globes but rather was reflected upon them as the light of the sun is reflected upon the earth and planets. these ten globes were called the shining sapphires, and it is believed by many rabbins that the word sapphire is the basis of the word sephira (the singular of sephiroth. the great area which had been privated by the withdrawal of ain soph into the central point, kether, was now filled by four concentric globes called worlds, or spheres, and the light of the ten sephiroth was reflected down through each of these in turn. this resulted in the establishment of four symbolical click to enlarge the hebrew triad. the qabbalists used the letter, shin, to signify the trinity of the first three sephiroth. the central circle slightl

cles represent chochmah, the father, and binah, the mother. from the union of the divine father and the divine mother are produced the worlds and the generations of living things. the three flame-like points of the letter have long been used to conceal this creative triad of the qabbalists. p. 118 trees, each hearing the reflections of the ten sephirothic globes. the 40 spheres of creation out of ain soph are divided into four great world chains, as follows: a 1 to a 10, atziluth, the boundless world of divine names. b 1 to b 10, briah, the archangelic world of creations. c 1 to c 10, yetzirah, the hierarchal world of formations. d 1 to d 10, assiah, the elemental world of substances. each of these worlds has ten powers, or spheres--a parent globe and nine others which conic out of it as e

of creations. c 1 to c 10, yetzirah, the hierarchal world of formations. d 1 to d 10, assiah, the elemental world of substances. each of these worlds has ten powers, or spheres--a parent globe and nine others which conic out of it as emanations, each globe born out of the one preceding. on the plane of atziluth (a 1 to a 10, the highest and most divine of all the created worlds, the unmanifested ain soph established his first point or dot in the divine sea--the three spheres of x. this dot--a 1--contains all creation within it, but in this first divine and uncontaminated state the dot, or first manifested. god, was not considered as a personality by the qabbalists but rather as a divine establishment or foundation. it was called the first crown and from it issued the other circles of the

ment or foundation. it was called the first crown and from it issued the other circles of the atziluthic world: a 2, a 3, a 4, a 5, a 6, a 7, a 8, a 9, and a 10. in the three lower worlds these circles are intelligences, planers, and elements, but in this first divine world they are called the rings of the sacred names. the first ten great circles (or globes) of light which were manifested out of ain soph and the ten names of god assigned to them by the qabbalists are as follows: from ain soph came a 1, the first crown, and the name of the first power of god was eheieh, which means i am [that i am. from a 1 came a 2, the first wisdom, and the name of the second power of god was jehovah, which means essence of being. from a 2 came a 3, the first understanding, and the name of the third powe

creation evolved out of and yet contained within the nature of the first crown, which may be called god, within whom the divine powers, the celestial beings the sidereal worlds, and man, live and move and have their being. it is highly important that all the rings within a 1 be considered as being enclosed by the primitive dot, which is itself encircled by the great ring x 1, or the auric egg of ain soph. each ring includes with in its own nature all the rings within itself and is included within the natures of all the rings outside of itself. thus, a 1--the primitive dot--controls and contains the thirty-nine rings which it encloses, all of these partaking of its nature in varying degrees according to their respective dignities. consequently, the entire area from a 1 to d 10 inclusive is

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ty one; by the name agla, which jacob heard, and saw the ladder which touched heaven, and the angels who ascended and descended upon it, whence he called that place the house of god and the gate of heaven; and by the name elohim, and in the name elohim, which moses named, invoked, and heard in horeb the mount of god, and he was found worthy to hear him speak from the burning bush; and by the name ain soph, which aaron heard, and was at once made eloquent, wise, and learned; and by the name tzabaoth, which moses named and invoked, and all the ponds and rivers were covered with blood throughout the land of egypt; and by the name iod, which moses named and invoked, and striking upon the dust of the earth both men and beasts were struck with disease; and by the name, and in the name primeumato

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

en days with sweet spices; and thou shalt use this silk to wrap all the instruments of the art. figure 90. book two page 119 chapter xxi concerning characters, and the consecration of the magical book. whensoever in any operation it is necessary to write characters, and thou fearest that thou wilt fail, do this: write at the beginning the name ehieh asher ehieh (figure 91, and at the end the name ain soph (figure 92; between these names write what thou wishest, and if thou hast anything especial to do bear the said written names upon the wrapper in silk, and thou shalt say over them: most wise and most high creator of all things, i pray thee for thy grace and mercy that thou mayest grant such virtue and power unto these holy names, that thou mayest keep these characters from all deceit and

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

or commodity. says bernays, those who manipu-late this unseen mechanism of society constitute an invisible government which is the true ruling powerof our country. our minds are molded, our tastes are formed, largely by men we have never heard of.bernays represents another connection to germany. 1928 cases of post-vaccination encephalitis force creation of two committees of investigation in brit-ain. 1928 fleming discovers penicillin. 1928 development of the discovery of the eeg machine and brain waves. 1928 american eugenics society sponsors essay contest on causes of decline in nordic fertility. 1928 third international congress of eugenics. at the conference, a dr. robie calls for the sterilizationof 14 million americans with low iq scores. 1928 japan begins experimental production of

MOTTA MARCELO THE COMMENTARIES OF AL

an is not only a part of god, but the ultimate god "the centre is everywhere and the circumference nowhere" the old definition of god takes new meaning for us. each one of us is the one god. this can only be understood by the initiate; one must acquire certain high states of consciousness to appreciate it. each 'star' is connected directly with every other star, and the space being without limit (ain soph, the body of nuit, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it is right. each simple elemental self is supreme,very god of very god. aye, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss

e who practice seriously attract the attention of the hierophant and the high priestess, and what is concealed springs forth within them at the time it is needed. also, this 'hidden half may vary according to individual idiosyncrasy. if any rituals had been 'completely' and 'openly' given, we would have dogma, and no doubt a 'church of thelema complete with pope or popess or whatnot, by now. this ain't at all what the doctor ordered, chillun. 35. this that thou writest is the threefold book of law. readers will please note that it is threefold; therefore, if statements in any one chapter seem to contradict statements in another chapter (or even within the same chapter, contradiction is apparent, and there is a hidden key. unless this continuity of the law within the chapters, and from a ch

s are referred to liber lxv, chapter i, vv. 3, 18, 63; chapter ii, vv. 4-6, 26, 28-29, 43; chapter iii, vv. 17-20, 4 7-48, 61, 65; chapter iv, vv. 47,51, 60; chapter v, vv. 1, 15-18, 22-24, 59-64. see also liber vii, chapter vii, vv. 41-52; liber i, and liber 156. 46. nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. the jews call it ain, 61, not. they are aware of the key, but their awareness is unbalanced. they arrive to it only through mysticism or qabalistic metaphysics, and their spiritual experience is insufficient. it leads them to consider themselves the "chosen people, with the result that hebrew initiates often behave like spoiled children, interfering with the work of initiates higher than themselves. then, just lik

enlightened humanity, free of all the ignorant idiocy of national, cultural or religious prejudice; free to experience the grandeur of our true identity as radiant stars within the body of our lady nuit. any self-concept that falls short of this is utterly fallacious. 48. my prophet is a fool with his one, one, one; are not they the ox, and none by the book? crowley, who knew the attributions of ain, and its mystical meaning, had become troubled since the dictation of verse 45 "but are not the perfect, all of them, just one" he kept asking mentally as dictation went on. finally aiwass incorporates his doubt in the text, answering it out loud, and speaking for the goddess. the key is, of course, that monotheism is a lie. belief in the oneness of man is a great comfort to the ego "i am the

d "go. it cannot 'be, as we have seen above; it is the fundamental error of the 'black brothers' in their policy of resisting all change, to try to maintain it as fixed and absolute. but (as the tree of life indicates) knowledge is the means by which the conscious mind, microprosopus, reaches to understanding and to wisdom, its mother and father, which reflect respectively nuit and hadit from the ain and kether. the process is to use each new item of knowledge to correct and increase one's comprehension of the subject of the proposition. thus arb should tell us: a is (not a, as we supposed) but a. this facilitates the discovery arc leading to a is a2 and so on. in practice, every thing that we learn about (e.g 'horse' helps us to understand to enjoy the idea. the difference between the sch

ONYX TABLET OF SET

o your pylon, mention your restructuring your job for the sake of your xeper to your i 's, mention your pylon field-trip (that you busted your butt to make) in the scroll. 4. at the same time, or shortly thereafter, what you are about to do. mention the project you are starting (it is very important to do this while writing i 's- part of your letter should show people that being in the priesthood ain't having a shiny black medallion and an attitude. hit this note again and again. 5. let people know as you fulfill your goals in part 4. also be up front with them about why you didn't fulfill your goals. tell them "i tried to do so-and-so, but my goals weren't realistic. so i'll try such-and-such instead" this takes a certain sort of guts, but step number 2 will have given you those guts. it

PHOSPHORUS

rsonally and how you are becoming in this light reflect on who you were and where you are going. 5. the algol sigil is the fiery and diabolic essence of isolate consciousness, the eye and heart of set, ahriman and hecate. it is both daimon and seraph, a mirror and a gate of hell. meditate and focus upon this mirror. 6. the sigil of lucifer is the mark of the rebellion of spirit, the separation of ain soph (limitless light) to the dual ecstasies of shadow and flame. mark thy soul/spirit/consciousness with the sigil of adonai, the lord of the earth called also shaitan. 7. baphomet is the god form of the luciferian path, enfleshed as the witch begetter and the lord of the blackened fires of the forge. the black man of the sabbat is the one passed into the devil s flesh and walked the dreams o

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

loped flame to be extinguished. lucifer as being the prince of the powers of air establishes this god form as the fountainhead of astral magick. the varcolaci sigil or devilcosm is the mirror of lucifer, the bringer of light through astral projection and search of balance of knowledge. the applications of such magick can be used in every facet of ones' life. it is only limited by the imagination "ain soph" indeed! aleister crowley's patterns and formation of "thelema" is based within the luciferian principle. the bringing of light towards the individual, from which the star may find it's one unique path "do what thou wilt shall be the whole of the law" from which none may deny thee. such a brilliant system can be found in further developments of such tomes as "magick in theory and practice

PRELUDE TO THE BLACK ARTS

iresome. but, just think what would happen if at the wrong time, a bunch of that goop, upchucked all over your freshly pressed, black robe and stopped the proceedings? wouldn't you feel silly? i mean, if you have to stop and ask a demon if it is politically incorrect to rip the soul out of mary jo smith because she angered you, then you better get yourself into another business 'cause black magic ain't for you! that's right, you gotta grab control and keep it! admittedly, there is a fine line between having the villagers chase you back to your castle with shovels and hoes and that of successfully avenging yourself for some foul indiscretion visited upon your person by some ingrate, namely mary jo smith. however, civilization being what it is, full of the fearful, we true magicians have to

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

tion, formation and action. in general, these three worlds are known by the acronym biy"a. generally, the world of atzilut corresponds to the general sefirah of chochmah. the reason for this is because atzilut itself is still totally bound up with the essence, and is therefore still considered to be part and parcel of the infinite world of total g-dliness. furthermore, just as chochmah is called "ain (nothingness) and binah is called "yesh (somethingness, this applies likewise, to the world of atzilut relative to the lower worlds which follow it. in contrast, the worlds of briyah, yetzirah and asiyah generally correspond to thought, speech and action. briyah corresponds to thought, yetzirah corresponds to speech and asiyah corresponds to action. as was explained before, it is only in these

diary shell kelipat nogah" we must understand the progression from absolute sublimation and selflessness to total self absorption and egotism. chochmah is totally sublimated to the essential self. because of this a person has no conscious awareness of chochmah, since it is totally sublimated to its source. this is called "bittul b metziut (nullification of existence. chochmah is therefore called "ain (nothingness. in contrast, in binah one is aware of his thoughts. he can feel his thoughts, plus his thoughts have feeling (he "feels" the idea. now, the thought level of binah is also sublimated to the self. however, since binah consciousness is a "yesh (a something, relative to the "nothingness" of chochmah, it therefore is only on the level of "bittul hayesh (the sublimation of the somethin

he faculty of da at which is the ability to mentally connect to a subject. the faculty of chochmah, however, is not a brain of comprehension nor is it a brain of focus. rather, this brain is the source of the intellect. it is from chochmah that the concepts spring forth. because of this it is analogous to a spring from which flashes of intuitive insight trickle forth. chochmah (insight) is called ain (nothingness, whereas binah (comprehension, is called yesh (somethingness, because just as a spring begins deep beneath the ground where it is unseen, so too the faculty of chochmah cannot be comprehended. one cannot have direct consciousness of chochmah itself. chochmah only becomes revealed in intuitive flashes which spring forth into the comprehending brain of binah. the depth of a concept

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

he faculty of da at which is the ability to mentally connect to a subject. the faculty of chochmah, however, is not a brain of comprehension nor is it a brain of focus. rather, this brain is the source of the intellect. it is from chochmah that the concepts spring forth. because of this it is analogous to a spring from which flashes of intuitive insight trickle forth. chochmah (insight) is called ain (nothingness, whereas binah (comprehension, is called yesh (somethingness, because just as a spring begins deep beneath the ground where it is unseen, so too the faculty of chochmah cannot be comprehended. one cannot have direct consciousness of chochmah itself. chochmah only becomes revealed in intuitive flashes which spring forth into the comprehending brain of binah. the depth of a concept

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the qabalah, a jewish system described at length in my tree of life and the knowledge lectures herein. since it is primarily a mystical method, the qabalah has innumerable points of identitvwith the more ancient systems elaborated by other peoples in other ;arts of the world. 1ts most important roo concepits that the uitirnate root from which this universe, with all things therein, has evolved is ain souh aour, infinite or limitless light. b far as our "minds are capable of conceivikg such metaphysical abstractions, this is to be understood as an infinite ocean of brilliance wherein all things are held as within a matrix, from which all things were evolved, and it is that divine goal to which all life and all beings eventually must return. issuing from or within this boundless light, there

fusion an explanatory note must here be added; as is true of every langtiage, in hebrew there are several quite distinct dialects. there are, however, two prinapal ones which should be mentioned. the ashkenazic, a dialect mostly in e m p l p t in germany,poland, and russia; and the sephardic used in spain, portugal, and the editerranean general1. now since the qabalah attained its prominence in s ain, most abal i s thsa ve employed the%phardic dialect. personally i have found that the ashtenazic dialect answers more nearly than the other to the requirements of transliteration into english, and many roblems that have assailed modem students would have beennon-existent had they known ofthe pronunciation which1 employed in my former works. actually, however, students must discover which of th

f esau who sold his birthright. their kings came to syrnbolise unlawful and chaotic forces. fifth knowledge lecture azoth is a word formed from the initial and final letters of the greek, latin and hebrew alphabets thus:-a and z, aleph and tau, alpha and omega. it is used with various meanings by different vzriters but generally signrfies essence. the following names occur in qabalistic writings- ain-the negative?'n (not--not) ain soph tld]'n (limitless) ain soph aur 1 1 n (the limitless light) these are the veils of the negative existence depending from kether. ark anpin 1'33n f rln-macroprosopus or the vast countenance is a title of kether, and another of its titles is the ancient of days, aatik yomn p tf*'n u kether or the vast countenance emanates first as abba, the supernal father, an

cross which heads the praemonstrator's wand, who represents the sephira chesed, the fourth sephirah. four is also the number of jupiter, whose path unites chesed to netzach. the cross is therefore a fit emblem for a philosophus of the grade of= 0. in this diagram are represented the circle, the point, the line, the cross, the square and the cube. for the circle is the abyss, the nothingness, the ain. the point is kether. now, the point has no dimension, but in moving, it traces the line. this gives the first number- unity- yet therein, lies duality unmanifest, for two points markits ends. the movement of the line maketh the plane or square thus (indicates. the motion of the point at angles to its first direcritual of the portal tion and intersecting it maketh the cross. so therefore, are

ht in its operation by the forces of nature. upon it is the symbol of the macrocosm so coloured as to affirm the action of the fire of the spirit through the waters of creation under the harmony of the golden cross of the reconciler. within the centre of the hexagram is a tau cross in white, to represent its action as a triad; and the whole is placed on a white field representing the ocean of the ain soph aour. the banner is suspended fromagold coloured bar by red cords, and the pole and base should be white. the base represents the purity of the foundation- the shaft, the purified will directed to the higher. the golden cross-bar is that whereon the manifested law of perfection rests; the banner itself, the perfect law of the universe, the red cords and tassels the divine self-renunciatio

the neophyte ceremony as representing the entrance into a new life, regeneration -mors janua vitae- the egyptian symbology wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the kether of assiah to the malkuth of yetzirah. now as behind kether depend the veils of the negative existence: ain, ain soph and ain soph aour, so through negative existence must pass the soul that goes from assiah to yetzirah, or vice-versa. this process is illustrated by the neophyte ceremony as described in 2-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corruption, became one wit

rior mother. then comes the breaking forth of the light. over makuth as guardians are metatron and sandalphon as the two pillars, and nephesch ha-messiah, the animal soul of messiah, the shekinah or presence between the kerubim. the particular exordium the bornless ones of time referred to are those corruscations of the divine light which are above kether of atziluth. in such supernal realms, the ain soph, though negative to us, is there intensely positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differentiated by their crowns: amen-ra by the high feathers, mo-00th (maut) has the same headdress as horus. she corresponds to aima elohim. the high hermes-tho-0th has the same headdress as amoun kneph, the sacred spirit. remember that

end i beseech thee with that sword the veils of darkness which hide from my spirit's vision, that golden light wherein osiris dwells, that i being thus enabled to enter the secret chamber of my own soul, may behold the glory of the eternal crown, and beholding that great light be willing to forego all that earth can offer, that i may attain unto that supernal and only self, united in the glory of ain soph aour. let me dwell in that land which far-off travellers call naught <257> 0 land beyond honey and spice and all perfections. i will dwell therein with my lord adonai for ever. visualise and attract genius from above by aspiration. vibrate the name eheieh by the formula of the middle pillar, and circumambulate, and strive by all the power of the human will to exalt yourself unto thegenius

nder his feet he bound his ambrosial sandals. then, taking his staff wherewith he the eyes of mortals closeth at will, and the sleeper at will reawakens" 3. translation: the light is in god, the lvx hath been made into man. whether sun, or moon, or wandering stars, all are in lux, the lux in the light, the light in the centre, the centre in the circle, the circle from the nothingness (negative or ain 19n) what thou mayest be (i.e. what thou hast in thyself, the capability of being) that shalt thou be (or become. 4. flatus. ignis. aqua. terra (air. fire. water. earth) 5. ether. sal. terrae (ether, the salt of the earth) 6. ether. subtilis. totius. orbis (the subtle ether of the whole universe) 7. ether. ruens. in. terra (the ether rushing into the earth) 8. let it be (or become. it is. be i

in malkuth, and again, that malkuth is in kether but after another manner. for downwards through the four worlds the malkuth of the less material will be linked unto the kether of the more material. from the synthesis 614 the golden dawn: volume lv book eight of the ten corruscations of the aour (light) proceedeth the influence unto eheieh, the kether of atziluth. and the connecting thread of the ain soph is extended through the worlds of the ten sephiroth and is in every direction. as the ten sephiroth operate in each sephiroth, so will there be a kether in every malkuth, and malkuth in every kether. thus: adonai melekh will be the malkuth of atziluth, metatron will be the kether of briah. sandalphon metraton will be the malkuth of briah. nephesch ha-messiah chaioth ha qadesh will be the

briah. nephesch ha-messiah chaioth ha qadesh will be the kether of yetzirah. aschim will be the malkuth of yetzirah <247> rasi-iith ha gilgalim, the kether of assiah. cholem yesodoth, the malkuth of assiah. thaumiel, the kether of the qwpoth. the symbol of the connection between malkuth of yetzirah and kether of assiah will be of a form somewhat resembling that of an hour glass. the thread of the ain soph before alluded to, traversing the centre thereof, and forming the ain soph connection between the worlds: malkuth h e h r e.a ?d, yd 1.n ain soph of kether m x so that the symbol of the connection between the two planes is this. and also the modus operandi of the translation of force from one plane into another is in this, and hence doth the title of the sphere of kether of assiah signify

the forces from the plane beyond, so as to distribute them unto its subordinate sephiroth in a duly ordered manner. and therefore any force of the multitudinous and innumerable forces in malkuth may act through the upper cone of the hourglass symbol, and by means of the lower one translate its operation into kether below, but its mode of transmission will be through the cones by the thread of the ain soph, or of the unformulated. so that in the transmission of force between two worlds the formulate must first become unformulate, ere it can reformulate in new con <249> ditions. for it must be plain that a force formulated in one world, if translated into another will be unfomulated, according to the laws of a plane different in nature. even as water in its fluid state will be subject to dif

same plane or world the transmission of these forces from the one unto the other would proceed more or less in direct lines. in this case, seeing that malkuth and kether be in different planes or worlds, the lines of transmission of these forces are caught up and whirled about by the upper cone of the hour glass symbol into the vortex where through passeth the thread of the unformulated, i.e. the ain soph. thence they are projected in a whirling convolution (yet according unto their nature) through the lower cone of the hourglass symbol unto kether. whence it resulteth that these formulae are of the nature of the <252> dragon, that is to say, moving in convolutions, and hence they are called the dragon or serpent formulae. now imagining malkuth of yetzirah to be in a vertical position abov

RELIGIOUS TENANTS OF THE YEZIDI

ertaining it on this occasion) where it remained for two days, during which time all profane festivities were suspended "being still anxious to penetrate into the mystery of this sacred symbol, we solicited sheikh n sir to allow us to see it, which, after much ado, he finally promised, and fixed the next morning for our visit, when most of the villagers would be absent on a religious excursion to ain-oos-safr. his consent, however, was given, on condition that my sister-in-law and i should go to the house unattended. at the time appointed, a respectable yezeedee came to conduct us to the place, which to our astonishment we found thronged with people. we were then ushered into an open recess where about thirty kaww ls and peers were seated in two rows. on entering, the whole party rose, and

ROBERT KIRK WALKER BETWEEN WORLDS

row road, all beset with thorns and briers? o that is the way of righteousness, tho after it but few enquires 'and see ye not that bonny bonny road, which winds about the ferny brae? o that is the road to fair elfland, where you and i this night maun gae 'but thomas you must hold your tongue, whatever you may hear or see, for if one word you should chance to speak, you will never get back to your ain countrie' he has gotten a coat of the green green cloth, likewise shoes of the velvet sheen, and till seven years were past and gone, true thomas ne'er on earth was seen. http//www.dreampower.com/kirk_wbw/pg_138.htm (5 of 11 [10/9/2001 12:37:14 am] robert kirk- walker between worlds appendix 4: thomas rhymer 143 thomas the rhymer whereas many of the magical ballads consist of action, or action

RUBY TABLET OF SET

is own mind that was the actual source of this second chapter. 15. for i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret. in the old comment, which appeared in the equinox in 1912, crowley wrote "i am perfect, being not (31 la or 61 ain. which is vital, for i am none indeed. la" this is rather at odds with the notion that charles stansfeld jones (frater achad) first communicated the al/la "key" to crowley in 1919. 9 is the number of the tarot trump "the hermit" symbolizing [according to the book of thoth] the secret fire khu [see #i-8 and #i-13. within the scope of the aon of horus, however, only an ipsissimus (10=[1. a "fool

apable of overcoming the weaknesses of man- to finally decide into which direction i want to go. part ii: returning to the temple from the remains of the church of satan raised the temple of set and a new concept of man: a being capable of turning his will into refinement and improvement of self by actively participating in the process of xeper- becoming. 0. decompression: i want it all by queen "ain't much i'm asking, i heard him say "gotta find me a future- move out of my way; i want it all, and i want it now" 1. clapping my hands 9 times towards the altar. 2. rekindling the black flame and bringing my immortal presence into the chamber/ opening the gate. 3. invocation to set: o dark lord set, by your presence i, your undying child, have risen to this state of unique existence beyond dim

SALMANRUSHDIE THESATANICVERSES

iranda said "pink hair. she said her name was kerleeda. i couldn't work it out "listen, george is too unworldly" zeeny interrupted "he doesn't know what freaks you guys turn into. that miss singh, outrageous. i told her, the name's khalida, dearie, rhymes with dalda, that's a cooking medium. but she couldn't say it. her own name. take me to your kerleader. you types got no culture. just wogs now. ain't it the truth" she added, suddenly gay and round-eyed, afraid she'd gone too far "stop bullying him, zeenat" bhupen gandhi said in his quiet voice. and george, awkwardly, mumbled "no offence, man. joke-shoke" chamcha decided to grin and then fight back "zeeny" he said "the earth is full of indians, you know that, we get everywhere, we become tinkers in australia and our heads end up in idi am

seriously again" mahound laughs, genuinely amused "maybe you haven't been here long enough" he says kindly "haven't you noticed? the people do not take us seriously. never more than fifty in the audience when i speak, and half of those are tourists. don't you read the lampoons that baal pins up all over town" he recites _messenger, do please lend a _careful ear. your monophilia _your one one one, ain't for jahilia _return to sender "they mock us everywhere, and you call us dangerous" he cried. now hamza looks worried "you never worried about their opinions before. why now? why after speaking to simbel" mahound shakes his head "sometimes i think i must make it easier for the people to believe" an uneasy silence covers the disciples; they exchange looks, shift their weight. mahound cries out

saladin was also taken aback by the sight of his phallus, greatly enlarged and embarrassingly erect, an organ that he had the greatest difficulty in acknowledging as his own "what's this, then" joked novak- the former "hisser- giving it a playful tweak "fancy one of us, maybe" whereupon the "moaning" immigration officer, joe bruno, slapped his thigh, dug novak in the ribs, and shouted "nah, that ain't it. seems like we really got his goat "i get it" novak shouted back, as his fist accidentally punched saladin in his newly enlarged testicles "hey! hey" howled stein, with tears in his eyes "listen, here's an even better. no wonder he's so fucking _horny" at which the three of them, repeating many times "got his goat. horny" fell into one another's arms and howled with delight. chamcha wante

SATANGEL

stic we may seek to fathom in the study of angels some insight into ourselves. the first circle highest triad the hierarchy of heaven may be seen as a series of circles surrounding the singularity of god, an emanation of pure thought of the highest vibration whose frequency steadily decreases as it travels away from the core. these transmissions first become an orbiting region of limitless light (ain soph, and as it condenses further it begins to manifest as matter. the world we commonly perceive and experience is merely that which vibrates at those frequencies to which our senses are attuned. beyond this, vibrating at an even lower level than base humanity, are the coarser spirits we call the devils and demons. thus all things may be seen as degrees of vibration emanating from one single

dress in finery, gossip in church, and indulge their children. wicked men are of him (2 samuel 16:17) in psalm 18:5 the phrase nachaleri belial, floods of ungodly men, is translated in catholic texts as streams of the devil. before the fall, an prince of the order of virtues, he was created directly after lucifer. in the cabbalah of 15th-16th century, believed to be god s worst enemy. qlippoth of ain soph. in some myths, belial was the original evil, and was already resident in the abyss when lucifer fell. in the gospel of bartholomew beliar tells us at first i was called satanel, which is interpreted to mean messenger of god, but when i rejected the image of god my name was called satanas, that is an angel that keepeth hell. he goes on to boast..i was formed the first angel. in the goetia

SEPHER YETZIRAH WESTCOTT

ortions of the "zohar" to a date antecedent to the building of the second temple, but rabbi simeon ben jochai, who lived in the reign of the emperor titus, a.d. 70-80, is considered to have been the first to commit these to writing, and rabbi moses de leon, of guadalaxara, in spain, who died in 1305, certainly reproduced and published the "zohar" ginsburg, speaking of the zoharic doctrines of the ain suph, says that they were unknown until the thirteenth century, but he does not deny the great antiquity of the "sepher yetzirah" in which it will be noticed the "ain suph aur" and "ain suph" are not mentioned.i suggest, however, that this omission is no proof that the doctrines of "ain suph aur" and "ain suph" did not then exist, because it is a reasonable supposition that the "sepher yetzira

34. sol. 35. mars. 36. jupiter. 37. saturn. 38. the firmament. 39. the primum mobile. 40. the empyrean heaven. fifih order: the angelic world 41. ishim--sons of fire. 42. auphanim--cherubim. 43. aralim--thrones. 44. chashmalim--dominions. 45. seraphim--virtues. 46. malakim--powers. 47. elohim--principalities. 48. beni elohim--angels. 49. cherubim--arch-angels. sixth order: the archetype 50. god. ain suph. he whom no mortal eye bath seen, and who has been known to jesus the messiah alone. note--the angels of the fifth or angelic world are arranged in very different order by various kabalistic rabbis. the thirty-two paths of wisdom translated from the hebrew text of joannes stephanus rittangelius, 1642: which is also to be found in the "oedipus aegyptiacus" of athanasius kircher, 1653 (thes

y adding together all the numbers from 1 to 22. the hebrew letters can he placed in pairs in 242 different positions: thus ab, ag, ad, up to at; then ba, bb, bg, bd, up to bt, and so on to ts, tt: this is in direct order only, without reversal. for the reason why eleven are deducted, and the number 231 specified, see the table and note 15 in the edition of postellus. 33. non-existent; the word is ain, nothingness. ain precedes ain suph, boundlessness; and ain suph aur, boundless light. 34. body; the word is gup, usually applied to the animal material body, but here means "one whole" chapter 3 this chapter is especially concerned with the essence of the triad, as represented by the three mothers, aleph, mem, and shin. their development in three directions is pointed out, namely in the macro

es "er zog sie mit wasser, zundet sie an mit feuer; erregte sie mit geist; verbannte sie mit sieben, goss sie aus mit den zwolf gestirnen "he drew them with water, he kindled them with fire, he moved them with spirit, distributed them with seven, and sent them forth with twelve. notes to the thirty-two paths of wisdom 1. the highest crown is kether, the first sephira, the first emanation from the ain suph aur, the limit-less light. 2. binah, or understanding, is the third sephira. 3. chokmah, wisdom, is the second sephira. 4. gedulah is a synonym of chesed, mercy, the fourth sephira. 5. metatron, the intelligence of the first sephira, and the reputed guide of moses. 6. this word is from chzch, a seer, seership. chazuth is a vision. 7. this word means "scintillating flame" the "thirty-two p

SORCERIES OF ZOS

ties of existence by the annihilation of separate identity through the mechanics of the death posture. long ago, a persian poet described in a few words the object of spare's new sexuality. the kingdom of i and we forsake, and your home in annihilation make. the new sexuality, in the sense that spare conceived it, is the sexuality not of positive dualities but of the great void, the negative, the ain: the eye of infinite potential. the new sexuality is, simply, the manifestation of non- manifestation, or of universe 'b, as bertiaux would have it, which is equivalent to spare's nei-ther neither concept. universe 'b' represents the absolute difference of that world of 'all otherness' to anything pertaining to the known world, or universe 'a. its gateway is daath, sentinelled by the demon cho

TECHNICIANS GUIDE TO THE LEFT HAND PATH

its application in the lhp. simply understood though, stage one is when the item of which one eventually applies the will is brought to the attention of consciousness. you notice it, it has been expressed to your consciousness in some form, an image, a symbol, a complex of ideas, an intuition. it has taken some type of form within the consciousness of the individual. the basic idea is that if it ain t in your consciousness, the will is unable to work with it. stage one reveals then that the will acts upon objects (whatever form) within consciousness that become a center of focus. stage two. this is the desire stage. once an object has been focused upon (remembering when i refer to object that it could be an idea, an activity etc) and it persists in consciousness, a decision as to whether

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

accompanied by a strange paper idol and a brazen cobra idol. buddha displaying the left-hand "ok" mudra. this drawing is from the herder dictionary of symbols (chiron publications, wilmette, illinois, 1986. that reference source explains it as "an eye in the hand of god signified god's creative wisdom" of course, this is not referring to the christian god, but to the ineffable, unknown god called ain soph in the cabala and as the evil, satanic "god of forces" in the bible's book of daniel. illustration in the herder dictionary of symbols (chiron publications, wilmette, illinois, 1986. 516 codex magica twenty-five victory for the devil fabulous exploits of sir winston churchill and other druid priests and illuminati servants a remarkable thing occurred with the hand so lifted, is that its s

THE MAGICIAN S KABBALAH

past, present and future, who seek to maintain and preserve the greatest work of all. propositum perfectio est f.i.a.t (5=6) cognitatione sui secumque colloquio firmitatem petere (6=5) dedications to sue, whose friendship was given through a long dark night of the soul. to carolyne. with love contents chapter one: the tree of sapphires chapter two: the sephiroth and the four worlds chapter three ain soph aur chapter four: kether chapter five: chockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen

ng the process, then expanding our model on that basis. the tree also manages to recognise the mathematical limit known as "godels incompleteness theorem, which states that every equation must hold at least one reference that can only be proven outside of that equation in another equation; therefore, there cannot be a "complete" or self-contained equation. the outsider equation in the tree is the ain soph aur (the "limitless light" from which the tree proceeds) or, in the paths, the "fool" card, which is correctly unnumbered in most packs and therefore outside the scheme (g) a system of criteria by which the truth of correspondences may be tested with a view to criticising new discoveries in the light of their coherence with the whole body of truth. the testing aspect of the tree is reveal

d by asking a simple question such as "why is that typewriter in this room" which leads to a further "why did i buy it, and so on in an infinite regress. take the question "what is" and a similar regression can be found. we can never know what a thing is, or why, and it is this same unknowable that lies at the heart of each of the sephiroth. this also demonstrates how the sephiroth "proceed" from ain soph aur, and yet still "reside" within it (b) the manifest and apparent aspect in its emanation as a sephirah. the form of a sephiroth is represented by its name, and hence the apparent aspect and main form of yesod is "foundation. within any system to which the tree is applied, the "foundation" will be yesod. again, splitting the universe into ten aspects of its manifestation is probably bas

he archangels or the correspondences of briah (c) the multiverse the concepts involved with the "many worlds" or "copenhagen interpretation" of quantum physics can be reconciled with the kabbalistic system through the nature of the four worlds and the description kabbalah gives through genesis. however, the basic idea of multiverses is not new, and exists in many other cosmologies. chapter three; ain soph aur kabbalah postulates that kether, the point from which expansion began through the sephiroth into existence, is in itself the malkuth of a "negative existence, a limitless "being" which contracted to a point in kether. kether itself is the malkuth of the absolutely unknowable, from which all things proceed. the infinite being is viewed as having three veils which cover its essential es

that kether, the point from which expansion began through the sephiroth into existence, is in itself the malkuth of a "negative existence, a limitless "being" which contracted to a point in kether. kether itself is the malkuth of the absolutely unknowable, from which all things proceed. the infinite being is viewed as having three veils which cover its essential essence and by which it is known: ain- nothing, nought ain svph- infinite (svth- end) ain svph avr- limitless light (avr- light, fire) the "neverness" of ain and its "negativity" is due in part to the infinite nature of the light, which is thus by virtue undefinable and hence "negative" to human consciousness. this aspect of divinity is examined in such mystical treatises as "the cloud of unknowing" and "the ascent of mount carmel

inaccessible light in which god is said to dwell (1 timothy 6:10, invisible indeed, because of the superabundant light" in the temple the magician reminds himself of this unknowable ultimate by the lamp of dazzling darkness, which is the everburning and eternal lamp of edessa, of jupiter ammon, of pallas, and the perpetual lamp found in the tomb of christian rosencreutz. indeed, a translation of ain soph aur could be "never-ending fire, and crowley may be hinting at this when he speaks of the lamp "eternal, unconfined, unextended, without cause and without effect, the holy lamp mysteriously burns. without quantity or quality, unconditioned and sempiternal, is this light" indeed, he later states that the lamp "is before 'i am, thus confirming that he is attributing it above kether (whose g

ing at this when he speaks of the lamp "eternal, unconfined, unextended, without cause and without effect, the holy lamp mysteriously burns. without quantity or quality, unconditioned and sempiternal, is this light" indeed, he later states that the lamp "is before 'i am, thus confirming that he is attributing it above kether (whose god-name is of course ehieh "i am that i am) and therefore to the ain soph aur. in writing of ain, mathers notes "this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. i would like to examine this comment in more detail, as i believe it reveals much about that which cannot be spoken of except by analogy (see diagram 1) and forms the triangle of the unbeheld. the three letters of ain can be broken down as follows; alep

ee letters, which thus shadow forth the first three sephiroth or numbers. i would like to examine this comment in more detail, as i believe it reveals much about that which cannot be spoken of except by analogy (see diagram 1) and forms the triangle of the unbeheld. the three letters of ain can be broken down as follows; aleph- transcendence yod- transition nun- transformation aleph in kether the ain, or "naught" is embodied in the sublime symbol of the fool tarot card, the "nought" card. however, it should be seen that the fool is not a "zero" in the same way that the ain is "negative" rather than "nothing. the negative in this case is that of the finite glyph of kether, the point (having position but not magnitude) as created from the infinite ain (having infinite magnitude and no positi

he fool tarot card, the "nought" card. however, it should be seen that the fool is not a "zero" in the same way that the ain is "negative" rather than "nothing. the negative in this case is that of the finite glyph of kether, the point (having position but not magnitude) as created from the infinite ain (having infinite magnitude and no position. kether can be represented as the god hadit and the ain represented by the goddess nuit in the thelemic system developed by aleister crowley. in magick, chapter 0 (hence, the ain) he states "infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit. this is the basis of all cosmology, which refers to the known, the unknown, and ultimately, their interaction. yod in chockmah the "first swi

by aleister crowley. in magick, chapter 0 (hence, the ain) he states "infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit. this is the basis of all cosmology, which refers to the known, the unknown, and ultimately, their interaction. yod in chockmah the "first swirlings" of chockmah can be seen as the shadowing of both the yod of ain and the stage of ain svph in the three veils. the masculine potency of this sephirah, in its position at the top of the positive pillar, can also be seen in the glyph of yod as representing either the hand or the seed. in the symbol of the hand we see the movement and sign of action as kether expands forth into the "explosion" or "big bang" of chockmah. as the "seed, yod represents the princip

chockmah. as the "seed, yod represents the principle of all things, potential in the aleph of kether (the value of 1, but now expanding through the action represented by chockmah (and the number 10, value of yod, being the number of sephiroth in the full tree of life. it is important to note that kabbalists state that the "thirty-two paths of wisdom" derive from chockmah, which as a reflection of ain soph would correlate in that the paths could not emanate from the kether stage in that ain is naught, but would have to expand from the ain soph stage where the naught is progressed to the notnaught. also, it is stated that the "1" of kether cannot become anything in that it is the unity, and thus only through its own reflection (the formula of 1+1=2, rather than the mystic formula of 0=2) as

of chockmah can manifestation begin. in the light of progress up the tree (the initiatory system, then the svph stage of chockmah is the "end" as the grade of ipssissimus in kether is "beyond the comprehension of all lower grades" as crowley puts it. nun in binah at the creative stage represented by binah, the sephirah at the top of the negative pillar of form, we see "shadowed forth" the nun of ain and the final veil of ain svph avr. it is obvious that an immediate connection can be made in that the value of nvn is fifty, and from binah are derived the "fifty gates of understanding. nvn is primarily the letter of transformation, and the "scorpio energy" of astrology. it thus signifies change of form, which at its highest level depends on binah, the "mother" of all form. also in binah we

the letter of transformation, and the "scorpio energy" of astrology. it thus signifies change of form, which at its highest level depends on binah, the "mother" of all form. also in binah we see the avr stage of the three veils, although the avr, or "light, is perceived as the blackness of the "bitter sea" of binah because its limitlessness is impossible for understanding to contain. the value of ain svph avr by gematria is 1586, which reduces to 1+5+8+6= 20= 2+0= 2, thus resuming the formula of 0=2, which is more fully stated as 0= n(-n, or perhaps nothing= self+ god (the infinitely small point of self when attempted to be perceived by consciousness, and the infinitely large presence of god when attempted to be perceived likewise. broken down, the ain has the value of 511, which is of int

m coiled up the tree of life. note also that 511 reduces to 7, the number of the card to which the graal (and hence 418) is attributed, the chariot. as kate bush sings, in "sat in your lap (from the album "the dreaming "i hold a cup of wisdom (binah and chockmah, but there is nothing within" which is to state, kabbalistically, that binah is the final shadowing forth of the three negative veils of ain soph aur. svph has the value of 868, which breaks down to 22 (the number of paths on the tree) and 2+2= 4, which is to say that the svph, or "end" is in the creative process actually the beginning of the material world (4, the number of materialisation) from chockmah, to which i have attributed svph. note that again it is also the reflection of itself (2+2= 4) in order to manifest. avr, the "l

t a head. this is likely to have been utilised by crowley in his re-naming of the rite as that of the "bornless" one, i.e. one without a beginning, as resh can mean "beginning" as well as "head, as in brashith "in the beginning, the first word of genesis. indeed, traditional kabbalah attributes the "b" to kether, and the "rashith" to chockmah, but it could also be seen that the beth refers to the ain soph aur, and hence the resh to kether, the yod to the sephiroth from binah to yesod, and the final tau to malkuth. the "kabbalistic diagrams of rosenroth" also refer to the "head which is not, or "the head of not, in aramaic risha dla. indeed, one part of this text states quite clearly "the crown of the holy king, which is called the head which is not, and the head of knowing and not being kn

ad of not, in aramaic risha dla. indeed, one part of this text states quite clearly "the crown of the holy king, which is called the head which is not, and the head of knowing and not being known. and is called the ancient concealed one. thus, the "bornless ritual" is an ascent up the middle pillar of consciousness from the "bound lights" of malkuth and ultimately, to the "boundless light" of the ain soph aur. resh in full is resh-yod-shin, and relates to the cards of the sun, hermit and last judgement. these could be transliterated into the phrase "the awareness (sun) of the true (hermit) will (judgement, which takes place in the initiation process at two key points, the first on crossing the veil and attaining to the sephirah tiphareth, and the second on crossing the abyss and attaining

h, which is called chockmah-wisdom, and in the sepher yetzirah, chockmah is more fully defined as "the illuminating intelligence, the crown of creation, the splendour of unity, equalling it. it is exalted above every head, and is named by kabbalists the second glory. chockmah is essentially the concept of force, dynamism, and energy. it is the extension of the point of kether, contracted from the ain, into manifestation as a line. in terms of astrophysics this process took place a ten-millionth of a quadrillionth of a sextillionth second after the explosion of the singularity of kether. the fundamental forces of nature were tied together in one "superforce. these forces are now defined as electromagnetism, weak force, strong force, and gravity, acting in ten possible dimensions, which neat

priate explanation. the "kabbala denudata" refers to the manipulation of yod in a variety of ways, mainly in conjunction with the permutations of the divine name yhvh, but specifically states that "yod irradiateth two, which is of course the numeration of chockmah. yod has the value of ten, which is 10, and hence represents as a glyph in chockmah the two proceeding stages of 1 (kether) and 0 (the ain. further, it shows chockmah as a source of the ten gates, and as a singularity in itself (1+0=1, which refers to the formula of 2=1, rather than that of 2=0 which kether represents. a final note can be made that the "grey hermit" of the tarot can be associated with chockmah as the personification of "wisdom" or moses, who spoke with god directly, and that card has the yod attributed to it. the

THE MOTHMAN PROPHECIES

hone" he asked in a deep baritone, his voice lacking the familiar west virginia accent. the girl gulped silently and backed away "my husband" she mumbled "talk to my husband" she closed the door quickly and backed away into the darkness. minutes passed. then she returned accompanied by a rugged young man hastily buckling his trousers in place. he, too, turned pale at the sight of the stranger "we ain't got a phone here" he grunted through the crack in the door just before he slammed it. the couple retreated murmuring to themselves and the tall stranger faded into the night. beards were a very rare sight in west virginia in 1967. men in formal suits and ties were even rarer in those back hills of the ohio valley. and bearded, black-garbed strangers on foot in the rain had never been seen th

him. ten minutes later you showed up. after you left, i called him back. he was out in the fields. had been all day. his wife had to go get him. he said he hadn't made that call" i looked sternly at mary "is this some kind of a put-on "absolutely not" she answered, turning to the farmer "tell him the rest of it "well, about a week ago something scared my cows real bad" he continued "you know, we ain't told anyone about this, mrs. hyre. you aren't going to put it in the paper, are you "not if you don't want us to "come on. let me show you something" he led us into the field behind his barn. there was a thirty-foot circle of scorched earth on the hillside. i had seen several of these "fairy circles" before "that night our cows really acted up" he went on "they stampeded. they were so scared

the field. i've got to say that it scared me half to death. i ran back in my house to get my gun. didn't take me more than a minute. but when i got outside again the thing was gone. this circle was all that was left. it took the rest of the night to round up my cows "were any of them lost or missing" i asked "no" he paused "but herk that's hercules my big old collie dog ran off that night and we ain't seen him, since" mary had been with me when i had checked into other missing dog incidents. she gave me a meaningful glance and he caught it "say, you don't think that thing took old herk, do you "no. it was probably just some kind of electrical phenomenon" i answered gently "herk will probably come back "i hope so. we sure loved that dog" he looked thoughtful "electrical, huh. let me show y

nce on the other end and then he slowly told me that i had called him back around 10 p.m. on march 27. a voice that sounded exactly like mine had talked to him at length, using my pet expressions and noncommittal statements such as "well, we'll just have to wait and see what happens next" two days later george said he called my number again around 8 p.m. and a "hippie" answered "no, man, mr. keel ain't here right now. but he ought to be back soon. would you like to leave a message, man" george left a message with him. that particular evening i was back in new york and sitting next to my phone. three months earlier, on january 18, 1968, my phone went dead again. the main office of my exchange could find nothing wrong, so a repairman was dispatched to my apartment. he examined my telephone b

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

d the objects, which custom has rendered too familiar to it. h .an enquiry concerning human understanding, hume (religion of science library, p. 172. the qabalah, if it may be called a philosophy; for it was never synthetical, or concrete, being a conglomerated mass of ecstatic ideals and exalted desires, evolved in the mind of man as an attempt to grasp all possible quantities emanating from the ain soph, which in itself remained zero. turning now for a short time from the mystic to the idealistic philosophy, we find that though both are closely united, the former founds its system on man fs wondering ignorance in trying to link subject and object esoterically, whilst the latter builds up reality in mind perceptions, treating nothing as illusion but the reality of the materialists. berkel

this ideal, the progression from the kingdom to the crown, from malkuth to kether, which constitutes one of the most beautiful doctrines of the older and simpler qabalah *songs of the spirit, vol. i, p. 40. the qabalah guides us to a divine theurgy. according to the zohar it is impossible to know god, herein the qabalah is agnostic, it forbids the representation of god, herein it is rational. the ain soph is the gallpervading, h the gnon ens h dwelling in the gnon est, h it is inscrutable to man fs mind; this vast pleroma, corona summa, the all, is formless, and is symbolized by a circle, it is nothing. as the ain soph is the closed eye of the unknown darkness, so is macroprosopus, who resides in the crown kether, the open eye of the vast countenance. and from macroprosopus through wisdom

lyrical and dramatic, vol. i, pp. 104, 105. yet crowley puts into the mouth of tannhauser the following as answer to the simple elizabeth fs assertion, gbut god is absolute good! h god slips you, he is undefinable! not good! not wise! not anything at all that heart can grasp, or reason frame, or soul shadow the sense of *tannhauser, vol. i, p. 258. such a definition whether applied to god or the ain soph is one and the same. in the qabalistic dogmas of pistorius we read even as regards kether, the crown, gthere is no name among qabalists by which the supreme king is designated; they speak of the crown only, which proves the existence of the king, and they say that this crown is heaven. h if so of kether, how much more so of the ain soph! above the crown kether, the first sephirah, is the(

s one and the same. in the qabalistic dogmas of pistorius we read even as regards kether, the crown, gthere is no name among qabalists by which the supreme king is designated; they speak of the crown only, which proves the existence of the king, and they say that this crown is heaven. h if so of kether, how much more so of the ain soph! above the crown kether, the first sephirah, is the( ya, i.e, ain, the no- thing. git is so named because we do not know, that which there is in this principle, because it never descends as far as our ignorance, and because it is above wisdom itself. h *zohar, iii, fol. 2886 (meyer. gnot only does the qabbalah repudiate the adage ex nihilo nihil fit, i.e, efrom nothing, nothing is made, f that is, nothing can come from nothing, but it does not believe in the

rest on this bed-rock of nothingness; but, that also both abstract philosopher and scientist alike, have in no way leapt its fiery circumference. when the scientist eternalizes matter and motion by asserting their absolute indestructibility, he is merely asserting an absolute unity, which in reality is a synonym of absolute nullity. 0=1, but he at once, to propitiate his reason, forsakes his god (ain soph. and sacrifices his only begotten son (unity) on the blood-stained altar of evolution, by ascribing to it a tendency to dividuality, thus barbarously immolating his sacred child by rendering him one with the divine fiat of genesis* gheaven and earth and the ten thousand things come from existence, but existence comes from non-existence. h gthe t a o begets unity, unity begets duality; dua

of weather *songs of the spirit, vol. i, p. 43. or, those souls that cast their trammels off, and spring on eager wing, immaculate, new born, toward the sky, and shall not die until they cleave at last the lampless dome, and lose their tent because they find their home *songs of the spirit, vol. i, p. 55. which compares with: till like the smoke of mountains risen at dawn, the cloud-veils of the ain are withdrawn. pure spirits rise to heaven, the bride. pure bodies are as lamps below. the shining essence, glorified with fire more cold than fresh-fallen snow, and influences, white and wide, descend, re-gather, kindle, grow, till from one virgin bosom flows a river of white devotion adamant for ever *jephthah, vol. i, pp. 83, 84. we might expect to find this idea in gtannhauser, h and do in

THE WITCH CULT OF ZOS VEL THANATOS

ll energy sources, which are altered or changed through magick and sorcery all emanate initially from the self. the essence of godhood begins and ends within the self, as it is known and not known from the individual. magick is a guidance factor in the development of man and woman to god itself, or as albert pike would say, lucifer. in our search for magickal power and the light of the qabalistic ain soph, we seek lucifer within us. we invariably become the morning star through invocation, will and determination. the luciferian concept of self godhood emerges from the hidden god within us all. this does involve the initial working of the bornless one ritual developed by aleister crowley but also several other workings. the law of the great id: to trespass all laws -aos chaos magick invites

THE HOLY BIBLE KING JAMES VERSION

hor ye shall point out [your border] unto the entrance of hamath; and the goings forth of the border shall be to zedad: 34:9 and the border shall go on to ziphron, and the goings out of it shall be at hazar- enan: this shall be your north border. 34:10 and ye shall point out your east border from hazar-enan to shepham: 34:11 and the coast shall go down from shepham to riblah, on the east side of ain; and the border shall descend, and shall reach unto the side of the sea of chinnereth eastward: 34:12 and the border shall go down to jordan, and the goings out of it shall be at the salt sea: this shall be your land with the coasts thereof round about. 34:13 and moses commanded the children of israel, saying, this [is] the land which ye shall inherit by lot, which the lord commanded to give u

and telem, and bealoth, 15:25 and hazor, hadattah, and kerioth [and] hezron, which [is] hazor, 15:26 amam, and shema, and moladah, 15:27 and hazar-gaddah, and heshmon, and beth-palet, 15:28 and hazar-shual, and beer- sheba, and bizjothjah, 15:29 baalah, and iim, and azem, 15:30 and eltolad, and chesil, and hormah, 15:31 and ziklag, and madmannah, and sansannah, 15:32 and lebaoth, and shilhim, and ain, and rimmon: all the cities [are] twenty and nine, with their villages: 15:33 [and] in the valley, eshtaol, and zoreah, and ashnah, 15:34 and zanoah, and en- gannim, tappuah, and enam, 15:35 jarmuth, and adullam, socoh, and azekah, 15:36 and sharaim, and adithaim, and gederah, and gederothaim; fourteen cities with their villages: 15:37 zenan, and hadashah, and migdal-gad, 15:38 and dilean, and

imeon according to their families: and their inheritance was within the inheritance of the children of judah. 19:2 and they had in their inheritance beer-sheba, or sheba, and moladah, 19:3 and hazar-shual, and balah, and azem, 19:4 and eltolad, and bethul, and hormah, 19:5 and ziklag, and bethmarcaboth, and hazar-susah, 19:6 and beth-lebaoth, and sharuhen; thirteen cities and their villages: 19:7 ain, remmon, and ether, and ashan; four cities and their villages: 19:8 and all the villages that [were] round about these cities to baalath-beer, ramath of the south. this is the inheritance of the tribe of the children of simeon according to their families. 19:9 out of the portion of the children of judah [was] the inheritance of the children of simeon: for the part of the children of judah was

the fields of the city, and the villages thereof, gave they to caleb the son of jephunneh for his possession. 21:13 thus they gave to the children of aaron the priest hebron with her suburbs [to be] a city of refuge for the slayer; and libnah with her suburbs, 21:14 and jattir with her suburbs, and eshtemoa with her suburbs, 21:15 and holon with her suburbs, and debir with her suburbs, 21:16 and ain with her suburbs, and juttah with her suburbs [and] beth-shemesh with her suburbs; nine cities out of those two tribes. 21:17 and out of the tribe of benjamin, gibeon with her suburbs, geba with her suburbs, 21:18 anathoth with her suburbs, and almon with her suburbs; four cities. 21:19 all the cities of the children of aaron, the priests [were] thirteen cities with their suburbs. 21:20 and th

r did all their family multiply, like to the children of judah. 4:28 and they dwelt at beer-sheba, and moladah, and hazar-shual, 4:29 and at bilhah, and at ezem, and at tolad, 4:30 and at bethuel, and at hormah, and at ziklag, 4:31 and at bethmarcaboth, and hazar-susim, and at beth- birei, and at shaaraim. these [were] their cities unto the reign of david. 4:32 and their villages [were] etam, and ain, rimmon, and tochen, and ashan, five cities: 4:33 and all their villages that [were] round about the same cities, unto baal. these [were] their habitations, and their genealogy. 4:34 and meshobab, and jamlech, and joshah the son of amaziah, 4:35 and joel, and jehu the son of josibiah, the son of seraiah, the son of asiel, 4:36 and elioenai, and jaakobah, and jeshohaiah, and asaiah, and adiel

amed of my hope. 119:117 hold thou me up, and i shall be safe: and i will have respect unto thy statutes continually. 119:118 thou hast trodden down all them that err from thy statutes: for their deceit [is] falsehood. 119:119 thou puttest away all the wicked of the earth [like] dross: therefore i love thy testimonies. 119:120 my flesh trembleth for fear of thee; and i am afraid of thy judgments. ain. 119:121 i have done judgment and justice: leave me not to mine oppressors. 119:122 be surety for thy servant for good: let not the proud oppress me. 119:123 mine eyes fail for thy salvation, and for the word of thy righteousness. 119:124 deal with thy servant according unto thy mercy, and teach me thy statutes. 119:125 i [am] thy servant; give me understanding, that i may know thy testimonies

TRUE HISTORY OF WITCHCRAFT

ates have always regarded the ultimate reality as beyong all names and description. named `deities' are, therefore, largely symbols "isis" is a symbol of the long-denied female component of deity to some occultists "pan" or "the horned god" or "set" or even "satan" are symbols of unconscious, repressed sexuality. to the occultist, there is no devil, no "god of evil" there is, ultimately, only the ain sof aur of the cabbalah; the limitless light of which we are but a frozen spark. evil, in this system, is the mere absence of light. all else is illusion. the goal of the occult path of initiation is balance. in freemasonry and high magick, the symbols of the white pillar and black pillar represent this balance between conscious and unconscious forces. in gardnarian wicca, the goddess and horn

TYSON DONALD NEW MILLENNIUM MAGIC

hough the tree is the most common arrangement of the sephiroth, it does not adequately show that all emanations stem from the single point of the center. for this understanding, the magus must consider a radial model of the emanations, as shown in the following diagram: the light is the center, and from it go out like the opening petals of a flower the descending levels of emanation. although the ain, which is the unmanifest, is shown outside the rose of emanation it might as easily be drawn in the center of the figure, since it is everywhere and nowhere, separate from creation and yet min- gled with it. the ain is not bordered, since it has no limitation. although it would seem natural to link the ten sephiroth to the points of the decagram, in the same way the points of the pentagram are

ctice was abandoned later because it was not clear how a letter of hebrew could be assigned the zero (see pictorial key, i, 2. aleister crowley championed strongly the assignment of the zero to the fool, and its placement at the beginning of the trumps: the really important feature of this card is that its number should be 0. it repre- sents therefore the negative above the tree of life [i.e. the ain, the source of all things. it is the qabalistic zero. it is the equation of the universe, the initial and final balance of the opposites; air, in this card, therefore quintessentially means a vacuum.20 today you will find the fool, bearing the number zero, at the beginning of most modern decks. however, the older placements of the fool are still being used. the positioning of the fool is essen

d for writ- ing purposes. there is no certain evidence that ogham scripts were ever employed for magic, although this seems probable. examples of ogham have survived on the edges of stone monuments and in medieval manuscripts. it was probably invented by a nop qr s tvx y z the celestial writina $as%un i 4% xx lamed caph )od teth cheth zain vau he daleth cimel beth aleph tau shin resh kuff zade pe ain samech nun mem malachim caph jod teth cheth zain vau he daleth gimel beth aleph vu x resh kuff zade pe n%"x%gauw'%h ain samech samech shin tau nun mem lamed passina the river lamed caph jod teth cheth zain vau he daleth gimel beth aleph au h'in gsh kuff zade pe ain samech nun mem magical alphabets in barrett's magus single celtic scribe, but the time of its invention and the name of its invent

t, that repre- sent the ten primary emanations of creation. numerous arrangements of the sephiroth exist, but the most common in modern magic is the glyph of the tree, where the ten spheres are connected in a pattern of three unequal columns by twenty-two channels, or paths. the sephiroth represent an attempt by kabbalists to define the basic principles that bridge the gap between the unmanifest (ain) and the manifest universe. synchronicity: a word invented by the psychologist carl g. jung to describe the meaningful coincidence of events that have no discernible causal connection. luck is an example of synchronicity. the action of magic exhibits itself through synchronous events. universe, personal: all that is perceived, remembered, conceived, or intuited by an individual human mind. sin

ut which may become perceivable at some time in the future through the aid of machines or expan- sions of consciousness. the unmanifest can never be known in any way. veil of unknowing: the interface between the unmanifest and the manifest uni- verse. in magic it can be symbolized by a circle expanded from a point by a vortex. strictly speaking, the light exists outside the veil (it arises in the ain soph aur) because it has a discernible quality, but the impulse that creates the light issues from beyond the veil from the unmanifest (the ain, in some way that is beyond human comprehension. why did the unmanifest, which is without desire or purpose or intention, give rise to the created universe? this cannot be known because it lies concealed behind the veil. the term "veil of the temple" i

he unmanifest (the ain, in some way that is beyond human comprehension. why did the unmanifest, which is without desire or purpose or intention, give rise to the created universe? this cannot be known because it lies concealed behind the veil. the term "veil of the temple" is sometimes used in golden dawn magic to signify the gulf between tiphareth and netzach. the veil of unknowing separates the ain from the ain soph and the ain soph aur, since these lower expressions of the ain have some discernible quality, however tenuous, indicated by the words that modify ain (literally "not" or negation. virtue, occult: synonymous with the polynesian term mana. occult virtue is the magical potential within an object, person, animal, plant, place, symbol, word, thought, action, or any other manifest

TYSON DONALD SOUL FLIGHT

in part by widening tiny blood vessels in the brain, a process known as cerebrovasodilation, so that more blood can flow through th emf,e eding the brain with increased levels of oxygen.yet, paradoxically, by acting on the nervous system, tobacco constricts blood vessels in the body and raises a person's blood pr'essure, which further enhances this mental sharpness by pumping blood through the br,ain under increased pressure. in addition to these remarkable qualities, tobacco is an analgesic that reduces pain in the body, an anti-psychotic, and an effective anxiolytic that reduces anxiety levels. the shamans of the northern and central regions of the americas relied on tobacco, rolling the dried leaves of the plant or putting them into pipes to smoke, chewing them, or drinking the extracte

TYSON DONALD THE POWER OF THE WORD

e supernals, are considered to be so exalted that a gulf separates them from the lower seven, while malkuth has no active force of its own but only receives the impression of the nine higher sephiroth. recognizing that no single sephirah can adequately express tetragrammaton, kabbalists also assign the most holy name to the entire tree. the point at the top of the yod) represents the nothingness (ain) that manifests itself first through kether, the primordial point. the yod itself, seed of god the father, they assign to chokmah. the first he (71, feminine and fertile, is given to binah, the great mother. the vau (i, male offspring of the union of the first two letters, kabbalists give to zlphareth, and by virtue of its numerical value, six, to the six sephiroth that lie between the three s

orms the boundary of the universe, there was only the featureless, unending essence of god. for something else to come into being, it was necessary for god to turn in upon himself and thereby create a point of vacuum where he was not present, or was present in a different degree. this involved the bringing about of an imbalance through the power of din (critical judgement. the movement within the ain soph (limitless void) was accomplished through the primordial torah, the archetypal world of ideas that was woven into its very substance. this torah is called a garment (malbush) that is not distinct from but is still a part of the substance of the divine "like the grasshopper whose clothing is part of itself" the length of the garment is the twenty-two hebrew letters, which form 231 gates, t

arment is said to be twice the area necessary to cover the entire universe. after it was woven, it was folded in half back upon itself. the names of forty-five and fifty-two fell behind and were shadowed by the names of seventy-two and sixty-three, and as a consequence the final yod in the name of sixty-three was left without a partner. by the contraction of the garment, a void was created in the ain soph that was not the same as the ain soph itself. the single remaining letter of the tetragrammaton, the yod, served as the instrument through which was transferred the infinite holy radiance of the ain soph into the shadow that lay beneath the folded garment of the primordial torah. this light became the fiery spheres or vessels of the sephiroth that exist within the primordial point, kether

illustrations. this is why dee made the astrological glyph of mercury the dominant component of his monad. mercury contains the sun and moon within itself, just as christ is both heaven and earth mingled in one form. when i speak of christ in these pages, i am not asserting a christian bias. christ is merely the most complete expression of the messiah figure, an embodiment of the infinite light (ain soph aur, whose purpose is to descend from heaven (atziluth) to earth (assiah, uniting spirit with flesh, and by this act of sacrifice to redeem humanity from its sin of imbalance (pure judgment, or din-see scholem, kabbalah, p. 123) and restore it to the harmony of its rightful spiritual estate through the infusion of loving kindness (chesed. according to the kabbalah, the true first sin comm

g it is necessary to first cleanse the rings of any lingering psychic associations they may have picked up along their travels before charging them with light and consecrating them to their magical purposes. for this, you will need a supply of water that has been ritually purified. its function is the same as that of the holy water used in religious ceremonies-it stores the divine radiance of the ain soph aur to be used as needed for symbolically cleansing persons, places, or objects of chaotic influences. once you have a supply of sanctified water, you can use it to cleanse all your ritual instruments and your ritual chamber. start with clear water from a spring or river. tap water is a poor alternative, but can be used if this is unavoidable. do not use seawater, or add salt to the water

sure, so that they might have a true conception of him("theatre of terrestrial astronomy [sixteenth century, the alchemical writings of edward kelly, edited by a. e. waite [new york: weiser, pp. 117-8) robert fludd the soul of the world is therefore metatron, whose light is the soul of the messiah or of tetragrammaton's virtue, in which is the light of the living god, in which is the light of the ain soph, beyond which there is no progression (philosophia moysaica, 1638) fabre d'olivet this name presents first the sign which indicates life, repeated twice, and thus forming the essentially living root ee (77. this root is never used as a noun, and is the only one which enjoys such prerogative. it is from its formation not only a verb, but an unique verb, from which all the others are merely

ang" which accompanied the commencement of our creation. an equivalent "bang" or "utterance" of the name will be heard (though not by us) when our present planet explodes into cosmic dust at the end of its existence. yhwh will have uttered yhwh, and that will be that (ibid, p. 194) the concept of original creation was that the divine one emerged from ocean calling for light with his first breath (ain soph aur and kether) when his first perception was his own image in the water which he immediately named as yhwh. perhaps it was an exclamation of pure shock which produced the initial explosion of the universe (i.e.u. be that as it may, the initial creative cry of "good god" or its equivalent brought being into existence out of nothing. in the old qabalistic tradition, the divine name was onl

VOX SABBATUM

ough willed direction; the black magician driven by self-determined goals to become something and transform into a godlike state. this requires isolation, introspection and an honesty which is both complimenting and insulting. as the infernal sabbat is the mastery of the earth, the luciferian sabbat is the mastery of the spirit and the psyche. lucifer is the first born son of the limitless light, ain soph or god. azazel as his name is revealed, is a djinn or high angel of fire, thus self-influenced and strong in will. lucifer fell from the highest abodes of heaven, complete with the wings made of emerald and crashed into the earth and abyss. with him fell other angels, leviathan, belial, beelzebub, astaroth, asmodeus and a plethora of other djinn and daemons. they had sensed a spark of sel

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

modalities of the same thing: energy. matter is determinating energy and a determinator of new undulations. evolution is a process of complication of the energy whose outcome is the macrocosmos and the microcosmos. the universe is maya (illusion. the universe exists because of karma and it is a mass of floating shadows. when the spirit (the intimus) liberates himself from maya, he returns to the ain soph of the kabbalah. in final synthesis each being is just a super divine atom from the abstract absolute space. that atom is the ain soph. the ineffable gods from the ain soph are beyond our comprehension. the human mind is for the gods of the ain soph as the activities of the mineral kingdom are for us. within the ain soph only the unity of life reigns; this is supreme happiness. the univer

soph as the activities of the mineral kingdom are for us. within the ain soph only the unity of life reigns; this is supreme happiness. the universe is duality, maya pain. we need to liberate ourselves from the duality and to return into the unity of life. it is urgent to go beyond the painful manifestations of maya. there exists a science with which we can tear the veil of maya and return to the ain soph. that science is alchemy. arcano ii estudiemos ahora el equilibrio m gico, en el arcano dos del tarot. el cuerpo f sico est organizado con los elementos. el intimo eman de la estrella interior que siempre nos ha sonre do. y esta polarizado positivamente. y el cuerpo f sico es la sombra negativa del intimo. el esp ritu y la materia viven en eterna lucha. cuando el esp ritu vence a la mater

materia son dos modalidades de una misma cosa: energ a. la materia es energ a determinada y determinadora de nuevas ondulaciones. la evoluci n es un proceso de complicaci n de la energ a cuyo resultado es el macro cosmos y el micro-cosmos. el universo es maya (ilusi n. el universo existe por el karma y es una masa de sombras flotantes. cuando el esp ritu (el intimo) se libera de maya, retorna el ain soph de la k bala. en ltima s ntesis, cada ser es tan s lo un tomo s per divino del espacio abstracto absoluto. ese tomo es el ain soph. los dioses inefables del ain soph est n para nosotros m s all de toda comprensi n. la mente humana es para los dioses del ain soph, lo que las actividades del reino mineral para nosotros. en el ain soph s lo reina la unidad de la vida. eso es felicidad suprem

dioses del ain soph, lo que las actividades del reino mineral para nosotros. en el ain soph s lo reina la unidad de la vida. eso es felicidad suprema. el universo es dualidad, maya dolor. necesitamos liberarnos del binario y volver a la unidad de la vida. es urgente pasar m s all de las manifestaciones dolorosas de maya. existe una ciencia con la cual podemos rasgar el velo de maya y retornar al ain soph. esa es la alkimia. 15 doctor arnold krumm heller, stated: a chemist forgot, by chance, about an emerald ring that was next to a little test tube containing radium and after few weeks he discovered that the emerald had absolutely changed into another unknown stone for him. thereafter he purposely left other stones like rubies, zephyrs, etc, in contact with the radium: his surprise was so

onsider that it is scientifically established? it means that shakespeare was right when he said that many things exist between heaven and earth that our scholastic consciousness does not even suspect, and the science of alchemy is reborn when corroborating the transmutations of metals. the man and the woman must equilibrate their forces; they must become alchemists, so that they can return to the ain soph. circe offers the tempting cup and ulysses rejects her with his sword. in the sacred sign of the infinite are represented the planetary genie s brain, heart, and sex. this struggle is terrible, brain against sex, and sex against brain, and what is even more terrible is heart against heart. you know this. on the altars of the temples of the great white lodge the masters used to place three

que s lo menciono, pues no considero que est cient ficamente establecido, sab is lo que significa? que shakespeare tuvo raz n al decir: que existen muchas cosas entre el cielo y la tierra que nuestra conciencia escol stica no sospecha" y que la alkimia renace, comprob ndose la transmutaci n de los metales. el hombre y la mujer deben equilibrar sus fuerzas; deben ser alquimistas, para retornar al ain soph. circe ofrece la copa tentadora y ulises la rechaza con la espada. en el signo sagrado del infinito, se hallan representados el cerebro, el coraz n y el sexo del genio planetario. la lucha es terrible: cerebro contra sexo, sexo contra cerebro, y lo que es m s terrible aun es aquello de "coraz n contra coraz n. t lo sabes. sobre los altares de los templos de la gran logia blanca, los maest

is sex. if you all want to return to the bosom of your divine mother, you need to work with the philosophical stone sex. the mayans stated that in the first heaven god, the word, had held his stone, had held his serpent, and had held his substance. only with the arcanum a.z.f. can the word become flesh in order to grasp again his stone, his serpent and his substance. then we will return into the ain soph; we will return into the unity of life. you are the children of the widow, your divine mother is now a widow, but when she rises through the medullar channel, she marries the eternal beloved. your divine mother is the second arcanum, the popess of the tarot. she is crowned with a tiara. the head of the divine mother is surrounded by a veil. you must be courageous and lift the veil of isis

el sexo. si vosotros quer is retornar al seno de vuestra divina madre necesit is trabajar con la piedra filosofal el sexo. dicen los mayas que en el primer cielo, dios, el verbo, ten a sujeta su piedra, ten a sujeta su serpiente, ten a sujeta su sustancia. s lo con el arcano a.z.f. puede el verbo hacerse carne, para sujetar nuevamente su piedra, su serpiente y su sustancia. entonces retornamos al ain soph, volvemos a la unidad de la vida. sois hijos de la viuda, vuestra divina madre es ahora viuda, cuando ella se levanta por el canal medular, se desposa con el amado eterno. vuestra divina madre es el arcano ii, la papisa del tarot. ella est coronada con la tiara. la cabeza de la madre c smica est rodeada de un velo. vosotros deb is ser valientes y levantar el velo de isis. nuestra divisa g

, which is a million times more rarified than our sun. the light of the solar system of antares is not only concentrated in its sun, because each one of its planets has become a sun. the planetary humanities enjoy the solar consciousness; the outcome of this joy is the splendors of the solar system of antares. the ten sephiroth when speaking of the ten sephiroth, in reality, there are twelve. the ain soph is the eleventh, and the twelfth sephirah is its tenebrous antithesis within the abyss. these are twelve spheres, or universal regions, which mutually penetrate and interpenetrate without mixing together. these twelve spheres gravitate within the central atom of the sign of the infinite. a solar humanity unfolds within these twelve spheres. we have already said that the sign of the infini

es, or universal regions, which mutually penetrate and interpenetrate without mixing together. these twelve spheres gravitate within the central atom of the sign of the infinite. a solar humanity unfolds within these twelve spheres. we have already said that the sign of the infinite is in the center of the earth, in the heart of the earth. the ten sephiroth of universal vibration emanate from the ain soph (the micro-cosmic star) that guides our interior. the ain soph is the real being of our being. luz y conciencia luz y conciencia son dos fen menos de una misma cosa. a mayor grado de conciencia cr stica, mayor grado de luz. la conciencia cristo del sol est siendo absorbida gradualmente por los planetas. cuando los planetas de nuestro sistema solar hayan absorbido ntegramente la divina con

es un mill n de veces m s rarificado que nuestro sol. en el sistema solar de antares la luz no se halla localizada nicamente en su sol, cada uno de los planetas se ha vuelto un sol, las humanidades planetarias gozan la conciencia solar, el resultado de esa dicha son los esplendores del sistema solar de antares. los diez sephirotes se habla de diez sephirotes. son realmente doce los sephirotes. el ain soph es el once y su ant tesis tenebrosa es el abismo, es el sephirote doce. son doce esferas o regiones universales que se penetran y compenetran mutuamente sin confundirse. las doce esferas gravitan en el tomo central del signo del infinito. en esas doce esferas se desenvuelve la humanidad solar. ya dijimos que el signo del infinito se halla en el centro de la tierra, en su coraz n. los diez

s el abismo, es el sephirote doce. son doce esferas o regiones universales que se penetran y compenetran mutuamente sin confundirse. las doce esferas gravitan en el tomo central del signo del infinito. en esas doce esferas se desenvuelve la humanidad solar. ya dijimos que el signo del infinito se halla en el centro de la tierra, en su coraz n. los diez sephirotes de vibraci n universal emanan del ain soph, que es la estrella micro c smica que gu a nuestro interior. el ser real de nuestro ser. 74 the ten sephiroth emanate from the ain soph as follows: first, kether, the ancient of days second, chokmah, the region of wisdom third, binah, intelligence fourth, chesed, the world of the intimus fifth, geburah, the world of soulconsciousness, the region of rigor and justice sixth, tiphereth, the

auty seventh, netzach, the region of victory, the world of the mental man (anyone who achieves the liberation of themselves from the four bodies of sin, is a buddha. eighth, hod, the splendor, the region of the astral world ninth, yesod, the foundation, sex, the etheric world tenth, malkuth, the kingdom in general, the physical world; malkuth is a supreme filter; from this region we depart to the ain soph or to the abyss, such is the law. the sephiroth are atomic; these ten sephiroth can be reduced to three tables: first: the quantum table of the radiant energy that comes from the sun. second: the atomic weight table of the elements of nature. third: the molecular weight table of the compounds. this is jacob's ladder, which goes from earth to heaven. all of the worlds of cosmic consciousne

equilibrio y la belleza. s ptimo netzah, la regi n de la victoria, el mundo del hombre mental (todo aquel que logra libertarse de los cuatro cuerpos de pecado es un buddha. octavo hod, el esplendor, la regi n del mundo astral. noveno jesod, el fundamento, el sexo, el mundo et rico. d cimo malchuth; el reino en general, el mundo f sico. malchuth es un filtro supremo, de esta regi n salimos para el ain soph o para el abismo, esa es la ley. los sephirotes son at micos, los diez sephirotes pueden reducirse a tres tablas. primera: tabla del quanta, de la energ a radiante que viene del sol. segunda: tabla de pesos at micos de los elementos de la naturaleza. tercera: tabla de pesos moleculares de los compuestos. esta es la escala de jacob que va desde la tierra hasta el cielo. todos los mundos de

sion of the creative energy. we do this first through the sympathetic chords of the physical body. second, through the sympathetic chords of the ethereal body. third, through the sympathetic chords of the body of desires. fourth, through the sympathetic chords of the mental body. fifth, through the sympathetic chords of the causal body. advanced students must carry the creative energy even to the ain soph. the heart after certain time of practice, the student must learn how to direct the creative energy from the brain to the heart (the fourteenth arcanum is the arcanum of temperance. transformation (second aspect of the 14th arcanum) in jinas state, a body can shape-shift easily. circe20 shape-shifted men into pigs [temporarily; legend states that apuleius shape-shifted himself into an ass

ost tico, debemos unir stos dos poderes en bodas alk micas, para promover el ascenso de la energ a creadora. primero: por los canales simp ticos del cuerpo f sico; segundo, por los canales simp ticos del cuerpo et rico; tercero, por los canales simp ticos del cuerpo de deseos; cuarto, por los canales simp ticos del cuerpo causal. los estudiantes avanzados deben llevar la energ a creadora hasta el ain soph. el coraz n despu s de cierto tiempo de pr ctica, el estudiante debe aprende a conducir la energ a creadora desde el cerebro hasta el coraz n (el arcano catorce es el arcano de la temperancia. transformaci n (segundo aspecto del arcano catorce) un cuerpo en estado de "jinas" puede asumir cualquier figura. circe transformaba a los hombres en cerdos. la leyenda dice que apuleyo se convirti

rofundity is the origin of life, the second is the origin of the word, and the third is the origin of the sexual force. these three profundities of the resplendent dragon of wisdom are beyond the intimus. the intimus must be sought within the unknowable profundities of oneself. the number 22 the three profundities of the resplendent dragon of wisdom emanated from a mathematical point, this is the ain soph, the interior atomic star that has always smiled upon us. the holy trinity emanated from this inner star; the three profundities will return, they will fuse together again with this inner star. la primera facultad que desarrolla el candidato es la del grado de oyentes, la clariaudiencia y o do oculto. realmente s lo despu s de siete a os de aprendiz comienza la iluminaci n, sin embargo lo

didad es el origen de la vida, la segunda, el origen de la palabra, la tercera, el origen de la fuerza sexual. estas tres profundidades del resplandeciente drag n de sabidur a, est n m s all del intimo. este ltimo debe buscarse dentro de las profundidades ignotas de s mismo. el numero veintid s las tres profundidades del resplandeciente drag n de sabidur a emanaron del punto matem tico, ste es el ain soph, la estrella at mica interior que siempre nos ha sonre do; la santa trinidad eman de sta estrella interior, las tres profundidades se regresar n y fusionar n con sta estrella interior. 142 the number 22 is kabbalistically added as follows: 2+ 2= 4 the holy three emanates from the inner star, thus, the holy trinity plus its inner star is the holy four, the mysterious tetragrammaton, which

WESTERN MANDALAS OF TRANSFORMATION SR AL

ent hebrews sang many hymns praising god's movement in nature, we know they distinguished themselves from the surrounding cultures which worshipped god in nature. moses himself inveighed against sun-worship, and the reason that qabalah stresses the ineffable nature of god as distinct from as well as identified with the attributes on the tree of life (by postulating the unknowable force called the ain soph) is because it is a materialization of our understanding of the god-energy to take the manifestation (the sun, the golden calf, gold, and others) for the real thing. this is the meaning of 666, according to dr. case, for this kind of materialism is the root of separated ego-consciousness, since 666 is the number of a man in revelation. it is the delusion of the materialist to think he has

moon kamea. it is the squaring of the sphere of saturn that brings forth the moon sphere, from which our world comes into manifestation. nine is the number of completion, manifestation and fulfillment; all numbers after nine repeat themselves. the pythagoreans called the number nine the ripener and perfecter. in qabalah, we can see this demonstrated in the mystery of kether's relationship to the ain soph aur, the limitless light. kether is produced by the nine letters of the ain svp avr, just as malkuth is produced by the nine sephiroth which culminate in yesod. the word gaah, as we saw in chapter five, means to swell, rise, or increase. nine is the number of months of gestation for humans, and relates to births of all kinds, both spiritual and physical. it is the number of self-multiplic

power of science to predict in any figure 12-c way, even theoretically. it is the closest thing science has discovered to something akin to the supernatural. yet it is this wheel upon which turns all of the others. jacob boehme, the famous mystic, once said "this wheel has seven wheels one in another, and one nave, and all seven wheels turn on that one nave" if any sephira can be compared to the ain soph, it is daath, because both represent this unimagined territory, which religious philosophers of all traditions have said is the true nature of god. in qabalah, the ain soph is not a part of the tree at all, being beyond all attributes. it is incomprehensible nothingness, beyond and behind all manifestation, whose number is zero. zero is the number of infinite space and time, and any numbe

, and with his knowledge, the depths (chaos) were broken up (prov 3: 19, 20. it is through daath (knowledge) that the creative power of the elohim (emanating from binah) begins to manifest something from the chaotic nothing. although masculine language is used in proverbs, in qabalah, these depths are often referred to as the womb, or ani in hebrew. this word is simply a rearrangement of the word ain, or nothingness, and therefore would have the same numerical value. this value is sixty-one, which is the number exactly in the center of the magical square of daath, as can be seen in figure 12-d. if we look at the kamea closely we can see a number of interesting properties. it just happens that this magical number ain, or sixty-one, not only is the center point of the square but the numbers

acts, where one is 11: bbva, ve-boa: the coming of 11: hbd, hebed: garment, covering 11: chba, chaba: to conceal 11: gdd, gedad: to cut off. 121 number of divisions of kamea 121: ksyal, cassiel 121: nynvh, nineveh (luke 11: 30) 121: afm, apem: an end, extremity; fool for god; to cease, disappear 121: hglglim: of whirling motions 121: atzl, azal: emanated from 121: mlaim, malaim: consecration 121: ain-km: you do not 121: chzqv, chezka: be strong 671: sum of any line 671: thora, the law 671: throa, the gate 671: rota("for our rota takes her beginning from that day when god spake fiat" fama fraternatis) 671: taro 671: asthir: i will hide 671: gbvrthkm, geburathekem: intelligence 671: vbabnim, vo-baehbanim: spirits 671: artz mtzrim, eretz mizraim: land of egypt 671: ovshh pri, osh periy: fruit

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

by w. wyn n wes tcott the ten sephiroth form the essence of the hebrew dogmatic kabalah, a subject which is too vast and complex to be entered upon in this volume on numerals. a mere glance at the sephirotic emanations of the absolute deity from the mathematical point of view is all that can be attempted; my introduction to the kabalah may be referred to. 96. from the absolute passive negativity ain, proceeds ain suph the limitless and then ain suph aur, boundless light, which concentrates in the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an active masculine potency, and binh, binah, understanding, a passive feminine power. these three form the supernal triad. the fourth and fifth are chsd, chesed, mercy, active and

ibra, the death of the erymanthean boar; scorpio, the death of the lernaean hydra; sagittarius, the shooting of the five stymphalian birds; capricornus, taking of the hind alive to mycenae; aquarius, cleaning the stables of augeas; pisces, the capture of the horses of diomedes. janus of the romans is the god of the 12 months and is drawn with 12 altars beneath his feet. he is the same as assyrian ain, ion, jan; on of eastern nations (dunlop s vestiges, 31. john heydon gives the following statements- prosperous numbers are 1 2 3 4 7 9 11 13 14. very good 16 17 19 20 22 23 10 26 27. indifferent 5 6 8 12 15 18 21. very bad 24 25 28 29 30# numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 109. chapter s eventeen thirteen, 1 3. hirteen was the sacred number of the mexic

r occu lt power an d mys tic vir tu es by w. wyn n wes tcott 116. 58. noah, nch. 60. aristotle stated that the crocodile lives naturally 60 years, and sits 60 days on 60 eggs. the chinese have a time cycle of 60 years, and call it kya-tse. the people of malabar call this period chi-tam. the talmud refers to 60 deadly drugs and 60 sorts of wines; the sow bears her litter in 60 days. 61. the number ain, negative existence of the deity. 64. aletheia, truth. 65. the number of adonai, translated lord (adni) and of hs, hes, keep silence. 67. the number of binah, supernal mother, the 3rd sephirah. 70. the number of sud, sod, a secret doctrine and private assembly. the earliest name for the kabalah. also iin, yayin, wine, also meant a secret. the rabbis considered that there were 70 nations, and m

or kamea of alihv of 130 permutations--ten by thirteen. 152. the number of maria, the greek name for mary the virgin, being 40, 1, 100, 10, 1=152. 153. the number of the great fishes caught in an unbroken net by the apostles after the resurrection. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 118. 200. the number of bones in the human body. 207. this is the number of ain soph, ain, svp, the boundless, and aur, avr, light, and of adonai olam, adni ovlam, lord of the universe. 216. the cube of six (6; 216 years, the period of the pythagorean metempsychosis. 221. the cup of david in heaven contains 221 logs of wine (about 20 gallons) says the talmud. 231. the sum of the numbers 1 to 21, the gates of the sepher yetzirah. 243. circles of zoir anpin; the number of t

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

s and intellectuals iynges in the synoches empyraean world teletarch (the third mind) three cosmagogi intellectuals (intellectual guides inflexible) in the three amilicti ethereal world (implacable thunders_ elementary world hypezokos the demiurgos of the (flower of fire) material universe effable, essential and elemental orders_ the earth-matter kabalistic scheme. world of atziluth the boundless ain suph. or of god the illimitable ain suph aur light a radiant triangle_ 3 of 13 kether world of briah (crown) divine forces binah chokmah (intelligence (wisdom_ geburah chesed world of yetzirah tiphereth or of formation hod netzach yesod_ malkuth world of assiah ruled by material form. adonai melekh_ the earth-matter chald an scheme of beings. representatives of the previous classes guiding our

is nevertheless inconsistent upon this point, for although he explains the four worlds of the chald ans as successively noumenal to the physical realm, he obviously contradicts this in saying that one corporeal world is in the empyr um. prior to the supramundane light lay the "paternal depth" the absolute deity, containing all things "in potentia" and eternally immanent. this is analogous to the ain suph aur of the kabalah, three triads of three letters, expressing three triads of powers, which are subsequently translated into objectivity, and constitute the great triadic law under the direction of the demiurgus, or artificer of the universe. in considering this schema, it must be remembered that the supramundane light was regarded as the primal radiation from the paternal depth and the a

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