Michael Wynn's Occult Reference Library
ALCHEMY,ALCHEMICAL

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1 10 INITIATION CEREMONY

lights, the zohar me-ou roth and causeth the current of the divine influx to descend from the prince of countenances, the great archangel metatron. frater (name) before you can be eligible for advancement to the next grade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of the three principles of nature. 2) the metals attributed in alchemy to the seven planets. 3) the names of the alchemical particular principles, the sun and moon of the philosophers, the green lion, the king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrang

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that human action and events reflect what occurs in the heavens. and so by releasing magical intentions into the cosmos, as i said earlier, they will be reflected back as actuality. since time immemorial, humans have called upon the power of higher beings to help them, whether it be to deliver them from enemies, to bring rain for their crops or to cure their children's illnesse

s at all, but instead light each elemental candle in turn, visualising golden energies pouring from each direction into the circle. uriel uriel, whose name means fire of god, is associated with earthquakes, storms and volcanoes and is the archangel of salvation. he is sometimes linked with the courage of mars. he warned noah of the impending flood and led abraham out of ur. believed to have given alchemy to mankind, he also imparted the wisdom of the kabbalah, the book of sacred writings, to hebrew mystics. he stands as wise protector and keeper of the sacred mysteries, hence representing the direction of magick and initiator of all who seek the mysteries. uriel stands in the north and his colour is the deep blue or purple of midnight. raphael raphael is the healer and travellers' guide an

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ation, because they are not susceptible of analysis, because they have no component parts, because they exist by virtue of their very unreason 'certum est quia ineptum' they cannot be expressed, for they are above knowledge. to some extent we can convey our experience to others familiar with that experience to a less degree by the aesthetic method. and this explains why all the good work on yoga- alchemy, magick and the rest- not doctrinal but symbolic- the word of god to man, is given in poetry and art. in my next lecture i shall endeavour to go a little deeper into the technique of obtaining these results, and also give a more detailed account of the sort of thing that is likely to occur in the course of the preliminary practices. love is the law, love under will *tannhauser, written in

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

pparently identical with the solar plexus, is the central point of the nervous system of the human body, dividing the sacred from the profane, or the lower from the higher. in western mysticism, once more we learn that the middle grade initiation is called hodos camelioniis, the path of the chameleon. there is here evidently an illusion to this same mystery. we also learn that the middle stage in alchemy is when the liquor becomes opalescent. finally, we note among the visions of the saints one called the universal peacock, in which the totality is perceived thus royally appareled. would it were possible to assemble in this place the cohorts of quotation; for indeed they are beautiful with banners, flashing their myriad rays from cothurn and habergeon, gay and gallant in the light of that

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ther the grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essent

r flocks had been slain as the victims of some strange epidemic. i wandered as a beggar, being fed from town to town as the local people saw fit, often being stoned instead and threatened with imprisonment. on occasion, i was able to convince some learned man that i was a sincere scholar, and was thereby permitted to read the ancient records in which the details of necromancy. sorcery, magick and alchemy are given. i learned of the spells that cause men illness, the plague, blindness, insanity, and even death. i learned of the various classes of demons and evil gods that exist, and of the old legends concerning the ancient ones. i was thus able to arm myself against also the she-devil lammashta, who is called the sword that splits the skull, the sight of whom causeth horror and dismay, and

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

the nature and nurture of the magical link. xvi (1) of the oath. xv of the invocation. xvi (2) of the charge to the spirit: with some account of the constrains and curses occasionally necessary. xvii of the license to depart. xviii of clairvoyance: and of the body of light, its powers and its development. also concerning divinations. xix of dramatic rituals. xx of the eucharist: and of the art of alchemy. xxi of black magick: of the main types of the operations of magick art: and of the powers of the sphinx. xxvii chapter 0 the magical theory of the universe there are three main theories of the universe; dualism, monism and nihilism. it is impossible to enter into a discussion of their relative merits in a popular manual of this sort. they may be studied in erdmann's "history of philosophy

nert and impotent with balanced motion in a given direction. numerous example of this formula are given 39 in equinox i, nos. ii and iii. it is the formula of the neophyte ceremony of g. d. it should be employed in the consecration of the actual weapons used by the magician, and may also be used as the first formula of initiation. in the book called z 2<divination and alchemy are the most grotesque rubbish in the latter case, and in the former obscure and unpractical (equinox i, iii) are given full details of this formula, which cannot be too carefully studied and practised. it is unfortunately, the most complex of all of them. but this is the fault of the first matter of the work, which is so muddled that many operations are required to unify it- 40 chapter vi

by baptizing the pullet a carp. for as the sacrament- by its intention, despite its defects of form- could not fail of efficacy, the pullet must have become a christian, and therefore a human being. carp was therefore only its baptized name- cf. polycarp- and dom gorenflot ate human flesh in lent, so that, for all he became a bishop, he is damned- 178 chapter xx of the eucharist and of the art of alchemy i one of the simplest and most complete of magick ceremonies is the eucharist. it consists in taking common things, transmuting them into things divine, and consuming them. so far, it is a type of every magick ceremony, for the reabsorption of the force is a kind of consumption; but it has a more restricted application, as follows. take a substance< symb

peak, for that it is infinitely beyond speech or thought or 182 ecstasy or silence. samadhi and nibbana are but its shadows cast upon the universe. ii if the master therion effects by this book nothing else but to demonstrate the continuity of nature and the uniformity of law, he will feel that his work has not been wasted. in his original design of part iii he did not contemplate any allusion to alchemy. it has somehow been taken for granted that this subject is entirely foreign to regular magick, both in scope and method. it will be the main object of the following description to establish it as essentially a branch of the subject, and to show that it may be considered simply as a particular case of the general proposition- differing from evocatory and talismanic magick only in the value

ay be considered simply as a particular case of the general proposition- differing from evocatory and talismanic magick only in the values which are represented by the unknown quantities in the pantomorphous equations. there is no need to make any systematized attempt to decipher the jargon of hermetic treatises. we need not enter upon an historical discussion. let it suffice to say that the word alchemy is an arabic term consisting of the article "al" and the adjective "khemi" which means "that which pertains to egypt<egyptian matter. the assumption is that the mohammedan grammarians held traditionally that the art was derived from that wisdom of the egyptians w

gation of life as the first consideration, although his greatest achievements seem to modern thinkers to have been rather his discoveries of opium, zinc, and hydrogen; so that we tend to think of him as a chemist no less than we do of van helmont, whose conception of gas ranks him as one of those rare geniuses who have increased human knowledge by a fundamentally important idea. the literature of alchemy is immense. practically all of it is wholly or partially unintelligible. its treatises, from the "asch metzareph" of the hebrews to the "chariot of antimony" are deliberately couched in hieratic riddles. ecclesiastical persecution, and the profanation of the secrets of power, were equally dreaded. worse still, from our point of view, this motive induced writers to insert intentionally misl

ALEISTER CROWLEY MAGICK WITHOUT TEARS

s of these three schools. we must, however, enter a caveat against too literal an interpretation, even of the parable. it may be suspected, for reasons which should be apparent after further investigation of the doctrines of the three schools, that this parable was invented by an intelligence of the black school, who was aware of his iniquity, and thought to transform it into righteousness by the alchemy of making a boast of it. the intelligent reader will note the insidious attempt to identify the doctrine of the black school with the kind of black magic sic that is commonly called diabolism. in other words, this parable is itself an example of an exceedingly subtle black magical operation, and the contemplation of such devices carried far enough beings us to an understanding of the astou

s load me with disease. poor pleasures, bitter bargains, these? i shall despise diogenes. follow your fancy far enough! at last you surely come to god. there is thus in this school no attempt to deny that nature is, as zoroaster said "a fatal and evil force; but nature is, so to speak "the first matter of the work, which is to be transmuted into gold. the joy is a function of our own part in this alchemy. for this reason magic without tears get any book for free on: www.abika.com 97 we find the boldest and most skillful adepts deliberately seeking out the most repugnant elements of nature that their triumph may be the greater. the formula is evidently one of dauntless courage. it expresses the idea of vitality and manhood in its most dynamic sense. the only religion which corresponds to th

able number of documents have been published by them, though not in their name, it is on account of the impending crisis to civilization, of which mention will later be made. there is no good purpose, even were there license, to discuss the nature of the basis of scientific attainment which is the core of the doctrines of the society. it is only necessary to point out that its correspondence with alchemy is the one genuine fact on the subject which has been allowed to transpire; for the rosicrucian, as indicated by his central symbol, the barren cross on which he has made a rose to flower, occupies himself primarily with spiritual and physiological alchemy. taking for "the first matter of the work" a neutral or inert substance (it is constantly described as the commonest and least valued t

t any book for free on: www.abika.com 105 the yellow school by giving a more positive value to their theory; while leaving the postulates of the black school intact, it will transcend them and raise their theory and practice almost to the level of the yellow. as to the white school, it will remove from them all taint of poison of the black, and restore vigour to their central formula of spiritual alchemy by giving each man an independent ideal. it will put an end to the moral castration involved in the assumption that each man, whatever his nature, should deny himself to follow out a fantastic and impracticable ideal of goodness. incidentally, this formula will save physical science itself by making negligible the despair of futility, the vital scepticism which has emasculated it in the pa

ALEISTER CROWLEY THE LOST CONTINENT

e of fortune, this quickness, for on the fourth day the zro began to disintegrate. the magicians then began to seek a means of making this state permanent. but in this they failed* so that knives had always to be replaced twice weekly; but in the course of their failures they discovered the infinitely more valuable eighth and ninth stages of zro. tradition has preserved a hint of their efforts in alchemy with its problems of the fixation of the universal mercury, the secret of perpetual motion, and 'potable gold--the universal medicine. it has been theoretically determined towards the end of the tenth state, that zro should be a solid, but whether this was confirmed is beyond my knowledge. to return to the main magical theory, the quintessence, said they, or universal substance (which some

f the sun, with its fountains of hydrogen flaming an hundred thousand miles into the aether. and surely so wild an ambition as that of atlas would not have been held by beings so wise and powerful for so many centuries had they not either a sure memory of coming from mars, or some earnest of their eventual departure to venus. man does not persist in the chimerical for more than a few generations. alchemy achieved results so startling and so beneficial to humanity at large--one need only mention the discovery of zinc, antimony, hydrogen, opium, gas itself--that the original ideals were changed for others more limited and more practical--or at least more immediately realizable. nor is this view unsupported by testimony of a sort "great and glorious, rays of our father the sun, says one of th

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

h pollution was actually excused as being in the nature of involuntary offence, just as if one were to assert that a sleep-walker who has fallen over a precipice were any less dead than empedocles or sappho. the doctrine of thelema resolves the whole question in conformity with the facts observed by science and the proprieties prescribed by magick. it must be obvious to the most embryonic tyro in alchemy that if there be any material substance soever endowed with magical properties, one must class, primus inter pares, that vehicle of essential humanity which is the first matter of that great work wherein our race shares the divine prerogative of creating man in its own image, male and female. it is evidently of minor importance whether the will to create be consciously formulated. lot in h

ords "death" in verses 68. there is evidently an intention to identify the climax of love with that of life. it is then not unnatural for us to ask: can 'death' have some deeper significance than appears? scorpio, the zodiacal sign of death, is really the sexual or reproductive function of nature. it is the earth-transcending eagle, the self-restoring serpent, and the self-immolating scorpion. in alchemy it is the principle of putrefaction, the "black dragon, whose state of apparent corruption is but a prelude to the rainbow-coloured spring-tide of the man in motley. the nymph of spring, syrinx, the trembling hollow reed which needs but breath to fill the world with music, attracts pan, the goat-god of ecstatic lust, by whose work the glory of summer is established anew. it is obvious that

ALEISTER CROWLEY EQ I 5

but father poulain is a jesuit. at this stage a reviewer wants to get up and stamp such people into pulp. but the hour is not yet, though ferrer's blood adds its cry to that of his fellow-martyrs. rather let us consider the good points in father poulain's poultice. he understand the mysticism of his own system fairly well, and his book forms a most useful document in comparative occultism. a. c. alchemy, ancient and modern. by h. stanley redgrave. a most admirable treatise on the little-understood and misunderstood science of alchemy. more, the only treatise. clarity and good sense mark every line. a book entirely essential to anyone who wishes to study the subject, and to understand (1) how the alchemists conceived of hierarchical monism (2) how they preserved mysticism (3) how they made

ALEISTER CROWLEY EQ I 5

rait by cross. calf, rebacked, fine copy" 1654 "4 4"s" glanvil (joseph. saducismus triumphatus: or full and plain evidence concerning witches and apparitions; with letter of dr. more on the same subject, and an authentick, but wonderful story of certain swedish witches; done into english by ant. horneck. 8vo "curious frontispiece in six "compartments by faithorne. old calf, rebacked" 1681 "1 5"s" alchemy- suchten (alex. van. of the secrets of antimony; also basil valentine's salt of antimony, with its use, translated out of high dutch by daniel cable, a person of great skill in chemistry, 1671- treatise concerning the fiez water of the philosophers, written in he german tongue, and now published in english by j. f. houpreght, a student of the wonderful secrets of hermes "n.d- marrow of alc

fire- monuments raised to fire-worship in all countries- druidical stones and their worship- the round towers of ireland- cabalistic interpretations by the gnostics- mystic christian figures and talismans- the rosy cross in indian, egyptian, greek, roman, and mediaeval monuments- the great pyramid- myths of the scorpion, or the snake in its many disguises- rosicrucians celestial and terrestrial- alchemy- rosicrucians in strange symbols- robert flood- indian mystic adoration of forms, etc, etc. mysteries of magic: a digest of the writings of eliphas l vi, with biographical and critical essay by arthur e. waite "second edition, revised "and enlarged" 8vo "coth" 1897 (pub. 10"s" 6"d) 6"s" this work fulfils a purpose quite distinct from that of "transcendental "magic "inasmuch as it is not si

tarot cartomancy- crystal gazing- clairvoyance- geomancy- psychometry- dowsing- dreams- sortileges- alchemy_ the need for a concise and practical exposition of the main tenets of occultism has long been felt. in this manual of occultism the author has dealt in a lucid manner with both the occult sciences and the occult arts, and has added some supplementary matter on the subjects of hypnotism and alchemy. the book is written from the point of view of a practical student, and contains many experimental results, which form valuable keys to the study and practice of the subjects dealt with. the text is, moreover, illustrated with numerous explanatory diagrams and symbols, and the whole work forms a more complete compendium of occultism than any hitherto offered to the public, while it is supp

ALEISTER CROWLEY EQUINOX EQ I 2 2

ines, and declares all outside the rational muckheap of a "pediculus" to be both ridiculous and impossible. the alchemist well knew the difference between the kitchen stove and the heraclitean furnace; and between the water in his hip-bath and "the water which wetteth not the hands" true, much "twaddle" was written concerning balsams, and elixirs, and bloods, which, however, to the merest tyro in alchemy can be sorted from the earnest works as easily as a "bart's" student can sort hair-restoring pamphlets and blackhead eradicators from lectures and essays by lister and m ller. thus frenziedly, at the age of twenty-two, p. set out on the quest of the philosopher's stone. visita interiora terrae rectificando invenies occultam lapidem veram medicinam; this is indeed the true medicine of souls

ALEISTER CROWLEY EQUINOX EQ I 2

yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the "red" powder cast upon the water of the metals produceth the golden sol. but it is important not to confuse. the christians have terribly muddled their trinity by making the son the second instead of the third principle; whilst with them the holy spirit at one time symbolizes the mother and at another the son. thus at the annunciation

and see herself hanging like a star from the black vault of night. besides her in the temple was but one strange image. carved of that polished black granite of egypt, which seems, as it were, the very bodily form of the night of time, there squatted a god upon his pedestal; an inscrutable god, smiling, ever smiling with a smile that spoke unfathomable lust and cruelty resolved- by what theurgic alchemy- into a pure and passionless bliss. it was a thing eternal as the stars- nay, before it the very stars might bow as in the reverence of youth to age! yet in it stood a strength and beauty as of golden youth. its skin was polished and shining, not as if reflecting the guarded light of the electric globes, but as if the very soul of light- a light too essential to be recognized as light by m

ALEISTER CROWLEY EQUINOX EQ I 3 2

rtainly than years of study and reading, that there was but one goal to the infinite number of paths seen by the beginner, and that the ultimate result of the hb:shin of hb:shin operation, the highest of the ceremonial operations of the golden dawn, was similar to that of "rising on the planes" having made this important discovery he abandoned his intended experiments in ceremonial divination and alchemy, and towards the close of 1899 retired to the lonely house that he had bought for the purpose of carrying out the sacred operation of abramelin the mage. 206 the adept during the whole of the autumn of 1899 we find p. busily engaged in making all necessary preparations for the great operation. outside these preparations little else was accomplished; and, except for a fragment of a ms. on t

ALEISTER CROWLEY EQUINOX EQ I 3

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

earliest byzantine, syrian and arabian writers. this famous work is accorded the highest place among the works of alchemical philosophy which are available for the students in the english language. the new pearl of great price. the treatise of bonus concerning the treasure of the philosopher's stone. translated from the latin. edited by a. e. waite. crown 8vo, 4s. 6d. net. one of the classics of alchemy, with a very curious account, accompanied by emblematical figures showing the generation and birth of metals, the death of those that are base and their resurrection in the prefect forms of gold and silver. a golden and blessed casket of nature's marvels. by benedictus figulus. with a life of the author. edited by a. e. waite. crown 8vo, 4s. 6d. net. a collection of short treatises by vari

new edition, largely revised. demy 8vo, cloth gilt, 96 pp, 2s. 6d. net. by "sepharial" a manual of cartomancy, fortune-telling and occult divination, including the oracle of human destiny, cagliostro's mystic alphabet of the magi &c &c. fourth edition, greatly enlarged and revised, by grand orient. crown 8vo, cloth gilt, 252 pp, 2s. 6d. net. collectanea chemica. being certain select treatises on alchemy and hermetic medicine. by eirenaeus philalethes &c. crown 8vo, 7s. 6d. net. contents_ the secret of the immortal liquor called alkahest_ aurum potabile_ the admirable efficacy of the true oil of sulphur fire_ the stone of the philosophers_ the bosom book of sir george ripley_ the preparation of the sophic mercury. the hermetic museum, restored and enlarged: most faithfully instructing all

ALEISTER CROWLEY EQUINOX EQ I 4 3

ucians criticized- the hermetic philosophers- fire- theosophy of the persians- drudical stones- the round towers of ireland- mystic christian figures and talismans- the rosy cross in indian, egyptian, greek, roman, and mediaeval monuments- the great pyramid- connexion between the templars and gnosticism- astro-theosophical system of the rosicrucians- robt. fludd- the holy greale- the round table- alchemy- the outline of the kabbalah, etc, etc. the kabbalah unveiled, containing the following books of the zohar (1) the book of concealed mystery (2) the greater holy assembly (3) the lesser holy assembly, translated into english from the latin version of knorr von rosenroth, and collated with the original chaldee and hebrew text, by s. l. macgregor mathers. new and cheaper edition. demy 8vo. 7

ALEISTER CROWLEY EQUINOX EQ I 4

sometimes twelve, its adept is rudrakhya and its goddess lakini. it is the "solar-plexus" or "city of gems" and is so called because it is very brilliant. this chakkra is the seat of the agni tatwa. also in the abdomen burns the "fire of digestion of food" 82 the following mystical physiology is but a symbolic method of expressing what is night inexpressible, and in phraseology is akin to western alchemy, the physiological terms taking the place of the chemical ones. 83 "shiva sanhita" chap. v. 84 "ibid, chap. v,107, 108, 109. this is probably wrong, as the sun is usually placed in the manip ra chakkra. in the body of a man the pingala is the solar current, the ida the lunar. in a woman these are reversed. 85 "ibide, chap. v, 75. 86 "shiva sanhita" chap. v, 76, 77. compare this chakkra to

ALEISTER CROWLEY EQUINOX EQ I 6 2

degrees, in respect of their term of research, expressed by the way of symbolism, 2 vols. large 8vo "with" 26 "full-page portraits, and other illustrations, cloth extra t.e.g" 42"s" book i. fundamental relations of the craft and the high grades. ii. development of the high grades in respect of the ancient alliance. iii. of the new alliance in freemasonry. iv. the masonic orders of chivalry. v. of alchemy in masonry. vi. of magical and kabalistical degrees. vii. of the mysteries on their mystical side, and of this subject in its relation to masonry. the kabbalah unveiled, containing the following books of the zohar (1) the book of concealed mystery (2) the greater holy assembly (3) the lesser holy assembly; translated into english from the latin version of knorr von rosenroth, and collated

fire; monuments raised to fire- worship in all countries; druidical stones and their worship; the round towers of ireland; cabalistic interpretations by the gnostics; mystic christian figures and talismans; the rosy cross in indian, egyptian, greek, roman and mediaeval monuments; the great pyramid; myths of the scorpion, or the snake in its many disguises; rosicrucians celestial and terrestrial; alchemy; rosicrucians in strange symbols; robert flood; indian mystic adoration of form; etc, etc. real history of the rosicrucians, founded on their own manifestoes, and on facts and documents collected from the writings of initiated brethren, by arthur e. waite "illustrated" 8vo "cloth, uncut" 1887 (pub. 7"s" 6"d) 5"s" written from the historical standpoint, giving the chief documents "in extens

ALEISTER CROWLEY EQUINOX EQ I 6

. with numerous diagrams and illustrations. 368 pp, handsomely bound in cloth gilt. gilt tops. crown 8vo. 6"s" net. contents: part i. the occult sciences, comprising: astrology- palmistry- thaumaturgy- kabalism- numerology- talismans- hypnotism. part ii. the occult arts, comprising: divination- the tarot cartomancy- crystal gazing- clairvoyance- geomancy- psychometry- dowsing- dreams- sortileges- alchemy. the need for a concise and practical exposition of the main tenets of occultism has long been felt. in this manual of occultism the author has dealt in a lucid manner with both the occult sciences and the occult arts, and has added some supplementary matter on the subjects of hypnotism and alchemy. the book is written from the point of view of a practical student, and contains many experi

ls and veils of the absolute truth. so also are the philosophies. to the adept, seeing all these things from above, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many change and pass; the one remains. even as wood and coal and iron burn up together in one great flame, if only that furnace be of transcendent heat; so in the alembic of this spiritual alchemy, if only the zelator blow sufficiently upon his furnace all the systems of earth are consumed in the one knowledge. 21. nevertheless, as a fire cannot be started with iron alone, in the beginning one system may be suited for one seeker, another for another. 22. we therefore who are without the chains of ignorance, look closely into the heart of the seeker and lead him by the path which is

ulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god's grace here is salt fixed beneath the violet vault. now by god's love purge it through with our right hermetic dew. now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! 14 to the one who sent the seven glory in the highest heaven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus. 15 liber tzaddi vel hamvs hermeticvs svb figvra xc 17 a. a. publication in class a. imprimatur: n. fra a. a. liber tzaddi v

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

mental plane, controlling from thence all the lower vehicles and seeing clearly all that can be seen in the three worlds, in the past and in the future. rule 13. four things the disciple must learn and comprehend before he can be shewn that inmost mystery: first, the laws of that which radiates; the five meanings of magnetisation make the second; the third is transmutation, or the secret lost of alchemy; and lastly the first letter of the word which has been imparted, or the hidden name egoic. this rule cannot be enlarged upon. it concerns mysteries and subjects too immense to be fully handled here. it is included in these rules so that it may form a subject for meditation, for study, and for group discussion. the final rule is very brief and consists of five words. rule 14. listen, touch

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

rk of transmutation, or the true cycle of 777 commences on the probationary path, and is definitely the activity of a heavenly man being realised and responded to by the cells in his body. only when his body has reached a certain vibratory movement can he truly influence the individual cells. this work of transmuting cell activity was begun on this planet during the last root-race, and the divine alchemy proceeds. the progress made is as yet but small, but each transmuted conscious cell increases the speed and the accuracy of the work. time alone is needed for the completion of the work. in connection with this matter of transmutation comes the legend of the philosopher's stone, which is literally the application of the rod of initiation, in one sense. division a- manas or mind and its nat

ted into wisdom after its fivefold manifestation, and eventually is resolved into pure will or power. herein lies the clue; all the objective display we see around us in connection with the heavenly men, and with the cells of their bodies, lies hidden in this. herein may be found the mystery of the five kumaras, who are awaiting the final resolution, and herein is secreted the knowledge of divine alchemy, which is based on the five elements, and is concerned with their transformation into a primal element through the medium of an intermediate stage. 1. in the planets. occult students need, in considering these points, to remember very clearly the distinction between transmutation and the final resolution; between the process of transforming the five elements, esoterically understood, and t

rd and sixth rays deal with the burning of the fiery lives. the fourth blends the two fires within the atomic form- 286- a treatise on cosmic fire copyright 1998 lucis trust it will be seen from a close study of these subdivisions, how close is the co-operation between the different groups, and how inter-related are their activities. the work of the hierarchy can be interpreted always in terms of alchemy, and their activities deal with a threefold transmutation. this work is carried on by them consciously, and supervenes upon their own emancipation. a master transmutes in the three worlds and principally concerns himself with the process upon the eighteen subplanes, the great field of human evolution, and with the passage of the life throughout the dense physical body of the logos. the cho

opyright 1998 lucis trust it may seem that i have not communicated much information anent this conscious manipulation of the fires. that lies in the inability of the student to read the esoteric background of the above communicated statements. conscious transmutation is possible only when a man has transmuted the elements in his own vehicles; then only can he be trusted with the secrets of divine alchemy. when through the latent internal fires of the matter of his own sheaths he has transmuted the chemical and mineral atoms of those sheaths, then can he safely through affinity of substance aid the work of mineral transmutation of the first order. only when (through the radiatory fires of the sheaths) he has transmuted the correspondence to the vegetable kingdom within his own organism can

here is a direct channel of contact formed between the ego and the physical brain. b. he must strive to bring about a stabilisation of both the astral body and the mind, and must aim at that emotional equilibrium which is produced by the conscious "balancing of forces- 510- a treatise on cosmic fire copyright 1998 lucis trust he must study the laws of transmutation and be a student of that divine alchemy which will result in a knowledge of how to transmute the lower force into the higher, of how to transfer his consciousness into the higher vehicles, and of how to manipulate energy currents so that his own nature is transformed. he will then become a channel for the light of the ego, and for the illumination of buddhi to pour through for the saving of the race, and the lighting of those wh

nourish, and to tend. therefore, the devas of the waters pour themselves out in service to the vegetable and animal kingdoms, and in the transmutative fires all that holds them on the sixth subplane will eventually be overcome, and through occult "distillation and evaporation" these devas will eventually form part of the gaseous fiery group and become those fires which are the basis of the divine alchemy. speaking generally, it must be remembered that the earth devas of densest matter become, in the course of evolution, the devas of the waters, and find their way eventually on to the astral plane, the cosmic liquid; the devas of the waters of the physical plane find their way, through service, on to the gaseous subplane, and then to the cosmic gaseous, becoming the devas of the mental plan

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

gossip. devitalise it by love, break it in pieces by the power of a counter thought-form of peace and harmony. or again, it may be true, some sad or evil occurrence or deed of some mistaken brother. what then is there to do? truth cannot be devitalised or disintegrated. the law of absorption will aid you here. into your heart you absorb the thought-form you encounter and there transmute it by the alchemy of love. let me be practical and illustrate, for the matter is of importance. some brother comes to you and tells to you a fact about another brother a fact involving what the world would call wrongdoing on that brother's part. you who know so much more than the- 282- a treatise on white magic copyright 1998 lucis trust average man of the street, will realise that that so called wrongdoing

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

es: egoic ray 3rd ray of active intelligence 1 2 3 4 5 6 7. personality. mental body. astral body. physical body this is a valuable point for all who are real students to remember and to grasp. ponder upon it, for it is self-explanatory and an understanding of it will make it possible to solve the problems of: 1. alignment 2. the lines of least resistance. 3. the processes of substitution. 4. the alchemy of transmutation. 5. the fields of a. service b. avocation c. vocation. the lack of balance will also emerge if the chart is studied and man can then arrive at an understanding of what he has to do. a study of the two formulas of the first and second rays will make it clear why in humanity (and in the solar system also) these two major rays are always so closely associated, and why all eso

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

duction of those ancient and gigantic forms, standing silent and still in their pristine magnificence, which today call for the attention of- 64- the destiny of the nations copyright 1998 lucis trust archaeologists and travellers; the forms of lesser magic which they produced were dedicated to the magical protection of the physical form and allied matters. in later days, we have the appearance of alchemy in its many forms plus its search for the philosopher's stone and the teaching as to the three basic mineral elements. they were driven esoterically and from the subjective side of life to search for that which could unify the three lower physical levels and this is in its nature deeply symbolic of racial unfoldment. these levels symbolise the integrated man physical, astral and mental. wh

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

ination and the attainment of the vision; let the mark of the saviour, as the group toils in pisces, be seen above the aura of the group. rule xiii. for applicants: four things the disciple must learn and comprehend before he can be shown the inmost mystery: first, the laws of that which radiates; the five meanings of magnetisation make the second; the third is transmutation or the secret lost of alchemy; and lastly, the first letter of- 15- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the word which has been imparted, or the hidden name egoic. for disciples and initiates: let the group get ready to reveal the hidden mystery. let the group demonstrate the higher meaning of the lessons learnt, and these are four and yet are one. let the gro

is included here so that you can refer to it as you study its higher corresponding rule, as given to initiates and to advanced disciples. rule xiii. for applicants. four things the disciple must learn and comprehend before he can be shewn the inmost mystery: first, the laws of that which radiates; the five meanings of magnetisation make the second; the third is transmutation or the secret lost of alchemy; and lastly, the first letter of the word which has been imparted, or the hidden name egoic. in this earlier rule, the disciple is told that before he can advance to the mysteries which will be revealed to him sequentially as he advances along the path of initiation, there are four things which he must "learn and comprehend" these are: 1. the laws of that which radiates. 1 would call your

tion. 2. he must study the five meanings of magnetisation. this refers to the five modes in which the law of magnetisation works; this is another name for the law of attraction. 3. he must comprehend what transmutation is and in which consists the secret art (now lost- 161- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust along with the lost word) of alchemy. esoterically speaking, transmutation is the mode whereby force is transmuted or changed into energy. this means (where a disciple is concerned) the transmutation or changing or stepping up of personality force into egoic energy. 4. he must know the "hidden name egoic" or the first letter of the imparted word. two things should be noted here. the "word" here does not refer to the sacred wo

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ed. the story is that the templars began in poverty, but baldwin ii, king of jerusalem, gave them a house in the vicinity of the site where solomon's temple was built of old. when it was put in repair by hugh de payens and the rest of the first brethren, their digging operations unearthed an iron casket which contained priceless treasures, and chief among all the true process of the great work in alchemy, the secret of transmuting metals, as communicated to solomon by the master hiram abiff. so and so only was it possible to account for the wealth of adornment which characterised the first temple. the discovery explains also the wealth acquired by the templars, but it led in the end to their destruction. traitors who knew of the secret, though they had not themselves attained it, revealed

es, inspired by the oration of ramsay. it is to be presumed that when this speculation is left to stand at its value, there is no critical mind which will dream of an authentic element in hugh de payen's supposed discovery of the powder of projection at or about the site of the jewish temple. this romantic episode stands last in a series of similar fictions which are to be found in the history of alchemy. when we are led to infer therefore by the records before me that the chapter of clermont reached its end circa 1763, we shall infer that it was in a position no longer to carry on the pretence of possessing and being able to communicate at will the great secret of alchemy. it is evident from the ritual that this was not disclosed to those who, being called in their turn, were admitted to

se who, being called in their turn, were admitted to the highest rank and became knights of god. it was certainly promised, however, at a due season as a reward of merit. from a false pretence of this kind the only way of escape would be found by falling back upon renounced and abjured allegory. now, we have seen that the chapter in its last degree represented the new jerusalem, and therefore its alchemy might well be transferred from a common work in metals to the spiritual side of hermeticism. those who have read robert fludd and jacob bohme will be acquainted with this aspect; but it may not have satisfied the figurative knights of god, who had come so far in their journey from the lodge of entered apprentice to a temple of supposed adeptship. the chapter therefore died- i have met with

of noah and the flood (2) that which lay behind, as already mentioned, the talismanic attraction exercised on masonic minds in the eighteenth century by the name of knights templar, because the church had accused them. they had learned strange things in the east: for some it corresponded to the view of ramsay, for others to occult knowledge on the side of magic, and for the chapter of clermont to alchemy. the collapse of the strict observance was not so much because it could not produce its hypothetical unknown superiors, but because it could not exhibit one shred or vestige of the desired secret knowledge. i have now accounted at length for that which antecedes the present english military and religious order of the temple and holy sepulchre, so far as possible within the limits at my dis

BLAVATSKY H P ANTHROPOGENESIS

man gestation and generation, which it regulates, as it has on the growth of plants and animals. the "wind" or ether, standing in this case for the agent of transmission by which those influences are carried down from the two luminaries and diffused upon earth, is referred to as the "nurse; while "spiritual fire" alone makes of man a divine and perfect entity. now what is that "spiritual fire? in alchemy it is hydrogen, in general; while in esoteric actuality it is the emanation or the ray which proceeds from its noumenon, the "dhyan of the first element" hydrogen is gas only on our terrestrial plane. but even in chemistry hydrogen "would be the only existing form of matter, in our sense of the term* and is very nearly allied to protyle, which is our layam. it is the father and generator

e secondary("creation" so-called, oh lanoo, thou should'st first study its relation to the primary (commentary, book of dzyan, iii. 19) the first race had three elements, but no living fire. why? because "we say four elements, my son, but ought to say three" says hermes trismegistus "in the primary circle (creation) that which is marked[[diagram] reads "root" as in the secondary likewise. thus in alchemy or western hermetism (a variant on eastern esotericism) we find- x[[diagram. x. sulphur. flamma. spiritus hydrargyum. natura. aqua sal. mater. sanguis[[vol. 2, page] 114 the secret doctrine. and these three are all quaternaries completed by their root, fire. the spirit, beyond manifested nature, is the fiery breath in its absolute unity. in the manifested universe, it is the central spirit

xoterically) is the supreme condition of the passive infinite deity, since it contains all the divine energies and is the essence of brahma, who is said (as brahma) to create everything through yoga power. brahma, vishnu and siva are the most powerful energies of god, brahma, the neuter, says a[[footnote(s[[footnote continued from previous page] tion" it is answered "study first the abc of occult alchemy" in their anxiety, however, to identify pymander "the mouth of mystery" with st. john the baptist prophetically, they thus identified also the 7 kabeiri and the assyrian bulls with the cherubs of the jews and the apostles. having, moreover, to draw a line of demarcation between the four and the three- the latter being the fallen angels; and furthermore to avoid connecting these with the "s

nic matters are produced in the laboratory by what we may literally call artificial evolution (appendix to "principles of biology" p. 482, we answer the distinguished english philosopher, that alchemists and great adepts have done as much, and, indeed, far more, before the chemists ever attempted to "build out of dissociated elements complex combinations" the homunculi of paracelsus are a fact in alchemy, and will become one in chemistry very likely, and then mrs. shelley's frankenstein will have to be regarded as a prophecy. but no chemist, or alchemist either, will ever endow such a "frankenstein's monster" with more than animal instinct, unless indeed he does that which the "progenitors" are credited with, namely, if he leaves his own physical body, and incarnates in the "empty form" bu

mayasabha, mentioned in the mahabharata, the gift of mayasur to the pandavas. it is from them that they learnt aeronautics, viwan vidya (the "knowledge of flying in air-vehicles, and, therefore, their great arts of meteorography and meteorology. it is from them, again, that the aryans inherited their most valuable science of the hidden virtues of precious and other stones, of chemistry, or rather alchemy, of mineralogy, geology, physics and astronomy. several times the writer has put to herself the question "is the story of exodus- in its details at least- as narrated in the old testament, original? or is it, like the story of moses himself and many others, simply another version of the legends told of the atlanteans" for who, upon hearing the story told of the latter, will fail to perceiv

irectly with the cross, and the eloquence or the power of speech of mercury, which made the crafty eusebius say "hermes is the emblem of the word which creates and interprets all" for it is the creative word; and he shows porphyry teaching that the speech of hermes (now interpreted "word of god) in pymander) a creative speech (verbum, is the seminal principle scattered throughout the universe* in alchemy "mercury" is the radical moyst, primitive or elementary water, containing the seed of the universe, fecundated by the solar fires. to express this fecundating principle, a phallus was often added to the cross (the male and female, or the vertical and the horizontal united) by the egyptians (vide egyptian museums. the cruciform termini also represented this dual idea, which was found in egy

BLAVATSKY H P COSMOGENESIS

perhaps nitr-ozonic; the latter forces or gases (in occultism, supersensuous, yet atomic substances) being the most effective and active when energising on the plane of more grossly differentiated matter* these are both electro-positive and electro-negative[[footnote(s[[para "beyond" outside* each of these and many more are probably the missing links of chemistry. they are known by other names in alchemy and to the occultists who practise in phenomenal powers. it is by combining and recombining in a certain way (or dissociating) the "elements" by means of astral fire that the greatest phenomena are produced[[vol. 1, page] 83 the web of being. stanza iii- continued. 10. father-mother spin a web whose upper end is fastened to spirit (purusha, the light of the one darkness, and the lower one

since it is they who have invented allegories and religious myths from the beginning. had they been ignorant of the heterogeneity of their elements they would have had no personifications of fire, air, water, earth, and aether; their cosmic gods and goddesses would never have been blessed with such posterity, with so many sons and daughters, elements born from and within each respective element. alchemy and occult phenomena would have been a delusion and a snare, even in theory, had the ancients been ignorant of the potentialities and correlative functions and attributes of every element that enters into the composition of air, water, earth, and even fire- the latter a terra incognita to this day to modern science, which is obliged to call it motion, evolution of light and heat, state of

ately scented flowers. and it is suspected that such blossoms owe their agreeable smell to the poisonous ptomaine; the venomous essence of certain mushrooms (fungi) being nearly identical with the venom of the cobra of india, the most deadly of serpents* thus, having discovered the effects, science has to find their primary causes; and this it can never do without the help of the old sciences, of alchemy, occult botany and physics. we are taught that every physiological change, in addition to pathological phenomena; diseases- nay, life itself- or rather the objective phenomena of life, produced by certain conditions and changes in the tissues of the body which allow and force life to act in that body; that all this is due to those unseen creators and destroyers that are called in such a lo

t which is called by the vedantins, the parabrahmam. therefore, such being the case, all those who sought to give a name to the incognizable principle have simply degraded it. even to speak of cosmic ideation- save in its phenomenal aspect- is like trying to bottle up primordial chaos, or to put a printed label on eternity. what, then, is the "primordial substance" that mysterious object of which alchemy was ever talking, and which became the subject of philosophical speculation in every age? what can it be finally, even in its phenomenal pre-differentiation? even that is all in manifested nature and- nothing to our senses. it is mentioned under various names in every cosmogony, referred to in every philosophy, and shown to be, to this day, the ever grasp-eluding proteus in nature. we touc

space- they believe in smaller "breaths" which, living, intelligent and independent of all but law, blow in every direction during manvantaric periods. these science will reject. but whatever replaces attraction, alias gravitation, the result will be the same. science will be as far from the solution of its difficulties as it is now, unless it comes to some compromise with occultism and even with alchemy- which supposition will be regarded as an impertinence, but remains a fact, nevertheless. as faye says "il manque quelque chose aux geologues pour faire la geologie de la lune, c'est d'etre astronomes. a la verite il manque aussi quelquechose aux astronomes pour aborder avec fruit cette etude, c'est d'etre geologues" but he might have added, with still more pointedness "ce qui manque a tou

ality when directed with occult knowledge. sound may be produced of such a nature that the pyramid of cheops would be raised in the air, or that a dying man, nay, one at his last breath, would be revived and filled with new energy and vigour. for sound generates, or rather attracts together, the elements that produce an ozone, the fabrication of which is beyond chemistry, but within the limits of alchemy. it may even resurrect a man or an animal whose astral "vital body" has not been irreparably separated from the physical body by the severance of the magnetic or odic chord. as one saved thrice from death by that power, the writer ought to be credited with knowing personally something about it. and if all this appears too unscientific to be even noticed, let science explain to what mechani

BLUE EQUINOX

its vision and its philosophy. the golden verses of pythagoras, by fabre d.olivet. an interesting study of the exoteric doctrines of this master. the divine pymander, by hermes trismegistus. invaluable as bearing on the gnostic philosophy. the secret symbols of the rosicrucians, reprint of franz hartmann. an invaluable compendium. scrutinium chymicum by michael maier. one of the best treatises on alchemy. science and the infinite, by sidney klein. one of the best essays written in recent years. two essays on the worship of priapus, by richard payne knight. invaluable to all students. the golden bough, by j.g. frazer. the textbook of folk lore. invaluable to all students. the age of reason, by thomas paine. excellent, though elementary, as a corrective to superstition. rivers of life, by ge

is sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber dcccxiii. vel ararita sub figur dlxx. this book is an account of the hexagram and the method of reducing it to the unity, and beyond. the equinox 36 liber lv. the chymical jousting of brother perardua. an account of the magical and mystic path in the language of alchemy. liber lix. across the gulf. a fantastic account of a previous incarnation. its principal interest is that its story of the overthrowing of isis by osiris may help the reader to understand the meaning of the overthrowing of osiris by horus in the present on. liber cxcvii. the high history of good sir palamedes the saracen knight and of his following of the questing beast. a poetic account

ll things are consumed utterly. with these considerations, and a full understanding of the mysteries of the number 666 and 418, you will be armed mightily in this way of far flight. but you should also consider all numbers in their scales. for there is no means of resolution better than this of pure mathematics, since already therein are gross ideas made fine, and all is ordered and ready for the alchemy of the great work. i have already written to you of how, in the will of love, light ariseth as the secret part of life. and in the first, the little, loves, the attained life is still personal: later, it becometh impersonal and universal. now then is will arrived, may i say so, at its magnetic pole, whence the lines of force point alike every way and no way: and love also is no more a work

padmen hum. 4. who shall approach them? who shall first enter them? who shall first hear the doctrine of two paths in one, the truth unveiled about the secret heart? the law which, shunning learning, teaches wisdom, reveals a tale of woe. this expression .two paths in one. is intended to convey a hint that this fragment has a much deeper meaning than is apparent. the key should again be sought in alchemy. the two paths 37 5. alas, alas, that all men should possess alaya, be one with the great soul, and that possessing it, alaya should so little avail them! 6. behold how like the moon, reflected in the tranquil waves, alaya is reflected by the small and by the great, is mirrored in the tiniest atoms, yet fails to reach the heart of all. alas, that so few men should profit by the gift, the p

CASE PAUL F THE BOOK OF TOKENS

tion in order to fill a great spiritual need for the modern world. his unique and effective contribution to the spiritual path of return being completed, he withdrew from his physical vehicle on march 2, 1954. it is our profound privilege and grave responsibility to carry on the great work which dr. case left in our care. correspondence lessons on occult psychology, tarot, holy qabalah, spiritual alchemy, etc, as well as books, pamphlets, qabalistic tree of life diagrams and tarot keys are available to interested aspirants. write to: builders of the adytum 5105 north figueroa street los angeles, california 90042 to you, who are about to be touched by the ineffable via the book of tokens, may light be extended upon you. in l. v. x (light, the grand chapter, builders, of the adytum the book

ephiroth) are ten, corresponding to the numeration of i. the gates of understanding are fifty, corresponding to the numeration of the letter nun, n. 5 the path of the disposing intelligence, attributed to zain, begins in binah, the mother, and ends in tiphareth, the son. 6" great sea" is a name sometimes applied to binah, and binah is also shabbathai, sh b th a i, the sphere of saturn. saturn, in alchemy, is lead. alchemical lead is the secret abode of fire, because binah, although this sephirah is called the root of water, by practical qabalists, nevertheless conceals in her depths the active, fiery power of chokmah, the root of fire, just as the name aima contains the paternal i, and as b i n h is formed from jah, i h, a name of the father, and ben, b n, a name of the son. the "airy spir

f the numbers from 1 to 15, is 120, so that in m k i n "strengthening" or "renewal" of powers, is manifested the plenitude of the numeral value of jah, i h. in this connection, also, note that jah, i h, is directly connected with chaiah, ch i h, the life-force, and with the cosmic cycles of the zodiac, since chokmah is said to be the seat of the life-force and the sphere of the zodiac. qabalistic alchemy assigns the metal gold to tiphareth, beauty, and this same sephirah is the heavenly son, ben, b n. the hebrew for "sublimity" or "glory" is gawawn, g a v n, which adds up to 60, the value of the letter samekh. the same number is represented by the emphatic hinnay, h n h" behold" vision" is makhazeh, m ch z h, which adds up to 60, the number of the letter samekh. this paragraph also contain

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

e turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that human action and events reflect what occurs in the heavens. and so by releasing magical intentions into the cosmos, as i said earlier, they will be reflected back as actuality. since time immemorial, humans have called upon the power of higher beings to help them, whether it be to deliver them from enemies, to bring rain for their crops or to cure their children's illnesse

light each elemental candle in turn, visualising golden energies pouring from each direction into the circle. uriel seite 122 wicca01.txt uriel, whose name means fire of god, is associated with earthquakes, storms and volcanoes and is the archangel of salvation. he is sometimes linked with the courage of mars. he warned noah of the impending flood and led abraham out of ur. believed to have given alchemy to mankind, he also imparted the wisdom of the kabbalah, the book of sacred writings, to hebrew mystics. he stands as wise protector and keeper of the sacred mysteries, hence representing the direction of magick and initiator of all who seek the mysteries. uriel stands in the north and his colour is the deep blue or purple of midnight. raphael raphael is the healer and travellers' guide an

CHAOS MAGICK AND LUCIFERISM

anon 359 has long been an innovator in the austrian magickal scene, and for that matter even beyond it. his work with the publishing house edition ananael and past musical endeavors from zero kama and his art work today proves this. dewitt had a number of very powerful and dangerous rituals, for which i will only describe in parts here to present the luciferian aspects of this foundation of self-alchemy and evolution. dewitt became a neophyte in the iot in 1988, taking the title frater anon 359. he then began translating a number of peter carroll s works in german and pushed forward with his own temple pleasuredome. much of the workings of temple pleasuredome were focused on spare s zos kia cultus and an uncompromising focus of magick which led others to call him a gnostic extremist. many

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

attracted the attention of the lay population. these heterodox interests included supernatural spiritual experiences, many of which white european settlers revived.[17] a great variety of sources supported the development of supernatural traditions among whites in america. among learned elites and intellectuals, complex occult philosophies filtered through a post-renaissance ferment of astrology, alchemy, hermeticism, and other pseudosciences. unlettered commoners, including nominal christians and uncommitted individuals, adopted practices from an older storehouse of folk tradition and oral lore. although soundly condemned by officials of the church establishment, anglo-americans also dabbled in black magic page 29 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.vie

CHRONOLOGIA RORISPERGIUS

er* theosebeia) which consisted of 28 books probably with 24 chapters for each of the 24 of the letters of the greek alphabet including commentary on the letter omega(extant. the holy eucharist or mass, was regarded by c.g. jung as an alchemical work connected with the third century gnostic alchemist zosimos of panopolis, in whom he placed the historical point of the convergence of gnosticism and alchemy. zosimos accepted the hermetic teaching that the origin of the term "chemae" was from the books of the divine art of attaining immortality given to man by the fallen angels. 313: under emperor constantine, the edict of milan makes christianity a legal religion throughout the empire. a few years later, constantine begins building a new imperial capital on the bosphorus, which he modestly na

african descent currently working in milan, accepts baptism into catholic christianity from bishop ambrose of milan. 391 second burning of library at alexandria (by christians. 401 confessions of st. augustine. 404 cod. of the vulgate (latin bible. jerome (345-420) produces a new translation (from both greek and hebrew) of most of the christian scriptures into latin. 410-485 proclus: epistles on alchemy. commentary on euclid's elements. 411: rome is sacked by alaric the the visigoth. 5th century latin text, liber hermetis, translated from the greek, gives special attention to the decans "man is called by the informed, a world, since he is wholly correspondent with the world s nature. indeed at the moment of conception there spurts from the seven planets a whole complex of rays that bear o

ention of chess: count of urgel(spain)leaves his rock crystal chess set to a convent. by 1200, the game has spread over most of europe, reaching iceland, the baltic and bohemia. 1012: ben gabirol brings the works of plato to spain. 1013 1103 jacob ha-kohen's book of illumination aleph and angelic symbolism overlayed on the menorah 1016-1100 naropa 1018-c. 1079 michael psellus: on the hieratic art(alchemy theologised. 1020 d. meshullam ben kalonymos corresponded with the jews of babylon. rhineland mysticism. 1034 d. abu'l-hasan kharraqani. iranian sufi of the uwaysis tradition (whom suhrawardi claimed himself a spiritual heir to "i am amazed at those disciples who declare that they require this or that master. you are perfectly well aware that i have never been taught by any man. god was my

.1230- 1292 guiraut riquier troubadour who survived the albigensian crusade. 1230-1284 alfonso x ruled spain, judeo-christian moslem atmosphere. kabbalah came into contact with christianity. kabbalistic, talmud texts translated into spanish. d. 1230 farid al-din al-'attar. mantiq al-tayr('the speech of the birds) 1230-1306 jacopone da todi franciscan joachite poet and leader 1231 first mention of alchemy in french literature- roman de la rose 1235-1310 arnold of villanova 1235-1310 r. solomon b. abraham adret, spain. teaches llull about kabbalah. 1235 robert grosseteste, bishop of lincoln, discusses transmutation of metals in de artibus liberalibus and de generatione stellarum. 1236-1319 ramon lull 1237 -1285/88 adam de la halle troubadour 1240 abraham abulafia, sicilian kabbalist, founder

the city, walled up the city gates, and left it. r. baruch torgami in barcelona, teacher of abraham abulafia. his circle had access to al-gazali's description of sufism contributing to the crystalization of prophetic kabbalah. wrote maftehot ha-kabbalah("the keys to kabbalah, containing a short commentary on the sefer yezirah. 1272 provincal chapter at narbonne forbade the franciscans to practice alchemy. 1273 dominican order at pest warned friars not to study or teach alchemy. d.1273 jalal al-din al-rumi. 1274 ramon llull's vision on mount randa. d. 1275 peire cardenal troubadour. 1275-1325 menahem ben benjamin recanati italian kabbalist and torah commentator. 1275 nestorian christian monk, rabban sauma travels from beijing to paris. ramon lull ars magna. aurora consurgens possibly writte

trinity. 1294- 1307 temur ljeytu khan d.1297 guido bonatti italian astrologer influenced dante among others. 1300-1362 moses narboni kabbalist epistle on the shi'ur qoma identifies jacob's ladder with the height of the body or totality of created beings. 1300 fra dolcino anticipates the angel of philadelphia's appearance as "holy pope. arnald of villanova writes a number of important treatises on alchemy quaestiones tam esseentiales quam accidentales, epistola supe alchemia ad regem neapolitanum, de secretis naturae, exempla de arte philosophorum; key of solomon. d.1300 'aziz al-din nasafi. kitab al-insan al-kamil. 1300 sister manfreda, a member of the visconti family and follower of a religious sect, founded by guglielma of bohemia and inspired by the profecies of a 13th century italian m

COLLIER IRENE CHINESE MYTHOLOGY

gradually grew into a religion. temples were built, and monks were given the task of overseeing these places of worship. the taoist heaven was soon populated with a ruler, the jade emperor, who was assisted by eighty gods and goddesses. likewise, hell was also ruled by an emperor, yen-lo, with a host of demons to oversee its functions. taoists became fascinated with immortality, spells, elixirs, alchemy, and magical powers such as flying and transformation (from one shape to another).1 fifteen centuries later, a government official named wu ch eng-en wrote a popular novel entitled journey to the west. the following myth retells the first part of that novel. it features the most well-known character in chinese folklore, the monkey king. his exploits demonstrate monkey s taoist training and

han the one before. in his haste, he accidentally tipped over some wine barrels and broke monkey 101 several casks. monkey ran out into the night, fearing that the palace cooks would find him. looking for a place to hide, he stumbled into tushita palace, where the great philosopher lao-tzu lived. since the wise man was not at home, monkey peeked at all the rooms in the philosopher s house. in the alchemy lab, monkey found five gourds full of the elixir of immortality. on the table, almost a hundred pills, rolled out from the cooled elixir, were neatly lined up in rows, ready for the banquet. he scooped up a fistful of pills and gulped them down like toasted soybeans, scattering the rest all over the floor. he dropped to his hands and knees and grabbed the remaining pills, turning over seve

, almost a hundred pills, rolled out from the cooled elixir, were neatly lined up in rows, ready for the banquet. he scooped up a fistful of pills and gulped them down like toasted soybeans, scattering the rest all over the floor. he dropped to his hands and knees and grabbed the remaining pills, turning over several tables in the philosopher s tidy workroom. surveying the mess he had made in the alchemy lab, and remembering similar scenes of wreckage in the peach garden, kitchen, and wine cellar, monkey decided to sneak out of heaven. when he returned to his mountain home, the monkeys welcomed him with date wine, but having been spoiled by the fine wines of heaven, the monkey king spat out their local brew. he boasted that he could bring back heaven s most delicious grape wines. then monk

hinese mythology evolves from many different sources. palmer and xiaomin point out: the story. illustrates more clearly than anything else the dynamic processes involved in chinese mythology. for this is a culture where not only do historical individuals rise to become gods through imperial order, but characters from stories or novels are elevated by popular demand and belief.6 the pilgrimage 119 alchemy the process of mixing chemicals and potions that will transform something common into something special. some of the goals of alchemy included changing base metals into gold, achieving immortality, and curing disease. banquet an elaborate meal that serves many dishes, usually held in honor of a special person or event. buddhism a religion founded on the teachings of siddhartha gautama, als

COSIMANO CHARLES ELEMENTARY PSIONICS

ct it is standing next to the wall near me and no demons have ever come roaring out of it, which is a pity because that would be really cool. but it was very useful for finding out which girls were attracted to me and thus i could save myself a lot of work chasing the ones who found me repulsive, like most of them. when i was sixteen i made rocket fuel. well, i didn't know that. i sort of took up alchemy for the fun of it and got this terrible banging noise which made my chemistry teacher look very serious as he helped clean up the mess. i did not know it, but i had distilled pure ethanol, pure to the point of being somewhat explosive. then when i was 17 i got serious about psychic stuff, stopped being a scientist (i flunked math) and got a little book that described the radionic machines

DAVID ICKE THE BIGGEST SECRET

orbay in 1688, the same place thatthe trojan, brutus, had landed when he came to establish london as his new troyabout 1,103 bc. still today there is a statue of william of orange in the fishing port ofbrixham to commemorate his arrival near that spot. william was, of course, a student ofthe esoteric arts and his physician, johann schweitzer, also known as helvetius, onceclaimed to have performed alchemy and turn lead into gold.william of orange became william iii of england as husband of queen mary. it waswilliams grotesque treatment of the irish which led to centuries of bitterness in irelandwhich continues to this day. in 1694, william signed the charter for the bank of englandand the black nobility, together with the reptile-aryan aristocracy already well establishedin britain, made th

the later teutonic knights who emergedat the same time as the templars. the visigoths were again the ancestors of thecimmerians and the scythians, the white peoples from the caucasus. it was the visigothswho swept out of central europe to sack rome and bring an end to roman rule.an ancient visigoth chateau, the chateau dhautpoul, still survives at rennes-le-chateau and it has an alchemists tower. alchemy is the transformation of base man/woman into pure spirit, but it has another meaning too, the transformation of basemetals into gold. the theory of this was summed up by the ancient greek initiate,aristotle, who said that the basis of the physical world was what he called prime or firstmatter. this, he said, was a non-physical energy which you could not see or touch. hebelieved that prime

frenchman,rene descartes, born in 1596 and called: the father of modern philosophy .49descartes was educated by the roman catholic branch of the babylonian brotherhood,the jesuits. he called himself a roman catholic all his life and yet his books were placedon the catholic index of forbidden books. his views would later be expounded by isaacnewton. both of them were fascinated by the esoteric and alchemy. here we can see thatthe same force which created the religions of the ancient world, also designed the newscience. who created and sold the idea of a judgmental god and paradise only forbelievers? the very people who knew it wasnt true. who created the materialist andcosmic accident version of science that denies the eternal soul? the very people whoknew it wasnt true. this tradition is c

ueen made himan honorary knight grand cross of the order of the bath, as she did with thatbrotherhood script-reader and rapist of mind controlled slaves, ronald reagan, himself aproduct of mind control. this is the highest award it is possible for her to give tosomeone outside the commonwealth. the order of the bath sounds a silly title unlessyou understand the symbolism. the resurrection bath of alchemy symbolises rebirth andpurification or absolution. baths are given to masonic knights of the bath before theyperform horrendous deeds, hence blood baths 36 george bush and the queen get on sowell because they are both of european royal and aristocratic-reptilian blood. they areboth shape-shifters. george and his wife, barbara pierce bush (of merrill, lynch,fenner, and smith, are descended f

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ancient philosophy, p. 433] there are many men within freemasonry who are well-meaning and they make up the visible or "good works" organization of freemasonry. they also have no knowledge of the invisible organization within freemasonry. albert pike said something very interesting concerning the brethren in the visible society "masonry, like all the religions, all the mysteries, hermeticism, and alchemy, conceals its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be mislead; to conceal the truth, which it calls light, and draw them away from it [morals and dogma, p. 104-5, 3rd degree] albert pike specifically says in the above quote that masonry is a religion after the order

he elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be mislead; to conceal the truth, which it calls light, and draw them away from it [morals and dogma, p. 104-5, 3rd degree] albert pike specifically says in the above quote that masonry is a religion after the order of the satanic mysteries, the equally satanic hermetic philosophy, and alchemy. freemasonry like the public education system was designed to conceal certain secrets from the brethren in the visible organization. the elite masons are the ones who know the truth. this again is consistent with a secret society because there is a hidden agenda. of course it also explains why politicians have their own agendas, they are controlled by the elite mason. the brethren in the v

DEITUS

gods and demons are real beings who have revealed their existence in the past and that the knowledge of these beings together with the knowledge of the astral planes on which they dwell has been passed down in religion and mythology. it is more likely, however, that these beings take on an apparent existence because people believe in them. the psychologist carl jung, fascinated with metaphysics, alchemy, and dream interpretation, considered that gods and demons existed as symbolic forms in the subconscious mind. further, he suggested that there was a collective subconscious shared by all humanity and that symbols in dreams had universal meanings. with this in mind, the spheres described in the map of the spheres may be seen as planes of consciousness on each of which the symbols share a c

DEMONIC BIBLE

subject to its laws and conditions. the devil was not originally a "rebel" against the order of creation but, the beginning and the end, the source of all creation "the dragon sleeps" we are told in the texts of old "but shall awaken" in the alchemical treatise, the kybalion, it is said that "the all is mind" and "the universe is mental" the modern physicist, in accordance with this principle of alchemy that matter and energy are mental phenomena and that "everything vibrates, has stated that the electrons and protons within the atom are composed of waves with various charges and rates of vibration. the universe is not, but is becoming! god is not, but is becoming! when lucifer has risen, when man has become god, then it shall be known that the aeon of lucifer has begun. concerning christ

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

eing warm and moist. the element of the direction of the east. the primary color is yellow. aiwass (aiwaz: the name of aleister crowley's (q.v) holy guardian angel (q.v. crowley spent many years trying to determine if aiwass was merely his higher self or was, in fact, a non-physical being. akasha: see azoth. also, the records of all that has occurred, is occurring, and will occur in the universe. alchemy: the art of transforming by magick (q.v) and/or physical practices that which is base into that which is precious. such as the goal of turning a base metal like lead, into gold. this can be seen as a literal idea or as an allegory. spiritually, alchemy is the central rite of the great work (q.v, the purification and exaltation of the human soul. a goal of renaissance alchemy was finding a

agick (q.v) and/or physical practices that which is base into that which is precious. such as the goal of turning a base metal like lead, into gold. this can be seen as a literal idea or as an allegory. spiritually, alchemy is the central rite of the great work (q.v, the purification and exaltation of the human soul. a goal of renaissance alchemy was finding a chemical solution for eternal youth. alchemy (inner: a method of controlling the psychic (q.v) energies of the body as they are raised during sexual excitation for the purposes of working magick (q.v) and achieving enlightenment. alchemy (outer: making use of the magically charged sexual fluids for magickal purposes. alexandrian (wicca: a system of wicca (q.v) devised by alex sanders (q.v) combining the wiccan system of gerald gardne

of conciousness: a state in which a person is to some extent withdrawn from normal awareness of the material world. some altered states are so slight as to be accepted without notice, others are easily recognized as one degree or another of trance (q.v. amen: a hebrew notarikon (q.v) or acronym for the hebrew phrase "el melech neh-ehmahn" which means in english "god is a faithful king" amrita: in alchemy (q.v) and sex magick (q.v) it is the magically transmuted first matter (q.v. amulet: a type of charm (q.v) which is similar to a talisman (q.v, but is designed to keep forces and entities, etc (like bad luck, illness, etc) away from the wearer. angel: from the greek, meaning "messenger" an entity in the hierarchy of heaven. each has no free will, and has one purpose. they are the intermedi

nclude: headache, dizziness, grogginess, muscle soreness, etc. reprojecting and returning at a normal place will quickly overcome this problem. astrology: 1) the science and art of reading the future and hidden events from the relative positions of the stars and planets at a given time and from a given place upon the earth. 2) the provable science of interpreting what astronomers see. athanor: in alchemy (q.v, a special type of oven. in sex magick (q.v) the penis. attack, psychic: an attack on a person using magickal or psychic methods. in reality they are very rare, almost non-existent. when they do occur they are usually caused by a current of anger or rage (or other strong emotion) and hit you at your "weakest link" atziloot: pronounced "ahts-ih-loot" it is the uppermost of the four kab

der of the golden dawn [g.d, he developed his own system of magick based upon ordo templi orientis [o.t.o] sex magickal secrets, g.d. techniques, his own channeled writings, and his own practical experiences. the order he founded was the argentium astrum [a.a. he is famous for his many writings, including the encyclopedia called the equinox, and magick: parts 1-4. cup: see chalice. curcurbite: in alchemy (q.v, a type of container. in sex magick (q.v) the vagina- d- daemon: in greek myth, an intermediate spirit between men and the gods. daemons such as the one that guided socrates act as counselors and guardians to human beings. dadouchos: from the greek meaning "a torch bearer" originally, a hereditary officer at the mysteries of the eleusian demeter, whose torch symbolized her search for

dy of a pet animal such as a cat. fate: the end result of the actions of life, either good or bad. the completed karma (q.v. few, ogham: one of the characters of the celtic tree alphabet called ogham. fire: one of the five magickal elements (q.v. it has the qualities of being warm and dry. it is the element of the south. first matter: a mixture of the serpent (q.v) and the menstruum (q.v. used in alchemy (q.v) and sex magick (q.v. fortune, dion (nee violet mary firth: a past member of the hermetic order of the golden dawn (q.v) who was a lay psychologist as well as a natural psychic (q.v) and ceremonial magician. dion fortune founded her own order based upon that order's teachings and gnostical christian mysticism known as the society of the inner light. she wrote works including sane occu

DION FORTUNE MYSTICAL QABALA

l energy that cause the divine inebriation of ecstasy; it is gold, as the basis of money, which is the objective representative of externalised life-force; for verily, money is life and life is money, for without money we can have no fullness of life. life-force, manifesting on the physical plane as energy and on the mental plane as intelligence and knowledge, can be transmuted by the appropriate alchemy into money, which is a token of the capacity or energy of someone. money is the symbol of human energy, by means of which we can store up our output of work hour by hour, receiving it back as wages at the end of the week, and spending it on necessities or saving it for future use as we think fit. the gold which backs the notes is a symbol of human energy, and is only earned by an expenditu

to conclude that if the spiritual is the highest good, the natural must necessarily be the lowest evil; we do not realise that matter is crystallised spirit, and spirit is volatilised matter, and that there is no difference of substance between them, any more than there is between water and ice, but both are different states of the one thing, as the alchemists call it; this is the great secret of alchemy which forms the philosophic basis of the secret doctrine of transmutation. mystical qabala page 157 26. but the transmutation of metals is of little save academic importance compared to the transmutation of energy within the soul. it is this that the initiates deal with by means of the technique of the tree of life; and as consciousness transmutes up and down the central pillar of mildness

iously shadowed forth, that the goddess of love and the fertility goddess are not one and the same thing. 35. the symbols assigned to netzach are the lamp, the girdle, and the rose. the girdle and rose are self-explanatory, for they are traditionally associated with venus. the lamp, however, requires more explanation, for the classical associations afford us no clue on this point. we must turn to alchemy. 36. the four elements are associated with the four lower sephiroth, and of these the element of fire is associated with netzach. the lamp is the magical weapon used in operations of the element of fire. hence the association with netzach. the element of fire is associated with the fiery energy at the heart of nature, and connects up with the mars aspect of the venus sephirah. 37. we see

DONALDTYSON MIRACLES

nce of god, since they hold the opinion that magic is a deception and incapable of true transformation. indeed, many alchemists, being good christians themselves, maintain that no transformation is possible without the help of god. they inflame themselves with prayer and practice austerities in pursuit of their art. yet christian theologians cannot accept alchemical change as a holy miracle since alchemy is by them classed as a form of magic, and all magic is condemned as evil by the church. they must reject the possibility of true alchemical transformation. my own view is that miracles, true miracles, do involve a transcendental spiritual power and draw upon the divine source that underlies the material universe. however, i see no reason why an alchemist or a magician may not access this

DONALDTYSON SIGIL

or characters. this is understandable, when we consider that in past ages, when few common persons could read or write, names were often signed by means of personal marks such as a simple x. the graphic mark and the signature of an illiterate individual were the same (ouroboros, ancient emblem of eternity, from speculum veritatis, 17th century) an emblem is a graphic symbol employed in magic and alchemy to express an abstract idea or principle. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's golden dawn) in the western tra

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

led to arabia, in those days a renowned center of mystic learning, and afterward to palestine and egypt. in egypt he became acquainted with abra-melin, a famous egyptian philosopher, who entrusted certain documents to him and confided to him a number of invaluable secrets. abraham then left egypt for europe, where he settled eventually at wurzburg in germany, became deeply involved in research on alchemy. he married a woman who appears to have been his cousin, and had three daughters and two sons, the elder named joseph and the younger, lamech. he instructed both sons in occult affairs, while on each of his three daughters, he settled a dowry of 100,000 golden florins. this considerable sum, together with other vast wealth, abraham claimed to have earned by traveling as an alchemist. he wa

t center, 8798 complex dr, san diego, ca 92123. its webpage can be found at http//www.newthought.org. sources: affiliated new thought network. http/ www.newthought.org. may 16, 2000. emerson institute. http//emersoninstitute.edu. may 16, 2000. africa (note: the north of africa, including the sahara and the sudan, has been islamic territory for many centuries. for a discussion of islamic magic and alchemy, see the entry arabs. instances of arabic sorcery are also discussed in the semites entry) beliefs and practices thought of as occult in western society were integral to the traditional tribal religions in the southern two-thirds of africa, especially those concerning sympathetic magic, the cult of the dead, and witchcraft. during the history of this region, the basically pantheistic and p

onal religion. london: sheldon press, 1974. reprint, new york: harper, 1977. wellard, james. lost worlds of africa. new york: e. p. dutton, 1967. african architects, order of eighteenth-century masonic order founded in prussia in 1767 by brother von kopper and c. f. koffen, under the auspices of frederick ii. the order was concerned largely with historical research into freemasonry, christianity, alchemy, and chivalry and attracted many distinguished european literary figures of the period. a vast building was erected as grand chapter, containing an extensive library, museum of natural history, and a chemical laboratory. the architects published many works of freemasonry and awarded an annual gold medal to the author of the best historical memoir on the subject. branches of the order were

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

though written some twenty years earlier; and a satirical attack on the scientific pretensions of his day, de incertitudine et vanitate scientiarum et artium atque excellentia verbi dei declamatio, also published at antwerp in 1531. his other works included a treatise de nobilitate et praecellentia feminu sexus, dedicated to margaret of burgundy out of gratitude for her patronage. his interest in alchemy and magic dated from an early period of his life and gave rise to many tales of his occult powers. it was said that he was always accompanied by a familiar in the shape of a large black dog. there is a tradition that on his death he renounced his magical works and addressed his familiar thus: begone, wretched animal, the entire cause of my destruction! the animal fled from the room and plu

ce of life to leave the body, they thought the young man had died a natural death. however, an examination clearly showed that he had been strangled. the true state of affairs leaked out, and agrippa was forced to flee for his life. these fabrications of the popular imagination were probably encouraged rather than suppressed by agrippa, who loved to surround his comparatively harmless pursuits of alchemy and astrology with an air of mystery calculated to inspire awe and terror in the minds of the ignorant. it is known that he had correspondents in all parts of the world, and that from their letters he gleaned the knowledge which he was popularly believed to obtain from his familiars. encyclopedia of occultism& parapsychology. 5th ed. agrippa von nettesheim, henry cornelius 17 sources: agri

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the seventeenth century there were many great alchemists in practice who were also devoted to research on transcendental magic, which they carefully and successfully concealed under the veil of hermetic investigation. these included michael maier, robert fludd, cosmopolite, jean d espagnet, samuel norton (see thomas norton, baron de beausoleil, j. van helmont, and eirenaeus philalethes (see also alchemy. the eighteenth century was rich in occult personalities, for example, the alchemists lascaris martines de pasqually and louis claude de saint-martin, who founded the martinist school, which was continued by papus (gerard encausse. by the end of the eighteenth century, magic practice had reached its lowest ebb as emphasis on the exploration of causative agents centered on the physical worl

ement of two triangles: its points thus constitute the perfect number six. magicians wore it bound on their brows and breasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evil, for with one point in the ascendant it was the sign of ch

the principal figures in the seventeenth-century rosicrucian controversy in germany and the greatest adept of his time. he diligently pursued the study of medicine in his youth, then practiced at rostock with such success that emperor rudolph ii appointed him as his physician. some adepts eventually succeeded in luring him from the practical work he followed into the complex and tortuous paths of alchemy. in order to confer with those who he believed possessed the transcendent mysteries, he traveled all over germany. the biographie universelle states that in pursuit of these ruinous absurdities he sacrificed his health, fortune, and time. on a visit to england he became acquainted with robert fludd, the kentish mystic. in the controversy that convulsed germany on the appearance of his rosi

it of the european literati. the first pamphlet was entitled colloquium rhodostauroticum trium personarium per famem et confessionem quodamodo revelatam de fraternitate rosoe crucis. the second was an echo colloquii by hilarion on behalf of the rosicrucian fraternity. from these pamphlets it appears that maier considered himself a member of the mystical order. he became the most profuse writer on alchemy of his time. most of his works, many of which are adorned with curious plates, are obscure with the exception of his rosicrucian apologies. maimonides, rabbi moses (1135.1204) a great spanish-hebrew philosopher, theologian, and author of the guide for the perplexed. his theories were aristotelian and rational, but there remained in his viewpoint a touch of mysticism. he was born april 6, 1

c.1, england. mathers s most lasting contributions to the magical revival of the twentieth century were his many translations of key magical texts, which he rescued from the obscurity into which they had fallen. sources: colquhoun, ithell. the sword of wisdom: macgregor mathers and the golden dawn. new york: g. p. putnam s sons, 1975. mathers, s. l. macgregor. astral projection, ritual magic, and alchemy. rochester, vt: destiny books, 1987. the kabbalah unveiled. 1907. reprint, london: routledge and kegan paul, 1926. the key of solomon the king. 1889. reprinted as: the greater key of solomon. chicago: de laurence, 1914. mathers, s. l. macgregor, trans. the book of the sacred magic of abra-melin the mage. 1898. reprint, chicago: de laurence, 1932. reprint, new york: causeway books, 1974. ma

in his tract gemma gemmarum alchimistarum; oder, erleuterung der parabolischen und philosophischen schrifften fratris basilij, der zwolff schlussel, von dem stein der vharalten weisen, und desselben aufsdrucklichen und warhaften praeparation; sampt etlichen seinen particularen, published in leipzig in 1608. this edition also includes a tract on the philosophers stone by conrad schulern (see also alchemy) mellon, annie fairlamb (mrs. j. b. mellon (ca. 1850.ca. 1938) british materialization medium. her first supernormal experience was at the age of nine, when she saw her brother at sea in danger of drowning. later physical powers manifested in a violent trembling of hand and arm. this was followed, in the family circle, by automatic writing with lightning-like speed, by clairvoyance, and by

ESOTERISM AND THE LEFT HAND PATH

significations appear, and uncovers the connections which makes the invisible visible to expand our mundane seeing; the mundus imaginalis to which the mundane eye of flesh has no access. 4) the experience of transmutation. without the experience of transmutation as an important component esoterism could be mistaken for some form of speculative spirituality. the word transmutation can be found in alchemy and refers to the transcendence or passing over from one level to another, the subjects metamorphosis to higher levels. to these four basic components of esoterism can be added two relative components: 5) there are accordances between the different religions and teachings, and it is possible to find common denominators to unite them. 6) transference. the knowledge can or must be transferre

EVERBURNING LAMPS

ld not light such a chamber. in the hebrew version of genesis, cap. 6, v. 16, the word is tzer, which means "something transparent" and is to be compared with the similar word zer, always translated "splendour" or "light" hence they suggest that this tzer, or zer, was some form of ever burning light, or "the universal spirit fixed in a transparent body" similar to the mysterious urim and thummim. alchemy and its successor, chemistry, are said to have originated in egypt, that land of ancient marvels, and, indeed, these names are intimately related, the ancient name of egypt being chm or land of ham, from which the title chymia, in greek chemi and ges cham is derived. the learned kircher writes in a.d. 1650 that several travellers in egypt found in his time burning lamps in the tombs at mem

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e symbol of the rose as an allusion to contemplative practice.29 sufism has also been enriched by numerous mystical commentaries, such as the niche for lights (mishkat al anwar) by al ghazzali (d.1111, and the recorded teachings of sufi masters such as rumi, ibn arabi, al- suhrawardi, ibn ata allah, al bayazid al bistami, al junaid of bagdad, abdul qadir al jilani, al hallaj and others.30 western alchemy was derived in great measure from the writings of a number of sufis concerning the mystical analogy of the purification and transformation of metals into the stone of unity, known as the philosopher s stone. 31 33' 8: h" 2: 2 2:e 8% the mystical worldview of sufism, as delineated in the qur an, is basically identical to the qabalistic worldview rooted in the torah. as with the qabalah, som

achings, literature, and history of the sufi orders are subjects of extraordinary breadth far beyond the range of this book, and have been documented in critical detail by other authors.32 like mystical qabalists, sufis have a wide range of spiritual practices. they are known to vary their teachings and the practices they prescribe according to circumstances. they maintain the view that it is the alchemy between the teacher and those being taught that produces a teaching that is appropriate for the particular time, place, and people involved. sufis have their own lists of divine names or attributes, which they recite as a regular component of their spiritual practices. one list is composed of ninety-nine names, and another one of a thousand and one. many of the names in the sefer hashmoth

can thus be correlated to a combination of two of the eight hebrew letters. these correlations are shown in figure 5.11. 2 f 0# hebrew letter combinations and the sixty-four hexagrams :2 h' 8 :2" 2" f "1" 2: e2 2" 0 in the i ching, the fallen tree finds its counterpart in the after-the-world sequence (see figure 5.12. the after-the- world sequence is of particular significance to taoist internal alchemy. in this context, the taoist tree alludes to a transformation of consciousness. the qabalistic tree becomes a fallen tree when the sefirah knowledge/first in the throat center ostensibly falls and becomes the sefirah kingdom in the anal center. the qabalistic tree once again becomes a tree of perfection in human consciousness when kingdom returns to its original position in knowledge/first

eation is seen as a unity in small face in the mind of vast face. in the taoist tree, when the world manifests, the trigrams rotate and assume different positions, with fire moving into the position formerly occupied by heaven, and water moving into the position formerly occupied by earth. 2 f 0# after-the-world sequence (shuo qua) 0' 8: h" 2: 2 2:e 8# in the meditation process of taoist internal alchemy, the pure intention (yi) of the upper tan (i.e. will of vast face) in the forehead center (ajna chakra) directs the heart-mind fire of the middle tan (thoracic center) to concentrate in the water of the lower tan tien in the abdominal center (sefirah foundation/ below, svadhisthana chakra. the fire of the heart-mind heats the water and turns it into steam i.e. qi (vital energy. the qi stea

sefirah foundation/ below, svadhisthana chakra. the fire of the heart-mind heats the water and turns it into steam i.e. qi (vital energy. the qi steam rises, refines, and circulates in the higher centers. this is the same as the shekhinah rising up the central column of the qabalistic tree, and the kundalini awakening and rising up the shushumna of the chakric tree. 2 f 0# tree of taoist internal alchemy( 5 1: a> 1) 6) 1) 1 5# when the qi (vital energy) refines and unites with shen (spirit) in the heart center, wood (heart s passion) and metal (original nature) unite. with the union of qi (water) and shen (fire, wood returns to its source in the liver and metal to its source in the lungs, whereby heaven and earth revert to their original positions and the tree returns to the before-the-wor

ulistan or rose garden, translated by edward rehatsek, capricorn books, new york, 1966. 29 per indries shah, the arabic word for rose (ward) and the word for concentration practices (wird) rhyme. 30 al ghazzali. mishkat al anwar translated by w.h.t. gairdner as niche for lamps, royal asiatic society, london. 1924. the mishkat al anwar is primarily a commentary on the light surah. al ghazzali. the alchemy of happiness, translated by claud field, ashraf, lahore, 1966. ibn arabi. what the seeker needs, translated by bankey behari, sufi publishing co, surrey, england, 1992. al jilani, abdul qadir. the secret of secrets, interpreted by shaykh tosun bayrak, islamic text society, cambridge, 1992. rumi, jalal al-din. discourses of rumi, translated by a.j. arberry, samuel weiser, new york, 1972. al

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ppear here as powerful divine or demonic forces, close to the circle of the all, and above the circles of the zodiac and the planets and operating on things below either directly through their children or sons, the demons, or through the intermediary of the planets. thus the philosophical hermetica belong into the same framework of thought as the practical hermetica, the treatises on astrology or alchemy, the lists of plants, animals, stones and the like grouped according to their occult sympathies with the stars, the lists of images of planets, signs, decans, with instructions as to how to make magical talismans from them. the following are only a few examples from this vast and complex literature ascribed to hermes trismegistus. there is a treatise supposedly by hermes on the names and p

e with in all this type of literature concerned with occult sympathies and talismans. again in his capacity as hermes-thoth, inventor of language, of words which bind and unbind, he plays a role in magic,3 and some of the magical prayers and invocations assigned to him are like those in the corpus hermeticum. the name of hermes trismegistus was well known in the middle ages and was connected with alchemy, and magic, particularly with magic images or talismans.4 the middle ages feared whatever they knew of the decans as dangerous demons, and some of the books supposedly by hermes were strongly censured by albertus magnus as containing diabolical magic.5 the augustinian censure of the demon-worship in the asclepius (by which he may have meant in particular, decan-worship) weighed heavily upo

ssance magus. and he is a very clear example of how the will to operate, stimulated by renaissance magic, could pass into, and stimulate, the will to operate in genuine applied science. or of how operating with number in the higher sphere of religious magic could belong with, and stimulate, operating with number in the lower sphere of "real artificial magic. the hermetic science par excellence is alchemy; the famous emerald table, the bible of the alchemists, is attributed to hermes trismegistus and gives in a mysteriously compact form the philosophy of the all and the one.2 in the renaissance, a new style "alchymia" becomes associated with the new magia and cabala. dee is an example of this, alchemy being one of his main interests. but the chief exponent of the new alchemy is paracelsus

dee is an example of this, alchemy being one of his main interests. but the chief exponent of the new alchemy is paracelsus. the researches of w. pagel have shown that the prime matter of paracelsus, the basis of his alchemical thought, is related to the conception of the logos, or the word, as found in the corpus hermeticum, and also to cabalistic interpretations of the word.3 the new paracelsan alchemy thus derived its stimulus from the renaissance hermetic-cabalist tradition. it can be said with certainty that paracelsus was much influenced by ficino and the ficinian magic, his de vita longa having been inspired by the de' billingsley's euclid, preface, sig. a i verso. 2 "that which is above is like that which is below. and as all things have been derived from one. so all things are bor

(ii, pp. 196-7. 324 runo' s stay in frankfort, where the three latin poems were printed, falls into two parts. he went there about the middle of 1590, paid a visit to switzerland during 1591, after which he returned to frankfort.1 a curious character called hainzell (johannes henricius haincelius, native of augsburg, had recently acquired an estate at elgg, near zurich. this man was interested in alchemy and in various kinds of occultism and magic, and he liberally entertained at elgg those who had a reputation for proficiency in such arts.2 bruno stayed with him for several months, and it was for the strange lord of elgg that he wrote a work which he himself regarded as very important. this is the de imaginum, signorum et idearum compositione/ dedicated to hainzell and published at frankf

lutherans, and calvinists are unreal and to be disregarded since all are at bottom the same and tend to the same end.5 we thus have in 1 on this question, see arnold, op. cit, pp. 85 ff. 2 luther's emblem, a cross within a rose, is reproduced in the chymische hochzeit, ed. maack, p. xlviii, as the explanation of the "rosy cross. other interpretations relate the name to the meanings of the rose in alchemy (see c. g. jung, psychology and alchemy, london, 1953, pp. 74-5. the lutheran flavour of rosicrucianism as it appears in the manifestoes may be due to these being a lutheran adaptation of an earlier movement. 3 english translation in waite, op. cit, pp. 99 ff. 4 see above, p. 312. 5 summum bonum, frankfort, 1629, epilogue. this work, which passed under the name of r. frizius, was almost ce

FRATER U D PRACTICAL SIGIL MAGIC

, the sulphurous, and the earthy) levels. the mercurial form indicates states of over- stimulation and dissolution of consciousness followed by catharsis or ecstasy (p. 76. the sulphurous form indicates gthe normal functional mode of the emotion, h thus lying in between the mercurial and earthy mode, both of which derive from the first principle, comparable to the state of the gprima materia h in alchemy. the earthy form is one of repression and unrealistic/unrealizable emotions. the other two meta-structures are based on the principles of solve et coag ple (separation, repulsion, avoidance) includes the terms death, hate, fear, pain and depression. the coagula principle (attraction, coming together) comprises the terms sex, love, desire, pleasure and elation. the opposite pairs with which

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

the cosmic facts underlying these two great institutions as determined by occult investigation the rosicrucian fellowship international headquarters p.o. box 713 oceanside, california, 92054, u.s.a. table of contents* part i: lucifer, the rebel angel* part ii: the masonic legend* part iii: the queen of sheba* part iv: casting the molten sea* part v: the mystery of melchisedec* part vi: spiritual alchemy* part vii: the philosopher's stone--what is it and how it is made* part viii: the path of initiation* part ix: armageddon, the great war, and the coming age part i lucifer, the rebel angel the rosicrucian fellowship aims to educate and construct, to be charitable even to those from whom we differ, and never to vent the venom of vituperation, spite, or malice even upon those who seem delibe

shop, the church and the state, which cause the economic struggle, the war and the strife with which mankind is cursed and which make all long and pray for the reign of peace (3) the third age, when a divine christ, who, like melchisedec, shall fill the dual office of king and priest, and shall rule over a urged and glorified humanity, which has risen from sex-love to soul-love. part vi spiritual alchemy when we expose a piece of iron to the air, the oxygen contained in the latter element oxidizes the iron and in time disintegrates it. this process is commonly known as rusting. the blood comes in contact with the air every time it passes through the lungs, and as a needle is drawn to a magnet, so does the oxygen of the inspired air coalesce with the iron the blood. a process of combustion

status in the scale of evolution. in the lower races this ground color is a dull red like the color of a slow burning fire, indicating their passionate, emotional nature. when we examine people upon a somewhat higher rung of the ladder of evolution, the basic color or vibration radiated by them is seen to be of an orange hue, the yellow of intellect mixed with the red of passion. by the spiritual alchemy unconsciously performed by them as they travel along the path of progress and learn to make their emotions subservient to mind a measure, through many experiences in the school of life, they are gradually freeing themselves from bondage to the martial lucifer spirits and the war god jehovah, whose colors are scarlet and red; also by obeying consciously or unconsciously the unifying altruis

ng to an earlier stage of evolution and are warders of national and race religions. the lucifer spirits find expression in the iron in our blood. iron is a mars metal, difficult to start into high vibration, so difficult that it takes many lives of great effort to change the product of its combustion to the golden color which designates the saint. when that has been achieved, the greatest feat of alchemy has been performed; the base metal has been changed to gold, the wonderful alloy of the molten sea has been made from the dross of the earth. all that then remains is to "pull the plugs" and pour it. the natural golden color is the christ ray finding its chemical expression in the oxygen, a solar element, and as we advance upon the path of evolution towards universal brotherhood even those

r spirits helped us into the body, they are also truly angels of death, and the progeny of samael and eve are subject thereto as well as the children begotten by her and adam, for all are flesh. the sun is the center of life and rules the life-giving gas we know as oxygen which coalesces with the martial iron. therefore, christ, the lord of the sun, is also the lord of life, and when by spiritual alchemy as has been explained, we become like him, we are immortal and thus we leave our father samael and our mother eve, and death has no more dominion over us. that does not mean that death may not happen to the body of such people, but the body entirely under their control, and a body used by such people usually lasts for many hundreds of years unless it becomes expedient to take another one

me like him, we are immortal and thus we leave our father samael and our mother eve, and death has no more dominion over us. that does not mean that death may not happen to the body of such people, but the body entirely under their control, and a body used by such people usually lasts for many hundreds of years unless it becomes expedient to take another one. then by the same process of spiritual alchemy they are able to create an adult body for themselves and to leave the old body which they desire to discard for the new one which they have made previously and fitted to serve their purpose. the question will now probably arise in the reader's mind "how can an initiate create such a new adult body, ready to wear, before he relinquishes his old one" the answer to this question involves an u

FREEMASONS SATANISM AND SYMBOLISM

l in its mouth, of eternity [again, pike capitalized divine wisdom and eternity, denoting deity] all the pagans in every era have used the serpent to worship and to consider as symbolic of wisdom. a satanic book of symbols, entitled, magic symbols, says. we shall see the deeper implications of the serpent as a symbol of wisdom" this figure (left, is identified as being one used in the practice of alchemy, an art normally thought of as attempting to turn base metals into gold, but which also has a spiritual objective of achieving eternal life. by the way, this symbol of the snake devouring its own tail is called "ouroboros [p. 11; emphasis added] this symbol is also called "ouroboros" but its meaning is deeper "this snake, sometimes called the ouroboros, is a symbol of time, from which alon

FULLER J F C SECRET WISDOM OF THE QABALAH

minds of all the worldly sciences- ethics, aesthetics, philosophy, etc. we must jettison the symbolic language of the masters, and, having swept clean our minds of the dogmas, rituals, and canons of the churches, we must diligently search for that secret process whereby a helot can be transformed into a hierophant, not magically but spiritually. this indeed is the one and hidden problem of divine alchemy. we will first examine three masters known to all- buddha, christ, and mahomet. what is there common in their lives? the first was born a prince; the second was the son of a carpenter- or the son of god if the orthodox object to so humble a parentage; the third was a camel-driver. as different as their origins and worldly occupations were their intellects and characters, and again as diffe

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

et contrived to tolerate us both.r.a. g ilber tbristol,february1987introductionwritingto his friend louis wilkinson, on7april1945,aleister crowleyremarked-inuncharacteristically charitable fashion-!if it had not been for waite,idoubt if, humanly speaking,ishould ever havegotin touchwiththe great order' inevitably he prefixed this praisewithabuse 'waite certainly did start a revival of interest in alchemy, magic, mysticism, and all the rest.thathis scholarship was so contemptible, his style so over-loaded, and his egomania so outrageous does not kill to the point of extinction, theworthof his contribution' even this is muted criticism for crowley; more often he heaped abuse on waitewithgusto, tingeing itwithvenomous personal attacks that were as unjustified as were his assaults on waite's w

emperament,ofagenuine scholar; in particularhehadthe scholar's squeamishness about making factual assertions unwarranted by the evidence. and yet waite was 'as committed an occultist as those he subjected to his rebukes. even moreunkind-andquiteunjustified-wasshumaker's comment in his important bookthe occult sciencesintherenaissance.'an. occultist likea. e. waite, he said 'whose. attitude toward alchemy resemblesthatofmontague summers toward witchcraft, is temperamentally inclined to assume the possession of profound wisdom by our ancestors (p.162).he yet proceeded to pillage waite's alchemical translations to illustrate hisownwork. sympathetic scholars have seen waite in a different light. gershom scholem praised him forthesecretdoctrineinisrael:'hiswork, he.said 'is distinguished by rea

s.thishadbeen inspired by hargravejennings's the rosicrucians,theirritesandmysteries,a worthlessbook waite had already attacked, inwalford'santiquarianmagazine,in an article andinasavage reviewofa newly issued'thirdedition'.hisownstudywas historical, objective, and generally sound,althoughoccultists resented it because'mrwaite'snewbookwill be welcomed bythatlargeclassofreaderswhoregard occultism, alchemy,78 a. e.waite-magicianofmanyparts_and all studies with antagonism and suspicion (in this assumption they werequitecorrect; the reviewer innaturepraisedit precisely becauseit was 'free from allattemptsat the distortion offactstodovetailwith apreconceivedtheory'.4)the principalfault of the book liesin the clear signs of hasty writing. waite. waswellawareofthis 'later oniwished often enough t

n 1888 no one, its seems, listened to his plea. in the absence of recruits to his association, waite continued toputforward his ideas in his books.theintroductions tobothlivesofalchemysticalphilosophersandthemagicalwritingsofthomasvaughansetouthis thesis explicitly, and in the former the immediate source of his ideas is also revealed.thesuggestion that spiritual regeneration is the true secret of alchemy had been advanced in 1850 in an anonymous work,asuggestiveinquiryintothehermeticmystery.both the author, miss mary anne south (later mrs atwood, and her father,drthomas south, had spent many years immersed in alchemical literature, and thesuggestiveinquirywas the culmination of their researches; but immediately after its publicationdrsouth took fright at the prospect of revealing such stup

printwhatnumberhe chose, my responsibility was toworkagainst time, sothattheearlmightnotwait unduly. there were translators employed under me,thebulk ofthetext beingindeed''put out" in this manner. my task was to editthewhole, furnish annotations at need and see the volumesthroughthe press. as it happened, however, i did translate a few sections, there by means of his books, andthroughlectures on alchemy and mysticism,5waite did gain an active followingofsorts and by 1891 he had founded theorderofthespiritual temple. it was anorderalmost;butnotquite,stillborn255progressing no furtherthanpreliminary meetings at whichaprospectus was drafted (see appendix a, togetherwith'an apology for ritual',whichstated that'theexercises of devotional mysticismwhichwill betheobject ofourmeetings will involv

reat work. waitewroteabriefintroduction, andwithit lord stafford passedoutofhis life; no one has satisfactorily explainedhowhe came into it in the firstplace-thereis no trace among the stafford papers of his correspondencewithwaite, andnothingwhatever to explain eitherhowhis obsessionwithalchemy came about orwhatultimately became of it.butfor waitethematterwasunimportant;he wasturningnowaway from alchemy and towards another strandofesotericthought.thekabbalah is the system of jewish mysticism and theosophy that developed in the early centuriesofthis era (its origins lie in the earlier merkabah (chariot) mysticism, reached its zenith in the late medieval periodwiththesepherhazohar(bookofsplendour, and fascinated renaissance figures such as reuchlin and pico della mirandola,whobelieved, quit

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

through almost every level of modem occult belief.8thegoldendawnarthur edward waite was amemberfor abriefintervalofboththese organizations.hehad a rather condescending attitude towardsbothmathersand the golden dawn.hewas indebted more to christian mysticism and to the traditional antecedentsofboththe aforenamed groups than anything else and looked back to the past to dredge up what he could about alchemy, the qabalah, thetarot,the rosicrucians and medieval magic.hecame to write large tomes on allofthese subjects, and credit must be given to him for whatever popularity someofthem have since achieved. i know many in the fieldofalchemy alone who worship waite for his translationsofsome of the basic texts in the spagyric art.hisadvocacyofchristian mysticism attracted to him an authorityofthe s

the hermetic orderofthe golden dawn was primarily a magical order and its deepest roots lay in the magical tradition, which in england meant the rosicrucian tradition, and in particular a certaindrsigismund bacstrom.ofbacstrom little is known save that he was of dutch or scandinavian origin, had travelled widely, to spitzbergen in1780and to mauritius in1794,and maintained a passionate interest in alchemy, collecting rare alchemical texts and performing alche255 mical experiments in his own laboratory with a small coterie of friends. and he was a rosicrucian. while on the island of mauritius bacstrom was introduced to louis, comte de chazal, who taught him alchemical secrets and initiated him into the 'societyofrosa crucis'.theoriginal document, in bacstrom's hand and certified by de chazal

n bacstrom's hand and certified by de chazal, is lost, but a copy made by frederick hockley passed through the hands of several early membersofthe golden dawn and survives still. their belief in the antiquity of their own order was evidently fortified by bacstrom's document. in the certificateofadmission it is made clear that the rosicrucians are essentially christian and primarily concerned with alchemy. as in freemasonry, rosicrucian brethren are sworn to eschew politics utterly, but contrary to masonic practice'oursociety does not exclude a worthy woman from being initiated, this provision dating, perhaps, from1490when the rosicrucians 'did separate themselves from the free-masons. from this, and from the fact that it had no instituted rituals, it would seem that de chazal's order did n

ian society.thereis in fact no evidence that bacstrom propagated theorderinengland-butlater occultists convinced themselves that he did simply because they wisheditto have been so.hadthere been an english rosicrucianorderin1800it is inconceivable that it would have been unknown to francis barr255 ett,buthe makes no reference to such anorder-eitherpast orpresent-inthemagus,even though he discusses alchemy at length and promises that students of his school will 'acquire the knowledgeofthe rites, mysteries, ceremonies and principlesofthe ancient philosophers, magi, cabalists, adepts &c'.hedid, however, limit the numberofstudents to'nogreater number than twelve' and it is possible, assuming that he everhadany students, that they saw themselves as a secret fraternity and allowed others to label

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

working of other temples. westcott had wished for an adept and, as with all wishes made true, he had found one in the realm of fairyland. w.b.yeats recorded her true nature in his allegorical account of the founding of the order:'thenan old woman came, leaning upon a stick, and, sitting close to them, took up the thought where they had dropped it. having expounded the whole principle of spiritual alchemy, and bid them found the orderofthe alchemical rose, she passed from among them, and when they would have followed was nowhere to be seen.'2disappearance, however, was not sufficient for westcott, and once anna sprengel had servedherpurpose and written him her five letters' he killed her off.herdeath, on 20july 1890,was duly reported by another german adept, who added the information that o

GILBERT THE MAGICAL MASON

ersecution, while the authors who wrote in condemnation signed their names in full with many ecclesiastic titles. none of the minor clergy, whatever they thought or felt in private, dared publish any defence of a teacher or school which conflicted with the dominant faith: a few exalted clerics, priors and abbots, did, as i shall no doubt be reminded, both profess and practise hermetic science and alchemy;butthen an abbot- as he of spanheim, i mean the notable trithemius; or a prior like valentine; or a bishop, like he of ratisbon, albertus magnus, were living in safety among a crowd of retainers, and the holy father's arm was a long way off, and he did not unnecessarily degrade a priest of high rank unless for contumacy to some personal order- while on the other hand each one of ten thousa

w in being, so far as we know of them. with regard to past history we must notbesurprised that extant published records are very scanty, for the purpose of the rosicrucians was to be unknown to the people among whom they lived. some few notable persons only appear to have had the right to function as recognised members of the rosicrucian colleges, for instance, michael maier the german student of alchemy who died in 1662, and dr robert fludd of london and bearstead near maidstone who died in 1637.thestar of rosicrucianism is now once more in the ascendant and our society has made rapid strides in the past ten years.itis curious to note that waves of interest in occult and mystical subjects, seem to sweep over a nation at intervals; periods of rosicrucian enlightenment alternate with other

ndoos, the parallelism between rosi255 crucian doctrine and eastern theosophy, for which read max heindel'srosicrucian cosmo-conception,and that enticing subject, the origin and meaning of the 22 trumps or symbolic designs of the 'tarocchi' or pack of tarot cards, which eliphaz levi says form a group of keys which will unlock every secret of theology and cosmology.forsuch as are interested in the alchemy of the past i recommend a perusal ofa suggestive enquiry into the hermetic mystery,1850, by an anonymous author, and e.a. hitchcock'sremarks on alchemy and the alchemists,1857. and, lastly, we may make researches into that most interesting problem- did speculative masonry arise from the rosicrucians? i am given to understand that the german rosicrucians say that before the masonic revival

would not light such a chamber. in the hebrew version of genesis, chap. 6, v. 16, the word istzer,which means 'something transparent, and is to be compared with the similar wordzer,always translated 'splend255 our' or 'light, hence they suggest that thistzer,orzer,was some form of ever burning light, or 'the universal spirit fixed in a transparent body, similarto the mysterious urim and thummin. alchemy and its successor, chemistry, are said to have originated in egypt, that land of ancient marvels, and, indeed, these names are initimately related, the ancient name of egypt being chm, or land of ham, from which the title chymia, in greek chemix1/-ltand ges cham'y'l)sxo/-lis derived.thelearned kircher writes in a.d. 1650 that several travellers in egypt found in his time burning lamps in t

nsephiroth to be immanent.byaseries of six lines we group them into seven planes referable to the worldsofthe sevenplanetarypowers, thus connecting the kabalah with astrology. to each sephira are alloted a special titleofthedeity,an especial archangel,andan army of angels; connecting the kabalah with talismanic magic. to show the close connection between the old kabalistic theology, and the lower alchemy, each sephira becomes the allegoric emblemofoneofthe metals: and there is a special rabbinic volume namedascametzarephentirely concerned with alchemy; its name in english meaning is 'cleansing fires'.thesetensephiroth are thought of as being connected together by paths, or waysofwisdom, twenty-two in number, shownthuson the diagram; they are numbered by means of the letters of thehebrewalp

ces form the duad in equilibrium. the duad is resumed in a triad, and the triad is perfected in the tetragrammaton- yod"he-vau-he- concept of deity working in nature by the triad- by means of two opposing forces, the active and passive, male and female, volatile and fixed, positive and negative, and each a monad power, vis, or unity. trace with me the tetrad through mind, religion, symbol255 ism, alchemy and physics. let us take the two opposing forces pictured, as of old, by the upright linefor the active, volatile, positive, and the horizontal line for the passive, fixed, negative, and female. let us consider them in conjunction: place the one over (i.e. across) the other, and we obtain the simple cross, or again, suppose the upright rod to move a certain distance from side to side, and

GILBERT THE SORCERER AND HIS APPRENTICE

ts the equation of theelementsandhence is derived its meaning of corrosion and corruption or resolutionofanything into its component parts, 3.theterms raven or crow, lion and eagle, have various alchemical significations. generally: raven or crow=inhibition through blackness lion=heat and sulphurous action eagle=sublimation 4. one great. distinction between alchemic and chemical processes is that alchemy employs a gradual heat continually and carefully increased. chemistry uses a more violent heat and quick process. s. fromaqabalistic pointofview, the whole alchemic process may be said to consist in the purging and purifying of malkuth. 6. in the formation of planetary talismans the astrologic position and power of the planets signifying the matter should be considered, well-dignified and

fpunt,in that linethehermetic system161of country, was an honoured guest in the courts of egypt at the time of thotmes ii or iii.inmedieval times we find the arabians the great teachers of science to europe. what was their science?the remains of the ancient mystic learning of egypt: only the remains it is true, and these were corrupt it may be, materialised certainly 255 grammarie become grammar, alchemy turned to chemistry, astrology merging into astronomy, but still it was the old science; and even in the forms of the figures the arabians gave us, there is a world of wealth of occult learning, and the key to many of the egyptian mysteries. alchemy was not a search after making gold; it was a search after the secrets of nature and the divine wisdom, the secrets and the knowledge of nature

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

e societe des illumines d avignon. precisely what this band of visionaries believed and taught is unclear; their doctrines have been described as a blend of swedenborgianism and roman catholicism, salted with occultism. to the cold intellectualism of the swedish visionary was added the veneration of the virgin mary and recital of the athanasian creed; while individual members studied renaiss-ance alchemy, the theurgy of alexandria, hermetic authors, the philosopher s stone, the divine science of numbers, and the mystical interpretation of dreams4[4. even less is known of the rituals they practised, but when two english swedenborgians, william bryan and john wright, visited the society in 1789, they were finally initiated into the mysteries of their order, after a certain process of examina

GILBERT R A THE MASONIC CAREER OF A

sult of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that the symbolism in each of these traditions had a common root and a 61[61] springett wrote a number of books on secret societies and on masonic symbolism. he was an active su

GLOBAL FREEMASONRY

secretly in esoteric societies that needed to use signs and symbols for this purpose, and so the roots of masonry were established. one of these so-called secret societies, responsible for planting the roots of masonry, was the rose-cross (rosicrucian) order, a sort of meeting point between the templars and masons. this order, first heard of in the fifteenth century, created a fury of interest in alchemy, especially in europe, of which its members were said to possess secret knowledge. but the most important legacy of the rose cross order today is the naturalist philosophy, and the idea of evolution, of which it is a part. the mason declares that the roots of masonry go back to the templars and the rosicrucians, stressing the evolutionist philosophy of the latter: speculative masonry or th

knowledge they contained. the most important of these organizations were the templars and the rosicrucians it is unknown where and how the rosicrucian order was established. the first traces of it come from fifteenth century europe, but it is clear that the order is much older. as distinct from the templars, the basic interest of the rosicrucians was scientific. its members were widely engaged in alchemy .the most important characteristic of its members was the fact that they believed that every stage of development was a stage in the process of evolution. for this reason, they placed naturalism at the basis of their philosophies and became known the "naturalists."95 another masonic organization to have developed the idea of evolution was not in the west but it was another masonic order fo

GNOSTIC CATECHISM

sult of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that the symbolism in each of these traditions had a common root and a 61[61] springett wrote a number of books on secret societies and on masonic symbolism. he was an active su

GNOSTIC HANDBOOK

nes, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at receptions of all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and kings. transcendental magic, eliphas levi. gnosticism and other ways

s in such journals as le voile d isis and etudes traditionnelles, spewing forth venom mixed with insight in such a form that it has never been repeated again. while his critiques of modern forms are noteworthy and relevant, at times there is a tendency to turn a molehill into a mountain and throw the baby out with the bathwater. for example, while jung s disciples certainly twisted gnosticism and alchemy totally out of proportion it is probably unfair to turn the knife on jung himself. however, in the end we have to realize guenon was very aware of how the media worked and hence by providing explosive, venomous and virulent reviews they were guaranteed publication and they were always read and hence, in that sense, they had their effect. whether you liked what he said or not, you were effe

ntrate. it is during this period that the" old" mind and emotions are destroyed, so feelings of death and rebirth are not uncommon. it is a truly shattering occurrence. however, it will be experienced many times along the spiritual path as the lower vehicles are transformed and the new self grows. an excellent description of this process is found in the litthe gnostic handbook page 102 erature of alchemy. for the alchemists the substance that was being transformed into gold was themselves and the procedures reflected the spiritual path. the formula of iao was used as a code to pass on the teachings to their students. the life of the gnostic involves the total transformation of the individual from one substance to another and accordingly involves the greatest revolution in consciousness pos

own as the bridal chamber. this ritual was unique to the pre-christian gnostics and was carried into christian gnosticism, it was also clearly alluded to in the early celebrations of the eucharist and agape feast in later history the mystery of the transformation of eros was reflected in the traditions of courtly love in mediethe gnostic handbook page 112 val england and france and the imagery of alchemy (particularly in the mass of the holy ghost. the bridal chamber is based on the process of solve et coagula. after the instincts and mind have been "destroyed" and reformed, the two poles of the electromagnetic organism (astral body) are stimulated and at their union the shekinah awakens (the shekinah or presence is that part of god which is locked in the lower worlds and awaits redemption

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

nes, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception of all secret societies, there are found gnostic theurgy page 12 indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy has been the nurse or godmother of all intellectual forces, the key to all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively f

n. when we contemplate our earlier model of the nature of man, we can see what a central role the psyche has. if the brain-mind complex is the matrix that radiates energy into the various physical and etheric bodily systems, then its importance cannot be underplayed. at the same time, we must be cautious. in the twentieth century there has been a tendency to psychologise everything, whether it be alchemy, gnosticism, magic, demons, gods or spirits, there has been an attempt to interpret everything as products of the mind. while certainly the mind does play a paramount part in the gnostic tradition, it is ridiculous to assume everything exists in the mind alone. just as there are forces within the psyche, there are forces outside of it and psychology must be seen in this context. to create

rnt and their lives taken. luckily for us many jewish and christian groups purloined kabbalistic traditions in an attempt to make them their own. while these traditions have been twisted and distorted, at least they survive. these teachings are of great value, they can be seen hidden behind the parables of jesus and in the works of valentinus, among many others. in the middle ages hermeticism and alchemy kept them alive, while during the nineteenth century eliphas levi and others triggered an occult revival, and put into print many of the hermetic kabbalistic texts and it is from here that so much of our heritage derives. the task is still ongoing, there is much restoration to be made. the foundations of the kabbalah the foundation of the kabbalah is in numbers and shapes. it represents a

ccepted that egypt was the point of origin, at least in the modern cycle. there has been much pioneering work done to show that egypt was not some middle eastern backwater, but was a thriving cosmopolitan empire which had satellites around the world. it formed the nucleus in which much of the esoteric tradition developed. while much of the form of modern kabbalah originated in medieval mysticism, alchemy and hermeticism, we can clearly see that the basic mythology and forms was egyptian in origin. the recorded history of egypt covers an immense period of time. even the earliest forms of egyptian civilisation- which concentrated on the stellar worship of the star goddess had a highly evolved structure and form. by the first dynasty a wide range of esoteric and religious cults could be found

ypt was saturated with magic, there was no artificial separation between religion and magic. while there certainly was an esoteric craft sustained by a specialised priest class, there was always festivals, feasts and celebrations that catered to the needs of the masses. medicine was closely associated with astrology and herbalism and early forms of metallurgy were taught as part of the arcanum of alchemy. every facet of egyptian life was in some way connected to the mysteries. the pyramids and the sphinx are two of the great mysteries of egypt, they have been interpreted as being everything from storage bins for grain to initiatory temples. the esoteric tradition holds that they were build by the survivors of atlantis and that even their geometry embodies the ancient ways. from these specu

s of consciousness, this process was reflected in their use of the image of baphomet, an androgynous pan like figure within their secret shrines. their origins can probably be traced to 1188 ce when the order of sion split into two opposed factions, of which the knight templar was the major. as time progressed and their influence spread, the knight templars absorbed esoteric teachings from arabic alchemy and sufi mysticism- they form an important link in the transmission of the gnosis. the rosicrucians are thought to also have originated about the same time as the the knight templars. while their teachings are similar, the rosicrucians had a much stronger mystical emphasis. the name rosicrucian is from the image of the rosy cross, a single red rose superimposed on a crucifix. this icon had

GOLDEN DAWN RITUALS A

rhead. a stamp on the letterhead is not necessary. 5 regulations index and requirements for advancement from z.a.m. to th.a.m. 1. full moon rite 2. send back ritual 3. spiritual initiation body of light 4. second order eucharist 5. ritual i 6. ritual 5 7. the bornless ritual 8. bornless middle pillar 9. invocation of thoth 10. invocation of isis 11. jupiter talisman ritual 12. ritual of spiritual alchemy 13. equinox ceremony 14. requiem ceremony 15. sol talisman ritual 1. admission index (general orders [a] 2. obligation (to be committed to memory with understanding of each section of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (

rning the ceremony of consecrating the vault of the adepti 3. analysis of the 5=6 initation by g.h. frater p.c.a. 4. symbology of the banners 5. telesmata and flashing tablets 6. the canopic gods symbolism of the four genii of the hall of the neophyte 7. evil and unclean spirits- by g.h. frater d.d.c.f. 18. full moon healing vigil (to be performed monthly on the full moon) 19. ritual of spiritual alchemy (astral projection, ritual magick and alchemy by francis king) the adept must now pass an examination on the above. 20. z.a.m. second stage lectures 1. rosary of the r.r.et.a.c. 2. archangels on the paths 3. practical workings with the schemhamphoresch 4. telesmatic figures 5. 6. 7. 8. 21. the advanced meditation of rah ynda end of second stage. the adept must now pass examination on [c] a

s or tablets of enoch or clauicula tabularum [h] 32. ancient instruction on chess men and tarot. note by d.d.c.f [y] 33. enochian dictionary the adept must now pass an examination on [f. 34. z2 consecration and invocation the adept must now pass an examination on [h. the adept must now pass an examination on assigned ritual work [h1. reading list for z.a.m *1. astral projection, ritual magick and alchemy by francis king *2. fama fraternitas (provided *3. confessio (provided) 4. the middle pillar by israel regardie 5. the gospel of john- new testament 6. the book of revelations- new testament 7. genesis- old testament 8. ezekiel- old testament 9. the philosopher's stone- by israel regardie 10. catenea- by homeri 11. lexicon of alchemy- by rulandus 12. philosophy of natural magic- by agrippa

GOLDEN DAWN RITUALS D

ed or natural and spiritual forces of m and o. the lower and outer eight refer to the powers of l and n, or the passive elements. the center and amber portion refer to the spiritual a, while the outer calyx of the four orange sepals show the action of the a upon the life of things by differentiation. this is an alchemical process that can be studied in great length by those interested in pursuing alchemy. the wand, again, we will emphasize must never be inverted. the lotus flower is to never be touched in working. so, it is incorrect to pick up your wand by the lotus itself. it is really the most pure part of the wand. it is the crown, if you will, of kether. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward t

GOLDEN DAWN RITUALS Z2

as the evocation of the spirits of the elements, etc. unto the first heh h the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to the final heh h the works and operations of the art of alchemy, the order of its processes and transmutation. index for general reference to the enterer ceremony of the 0= 0 grade 1. a the ceremony itself. the place of the temple. 2. b the hierophant. 3. c the officers. 4. d the candidate 5. e the ceremony of opening. 6. f hierophant states that he has received a dispensation from second order, and commands hegemon to prepare candidate. candidate prep

be necessary to work in order to combat the evil, or fix the good, promised by the divination. w. lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto the curiosity regarding the secrets of another; if by this means thou shalt arrive at a knowledge of another s secrets, thou shalt respect and not betray them. h alchemy a. the curcurbite or the alembic b. the alchemist. c. the processes and forces employed. d. the matter to be transmuted. e. the selection of the to be transmuted, and the formation, cleansing and disposing of all the necessary vessels, materials, etc, for the working of the process. f. general invocation of the higher forces to action. placing of the matter within the curcurbite or philoso

GOLDEN DAWN RITUALS Z3

ian sign of benediction, consisting of the thumb and first two fingers only, projected, is the affirmation of osiris, isis and nephthys- or spirit, d and n. with regard to taking on mentally the forms of the gods, it may here be noted that the process is of great assistance and use in all magical working, whether of invocation or evocation, contemplation, meditation, skrying in the spirit vision, alchemy, etc, for the forms of the gods do here represent a certain symbolic material action of the divine forces. the grip and the password 1. the steps are taken and the grip exchanged simultaneously. they mean seeking guidance in the darkness and silence of the mysteries. 2. it shows that a steady and resolute will, acting in union with good, will accomplish what it desires, no matter how often

resigned or not working. it is changed at each equinox. 12 2. it is an affirmation of the different spiritual as well as the different physical constitutions of the candidates. it affirms that all natures cannot be the same without evil and injury resulting thereby- but that each nature sould be brought to its own rtk, the best of its kind. this too, may be done in all things. it is the basis of alchemy. 3. it should be pronounced as if attracting the solar force, the light of nature, during the six months following the equinox at which it is issued, as a link with the solar force, between that and the order. this password, therefore, may also be used in a magical ceremony as attracting the support of the light of nature acting upon natural forces. the ceremony of the equinox the whole fo

GOLDEN DAWN RITUALS ZAM20

your arms down across your chest to form an "x" make certain that your palms are touching your chest. bow your head, and say with meaning "x. the sign of osiris risen" step 9 now form each letter as you say each letter "l.v.x" from the "x" position, slowly open up your arms into the form of a cross while saying "lux (looox" step 10 now say with meaning "the light of the crosyiritual of spiritual alchemy r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface this ritual may be performed as a high level, inner alchemical ritual by any adept, either solo or in group form. any adept who performs this ritual of inner alchemy and spiritual attunement unto the divine genius should first have created and consecrated the following! lotus wand! banishing sword! four elemental tools! tablet

in all things. o nature, thou self from nothing, for what else can i call thee? in myself, i am nothing, in thee i am self, and exist in thy selfhood from nothing. live thou in me and bring me unto that self which is in thee. amen. i desire the attainment of the knowledge and conversation of my higher and divine genius, the summum bonum, true wisdom and perfect happiness, the power of true, inner alchemy" step 15 return to the west of the center altar. kneel west of the altar, and while aspiring strongly say "in the divine name iao i invoke thee, thou great avenging angel hua, to confirm and strengthen me in the path of the light. o messenger of the beloved one, let thy shadow be over me. thy name is death, it may be, or shame or love. 7 so when thou bringest me tidings of the beloved one

GOLDEN CHAIN AND THE LONELY ROAD

the mental continuum which bears the fruit of realisation fulfils the lineage of thought between the primordial mind- the skull-palace of cain- and the present mind, the skull-vessel of the initiand. the thoughts which lead a man onto the path, the thoughts which guide and serve in his choice-making, the thoughts which transform the mundane into the substance for the praeternatural gold of noetic alchemy, the thoughts which re-cognise the state that is ours in eternity, the thoughts which flash forth in sudden ardour and goad a man to heights of inspiration; these and an infinity of others are the gateways of liliya's wisdom. ii. the lineal transmission of word- the breath which carries the password in the formal rite of induction is literally considered to be the same breath carried down

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

in control of reality to the extent that the mythos itself is in control. they also, in a very real sense, acquire its intangibility. fifth, the illuminati of the ufonauts are scattered, informally organized on a worldwide basis. until the modern information revolution, they communicated through secret societies, allegorical mystery dramas and ciphers. an outworn example is found in the mythos of alchemy, its cipher language, etc. sixth, most ciphers have followed the decoding rules established in the various techniques of qabalistic number analysis, including gematria, theosophical addition, notariqon, temura, etc. the most recent past known cipher was that of aiq bakur, or the qabala of nine chambers a system laid out first in hebrew (then a dead language of scholars) on a number sign or

period of the protestant reformation in europe. the persecution of real or imagined witches, heretics, jews, moslems and occultists was then at a peak, and the heirs of the illuminated tradition the templars, cathars, albigensians and other gnostics were forced to resort to a roundabout code or cipher to carry on their ideas in relative safety. new ciphers were developed. the cryptic language of alchemy that so intrigued carl jung and others overlaps with the rosicrucian tradition. a key work that dates to the 1600s, the alchymical wedding of christian rosenkreutz, contains a specifically rosicrucian cipher] beginning in the mid-19th century we suddenly see the occult tradition renew an ancient practice, speaking through oracular entranced prophets in voices other than their own. trance m

star (this hardly exhausts the symbolism in new aeon occultism, the word al [god] and la [not] have a great interplay, leading to the discovery of the password of the great white brotherhood, laal, the reverse of ai.-la. the term is similar to the buddhist concept of nirvana. in book 31 frater achad discusses this mystery in detail) the term a.a. is used by p.b. randolph, md, in his 1873 work on alchemy and magick, eulis, as the secret name of a great magical order. crowley encountered the one eye or achad ayin in bou-saada, near max theon s home, on december 4, 1909, while scrying the 13th enochian aethyr. we take note of ric williamson s ancient amythestine order, and the (made up) name aia aziz. on the site where arthur bryant is said to have seen the reincarnated george adamski in 196

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

it is the formula of consciousness acting through proper discrimination. the beast is the developing spiritual consciousness within you, the magician. this consciousness acts according to iits perceptions which change as spiritual iinsightgrows. kal is the way of white magick. it is 176 the process of the yogi whose daily meditations gradually solidify the inner spirit. it is the formula of true alchemy. the letters veh, un, and ur are written: 177 the formula of lao i am like a maiden bathing in a clear pool of fresh water. aleister crowley, liber vii the enochian word iao, pronounced ee-ah-oh, is comprised of the first three letters of the words, iadnah ath olorat which means "the highest work is man" the entire phrase adds up to 326, the number for the word yarry which means "fate" or

ritual pride that permeates this aethyr. although your consciousness has now risen into a higher, more rarified atmosphere, it is nevertheless still joined to the lower personality and physical body. this union will inevitably distort your spiritual vision for as long 208 as i t takes to puri fy the lower components of your constitution. for most magicians, this is the work of many years. i t i s alchemy in i ts t rue sense. as you gain experience and purify your lower nature, the''beast'within you will grow and mature until in lil, the first aethyr, it will be as a young child. when crowley entered vti he encountered the angel of the aethyr who said "taotzem is the name by which i am blasphemed" the name taotzem adds gematrically to 163, the number for the king of air, bataivah, but more

at exist between the organs and other components of your physical body. step 3. meditate on your physical body being a magick square, an expression in t ime, space and form of a spiritual idea. know that this idea is your own holy guardian angel. step 4. meditate on the magical correspondence between the magick square of olap and the body. magical ly transfer the harmony of olap to your body. 283 alchemy of the body kundal ini is cal led the "serpent ine" or the 'annular' power on account of its spiral-l ike working or progress in the body of the ascetic developing the power in him-self. it is an electric fiery occult or 'fohatic' power, the great pristine force, which underlies all organic and inorganic matter. h.p. blavatsky, glossary to the voice of the silence the practice of alchemy h

he ascetic developing the power in him-self. it is an electric fiery occult or 'fohatic' power, the great pristine force, which underlies all organic and inorganic matter. h.p. blavatsky, glossary to the voice of the silence the practice of alchemy has often been associated with the chemical process of turning base metals into gold. how-ever, enochian magick recognizes another important branch of alchemy- turning ignorance into wisdom, sickness into health, and mortality into longevity. it is symbolically called the philosopher's stone, the stone of the magician, and it works through a magical process of transmutation. it is not just a physical process but mental as well. the 'base metal' is the human body and mind, and the 'pure gold' is the body immunized against sickness and age with mi

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

py, without permission in writing from the copyright holder. brief passages may be quoted with due acknowledgement of their source. 16 17 18 19oudavid griffin d lamdq laygh t/ab;x] hwhy laynah yhiloa e hgno c thee riittuall magiicc manuall a complete course in practical magic ee--lleessssoonn eeddiittiioonn eexxcclluussiivveellyy ffoorr ssttuuddeennttss ooff tthhee golden dawn school of magic and alchemy magical evocation of the averse forces by david griffin archon basileus, a.+o, chief adept, r.r. et a.c, imperator, h.o.g.d. hermetic order of the golden dawn outer order of the rosicrucian order of alpha et omegar www.golden-dawn.com copyright c 1999 &2008. all rights reserved. david griffin 1 magical evocation of the averse forces copyright 1999, david griffin reprinted by permission of

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

refers. 3rd. diagrams and illustrations of many of the symbols used in our order and in the ancient teachings of the rosicrucian and other mystics. 4th. a glossary of the principal terms and words used in the teachings throughout all the degrees. it is not a complete dictionary of all the terms used, for this would require a very large volume and would be unnecessary. for example, such words as "alchemy" are not included, for the definition given in any standard dictionary is identical with the sense in which we use them. only where terms have special meanings have we included them in the glossary (see pages 151 and 152) 5th. general instructions which should be read carefully by our members from time to time until they are very familiar with them. this will help all of us to give you gre

the "simple elements, numbered from 1 to 37. these numbers do not refer to "weights, size, or nature. all numbers on the plates refer only to the matter in the text. dalton invented a series of symbols to represent the atoms, each symbol based upon a circle with a definite mark or letter inside. many of these symbols he took from the rosicrucian work, especially that which pertains to astrology, alchemy, and the triangle and cross.(note, for instance, symbols numbered 1, 5, 6, 7, 10, 11, 20, 32, 33, 34, 35, 36, and 37. erater dalton's system of atomic symbols permitted the symbolic representation of a molecule by the combined symbols of its constituent atoms. see plate i, nos. 38-51. although modern scientists have devised their own symbols for the various types of atoms, they continue to

HAMIL THE ROSICRUCIAN SEER

med irwin that the order had originated in fourteenth-century florence, from whence it spread to rome, paris, and vienna. among former members were, he claimed, vaughan, fludd, the comte de st germain, mesmer, martinez de pasquales, swedenborg, and cagliostro himself.theobjects of the order were the studyandpractice of 'natural magic, mesmerism, the science of life and death, immortality, cabala, alchemy, necromancy, astrology and magic in all its branches. not content with claiming cagliostro as his source, irwin in a letter of 1874 to benjamin cox of weston-super-mare, hisfidusachatesinmatters masonic and occult, stated that he had in fact met with the fratres lucis in paris and that fifteen years earlier there had been only twenty-seven members in the whole world; he added that 'all mem

sm, whilst the introduction of 'secret chiefs' was a masterstroke permitting the most outrageous claims to be made which could be neither proved nor disproved. english rosicru255 cianism was said to encompass dr dee, robert fludd, john heydon, thomas vaughan, william backhouse and elias ashmole-s-indeed anyone who had any interest or skill in mathematics, natural science, astronomy, astrology, or alchemy. by the nineteenth century the rosicrucian idea was to. a great extent a spent force in england but its. nineteenth-century apologists 225<;laimedfor.itamajor revivalist in the person of ebenezersibley, whose works were to be called in as evidence of the continuing tradition. sibley was to be quickly followed by francis barrett, whose seminal workthemagus(1801, a plagiarism of plagiarisms

osicrucian idea was to. a great extent a spent force in england but its. nineteenth-century apologists 225<;laimedfor.itamajor revivalist in the person of ebenezersibley, whose works were to be called in as evidence of the continuing tradition. sibley was to be quickly followed by francis barrett, whose seminal workthemagus(1801, a plagiarism of plagiarisms, greatly revived interest in astrology, alchemy, and magical operations and was probably largely responsible for the later nineteenth-century revival of practical occultism.thetenuous rosicrucian thread and the, later, belief in a continuing rosicrucian presence in england was given a seeming veracity by the presence in england of sigismund bacstrom with his certificate attesting. to his initiation into a rosicrucian group by the comte

nt it unto us, as this glass is held in hand through the merits of the lord christos, for he was the truth. so help me god. amen. and if it be on sunday you may say: i pray by all the powers written on this paper that the angel of the sun, michael, may have power to assist me in seeing things of my desire on otherdays-saythe name of the correct angel.[the third excerpt shows hockley's interest in alchemy and is followed by a longer series of extracts outlining the crowned angel's ideas on religion; the church of england; the spiritual development of man; the nature of good and evil, sin and punishment; the development and numbersofangels; and the duties of a guardian spirit. these are followed by an extended allegory on the nature of good and evil.thesequence of the capt. anderson extracts

who used the raphael pseudonym to publish the prophetic almanac. 8 mackenzie and irwin are both beingto hockley. once again he was on the move to new rooms, in constant pain and unable rather than unwilling to answer letters. 9 john morant hervey, grand secretaryofthe united grand lodge of england 1865-80. 10thesociety of eight was a stillbornatteroprby mackenzie to form a group for the study of alchemy. prospective members were f. g. irwin, john yarker, the revd w. a. ayton, and frederick holland.theidea never really caught fire and had fizzled out by november 1885.iiafter the death of herbert irwin on 8 january 1879, his father was bereft and continually tried to contact his spirit and entreated all his spiritualist friends to do the same.12mackenzie was wrong because he was a beneficia

ley, who in my opinion is the most profound occult student in this country and who has preserved his results in an admirable form so as to be easy of reference. i confess i often miss myoid friend, with whom i was too long intimate and to whom i am indebted for the most valuable part of my knowledge on these subjects.ihockley'slettersto the[rwins89 scientific journals. interested in mesmerism and alchemy. friend of bacstrom and of the poet william blake. his correspondence with bacstrom was reputedly in the possession of madame blavatsky and the theosophistsinthe 1 890s. 5theirwins were granted a great favour as hockley normally refused to loan his crystal mss. cagliostro was the main spirit raised by the irwins in their scrying experiments. 6 see note2of letter 19.7comtedegabaliswas writt

HELENA BLAVATSKY NIGHTMARE TALES

res who play sucha prominent part in the household of every styrian and slavonian in southern austria; educated later, as astudent in the shadow of the old rhenish castles of germany; franz from his childhood had passed throughevery emotional stage on the plane of the so-called "supernatural" he had also studied at one time the"occult arts" with an enthusiastic disciple of paracelsus and kunrath; alchemy had few theoretical secrets forhim; and he had dabbled in "ceremonial magic" and "sorcery" with some hungarian tziganes. yet he lovedabove all else music, and above music- his violin. at the age of twenty-two he suddenly gave up his practical studies in the occult, and from that day, though asdevoted as ever in thought to the beautiful grecian gods, he surrendered himself entirely to his a

mself any knowledge that such a horrible idea as the sacrifice of his old master to hisambition had ever entered his mind? hardly. the only immediate result of his fatal illness was, that as, byreason of his vow, his artistic passion could find no issue, another passion awoke, which might avail to feedhis ambition and his insatiable fancy. he plunged headlong into the study of the occult arts, of alchemy andof magic. in the practice of magic the young dreamer sought to stifle the voice of his passionate longing forhis, as he thought, for ever lost violin. weeks and months passed away, and the conversation about paganini was never resumed between the masterand the pupil. but a profound melancholy had taken possession of franz, the two hardly exchanged a word,the violin hung mute, chordless

HELENA BLAVATSKY THE KEY TO THEOSOPHY

s since mankind existed. q. but why could not a man of well-balanced mind and singleness of purpose, one, say, of indomitable energy and perseverance, become an occultist and even an adept if he works alone? a. he may; but there are ten thousand chances against one that he will fail. for one reason out of many others, no books on occultism or theurgy exist in our day which give out the secrets of alchemy or medieval theosophy in plain language. all are symbolical or in parables; and as the key to these has been lost for ages in the west, how can a man learn the correct meaning of what he is reading and studying? therein lies the greatest danger, one that leads to unconscious black magic or the most helpless mediumship. he who has not an initiate for a master had better leave the dangerous

to have been done by st. germain, without any master to guide him, and all this without being a medium, a self-deluded psychic, or a charlatan-then shall we confess ourselves mistaken. but till then, theosophists prefer to follow the proven natural law of the tradition of the sacred science. there are mystics who have made great discoveries in chemistry and physical sciences, almost bordering on alchemy and occultism; others who, by the sole aid of their genius, have rediscovered portions, if not the whole, of the lost alphabets of the "mystery language" and are, therefore, able to read correctly hebrew scrolls; others still, who, being seers, have caught wonderful glimpses of the hidden secrets of nature. but all these are specialists. one is a theoretical inventor, another a hebrew, i.e

e average mortal. this is clear. q. then is an occultist simply a man who possesses more power than other people? a. far more-if he is a practical and really learned occultist, and not one only in name. occult sciences are not, as described in encyclopedias, those imaginary sciences of the middle ages which related to the supposed action or influence of occult qualities or supernatural powers, as alchemy, magic, necromancy, and astrology -for they are real, actual, and very dangerous sciences. they teach the secret potency of things in nature, developing and cultivating the hidden powers "latent in man" thus giving him tremendous advantages over more ignorant mortals. hypnotism, now become so common and a subject of serious scientific inquiry, is a good instance in point. hypnotic power ha

deride the notion that there ever was, in the mysteries of great and civilized peoples, such as the egyptians, greeks, or romans, anything but priestly imposture. even the rosicrucians were no better than half lunatics, half knaves. numerous books have been written on them; and tyros, who had hardly heard the name a few years before, sallied out as profound critics and gnostics on the subject of alchemy, the fire-philosophers, and mysticism in general. yet a long series of the hierophants of egypt, india, chaldea, and arabia are known, along with the greatest philosophers and sages of greece and the west, to have included under the designation of wisdom and divine science all knowledge, for they considered the base and origin of every art and science as essentially divine. plato regarded

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 artificial, to convey to the uninitiated so

rinciple, the existence of a certain universal solvent in the homogeneous substance from which the elements were evolved; which substance he calls pure gold, or summum materiae. this solvent, also called menstruum universale, possesses the power of removing all the seeds of disease out of the human body, of renewing youth, and prolonging life. such is the lapis philosophorum (philosopher's stone. alchemy first penetrated into europe through geber, the great arabian sage and philosopher, in the eighth century of our era; but it was known and practiced long ages ago in china and egypt. numerous papyri on alchemy, and other proofs that it was the favorite study of kings and priests, have been exhumed and preserved under the generic name of hermetic treatises. alchemy is studied under three di

HINE P OVEN READY CHAOS

buffs, physics students, etc. it all helps with creating the belief buffer. it needn t actually be hard science, psuedoscience works just as well, as the number of new age books asserting that crystals store energy just like a computer chip does shows. i m not trying to be picky (okay, just a bit, and equally, since its the belief factor which is the important thing, then you could use astrology, alchemy, theosophy or whatever else strikes your fancy, so long as you (or someone else) find it coherent& useful. just because you re being scientific doesn t mean that you have to be serious at the same time. chaos silliness it was the discordians that pointed out that amidst the long list of dualisms that occultists were fond of using, the opposites of humour/seriousness had been left aside. hu

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ot power over me 'has your alchemical research had any success' but it at least provided him with a modest stipend( 300 per annum at chacombe) and sufficient leisure for his strictly private interests. in the victorian era the church of england offered a refuge for many young men who had no aptitude for commerce and a passage in one of ayton's letters suggests that he was already preoccupied with alchemy and occultism at about the time he left cambridge. he was initiated as a freemason in stjohn's lodge no. 601 at wellington, shropshire, shortly before his fiftieth birthday in 1866, when he was perpetual curate at oakengates, a nearby village. however, when he moved to edingale, yet another village not far from tamworth in staffordshire in 1868, he did not bother to join the local lodge (m

er's masonic career was brief. he was initiated in montefiore lodge no. 1017 (whose membership was almost entirely jewish) in october 1886 (aet. 29) but resigned in june 1889, three months after he began to correspond with ayton. it is possible that freemasonry did not satisfy his desire for further knowledge of 'the hidden mysteries of nature and science- the phrase is masonic- and supposed that alchemy and theosophy ala blavatsky would provide a better guide to the territory that interested him. in 19 2 he claimed to possess a library of over 10,000 books on alchemy and occultism, including 'a fine set of the works of thomas taylor, the platonist. he found his way to the g.d. in 1894 but resigned from the isis urania temple in london in the autumn of 1897 after a spectacular row with mac

hispers (literally) about secret plans and connections. i last saw him in paris in september 1962 but speedily made my escape when he 18 the alchemist of the golden dawn broached the subject of an investment in an inevitably risky alchemical publishing venture. after all, alchemists should know how to make their own gold. the curious are referred to his articles in ambix (journal for the study of alchemy and early chemistry, i,i, 1937. i was delighted when i discovered a copy of aleister crowley's equinox (j.i) with an inscription in heym's handwriting to the effect that he was '10= 1. supreme magus of the r+ c. paris, 193 i. the late gerard heym was the supreme magus of precisely nothing. however, we owe it to him that the ayton papers eventually reached the irascible mr houghton and proc

pnc, m.d, f.r.s' in the annual register, 1782 (pp. g0-8, under natural history. the article describes the procedures for the manufacture of minute quantities of what was alleged to be gold. the following letter is one of the very few which ayton wrote on notepaper bearing an. occult de ice (see the illustration on p. 19. in the course of this commumc tlon yton mentioned a dozen ancient writers on alchemy with evident familiarity, turned to theosophical publica!io s and. yoga and offered good advice about incense. it is inconceivable that the protestant vicar of chacombe would have tolerated the use of incense in the parish church, but his cellar, where he performed his alchemical experiments, may have reeked of the stuff. private i brought bronchitis home with me from london and have only

ighten his obscurity, who are kerckringius and johannes fabre, but the latter is the best. paracelcus has written much on it, and revealed much, but he has concealed as much as he has revealed. cornelius agrippa has been translated into english, for i have seen a copy which did belong to the poet dryden. c[ornelius] a[grippa] writes of the whole of occult philosophy, and is of very little use for alchemy in particular. you should read "the golden calf' of helvetius in which he gives an account of the visit of vieroont, the brass-founder, to him in 1666 and giving him a small portion of the powder of projection by which he did transmute cad] into silver. this vieroont was the nephew of elias the artist, and must have learned of him, a fact not generally known. for the short process, monte s

nual register" for dr. price, and there it is sure enough. i almost think it was at p.96 for 1782. i also looked into "gentleman's magazine" and saw that price had expended all his powder of projection in the experiments at guildford, which favours my hypothesis that he was not a true adept, but that somehow he became possessed of a small quantity. add to the above books "sendwogin's new light of alchemy. many thanks for your kind offer of hospitality at chiswick. i may be able to avail myself of it some time, but if i have business in london, as i had this last time, i am obliged to be nearer my base of operations. i also hesitate to inflict my vegetarian habits on other people. it is believed by many that piazzi smythe [sic' made errors in his application of dimensions of pyramid of giza

HP LOVECRAFT A DARK LORE

gnizable to the occult student. clearly, the lingering local rumours had not lied. this place had once been the seat of an evil older than mankind and wider than the known universe. in the ruined desk was a small leatherbound record-book filled with entries in some odd cryptographic medium. the manuscript writing consisted of the common traditional symbols used today in astronomy and anciently in alchemy, astrology, and other dubious arts- the devices of the sun, moon, planets, aspects, and zodiacal signs- here massed in solid pages of text, with divisions and paragraphings suggesting that each symbol answered to some alphabetical letter. in the hope of later solving the cryptogram, blake bore off this volume in his coat pocket. many of the great tomes on the shelves fascinated him unutter

fficient to inspire him with a lasting loathing. perhaps, however, the facial expression of the owner in exhibiting them contributed much of the prejudice. this bizarre collection, besides a host of standard works which mr. merritt was not too alarmed to envy, embraced nearly all the cabbalists, daemonologists, and magicians known to man; and was a treasure-house of lore in the doubtful realms of alchemy and astrology. hermes trismegistus in mesnard's edition, the turba philosophorum, geber's liber investigationis, and artephius's key of wisdom all were there; with the cabbalistic zohar, peter jammy's set of albertus magnus, raymond lully's ars magna et ultima in zetsner's edition, roger bacon's thesaurus chemicus, fludd's clavis alchimiae, and trithemius's de lapide philosophico crowding

the two old diaries mentioning it gave any hint of its ultimate disposition. at this period the erratic scholar shewed signs of unusual abstraction, and spent as much time as he possibly could at his farm on the pawtuxet road. he seemed, as was stated, in a condition of suppressed excitement or suspense; as if expecting some phenomenal thing or on the brink of some strange discovery. chemistry or alchemy would appear to have played a great part, for he took from his house to the farm the greater number of his volumes on that subject. his affectation of civic interest did not diminish, and he lost no opportunities for helping such leaders as stephen hopkins, joseph brown, and benjamin west in their efforts to raise the cultural tone of the town, which was then much below the level of newpor

HP LOVECRAFT THE ALCHEMIST

lled on our estates, a person of no small accomplishments, though little above the rank of peasant, by name, michel, usually designated by the surname of mauvais, the evil, on account of his sinister reputation. he had studied beyond the custom of his kind, seeking such things as the philosopher's stone or the elixir of eternal life, and was reputed wise in the terrible secrets of black magic and alchemy. michel mauvais had one son, named charles, a youth as proficient as himself in the hidden arts, who had therefore been called le sorcier, or the wizard. this pair, shunned by all honest folk, were suspected of the most hideous practices. old michel was said to have burnt his wife alive as a sacrifice to the devil, and the unaccountable disappearance of many small peasant children was laid

ear, he found his voice and in his dying breath screamed forth those words which have ever afterward haunted my days and nights `fool' he shrieked `can you not guess my secret? have you no brain whereby you may recognize the will which has through six long centuries fulfilled the dreadful curse upon the house? have i not told you of the great elixir of eternal life? know you not how the secret of alchemy was solved? i tell you, it is i! i! i! that have lived for six hundred years to maintain my revenge, for i am charles le sorcier' 1998-1999 william johns last modified: 12/18/1999 18:4299the beast in the cave by h.p. lovecraft april 21, 1905 the horrible conclusion which had been gradually obtruding itself upon my confused and reluctant mind was now an awful certainty. i was lost, complete

HP LOVECRAFT THE TOMB

sad urnful of ashes had come from a distant land, to which the family had repaired when the mansion burned down. no one remains to lay flowers before the granite portal, and few care to brave the depressing shadows which seem to linger strangely about the water-worn stones. i shall never forget the afternoon when first i stumbled upon the half-hidden house of death. it was in midsummer, when the alchemy of nature transmutes the sylvan landscape to one vivid and almost homogeneous mass of green; when the senses are well-nigh intoxicated with the surging seas of moist verdure and the subtly indefinable odors of the soil and the vegetation. in such surroundings the mind loses its perspective; time and space become trivial and unreal, and echoes of a forgotten prehistoric past beat insistentl

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

a loren or brigitte bardot, perhaps. at one time chemists were considered magicians. albertus magnus (1193-1290, considered a wizard in his day, was responsible for the discovery of caustic potash, cinnabar, and ceruse. he was a leader in witchcraft. you may remember his name from the film rosemary's baby. he was a chemist who was preoccupied with turning other metals into gold by (transmutation) alchemy. in the course of his experiments he discovered things that were to be of far more value to succeeding generations than a pot of gold. potassium bicarbonate was discovered by another alchemist of that era. sulphuric ether and hydrochloric acid were other compounds the alchemists discovered as they practiced their kind of witchcraft. the existence of gas, sodium sulphate, phosphorus and tin

INFERNAL UNION

u with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness -from nox umbra, a vampyric grimoire by michael w. ford the ath1 infernal union by azmareth i toph magick, like alchemy is all about the union of opposites. the lhp seems especially true to this view of the nature of magick. the general method of the masses in establishing their place and role in this world is to categorize, segregate, and divide according to pre-conceived ideas of self, only to be reimmersed in the vast ocean of energy they originated from. while the divisionary behaviour resulting from th

one if i needed to. i immediately realized the criminal nature of this, and the need for control from now on. but it was the apparently external nature of the thought that bothered me (though it probably wasn t. the end result of these things was that i now have a better sense of evil in the lhp perspective and my potential for a more active involvement in life. the results of this rite of sexual alchemy are in perfect accordance to the purpose of the rite and the essence of the forces involved. to those who truly seek, lilith and samael will join in true union through the unconsciousness that is leviathan. through these serpent forces of darkness, baphomet will arise. the treasure found deep within the earth if it is searched f i religion 17. god 18. asceticism part ii: practice foreword

INITIATION INTO HERMETICS

ce of the four-pole magnet. for, as we know already, by an arbitrary pole-changing, electricity can be obtained from magnetism and, in a mechanical way, we get magnetism through electricity. the transmutation of one power into another, properly speaking, is already an alchemistic or magic process, which, however, in the course of time, has been generalized so much that it is no longer regarded as alchemy or magic, but is simply ascribed to physics. for this reason, it is obvious that the four-pole magnet can be used here also. according to the law concerning the problems of magnetism and electricity not only in the body as mentioned in the foregoing chapter but also in the grossly materialistic world, each hermeticist exactly knows that what is above is also that which is below. each adept

erything that happens ad exists below the surface of the earth such as springs, coal, minerals, etc. the magician may learn several magic tricks that can be exploited through the earth element. in the course of time the magician will notice that there are different groups of intelligences among the earth sprites in the world of the gnomes. he will meet gnomes who are able to give him a lecture on alchemy. when at last the magician feels quite at home in the kingdom of gnomes, and when he has made all the experiments that these beings were able to teach him, then he is allowed to visit the kingdom next to it, namely that of the water sprites or nymphs. in the very same way he may look for a water sprite in his magic mirror, and he will find that there exists a significant likeness to a huma

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

o get better. while this great benefit is being visited upon others, the initiate in merely considering what to do or say to his friends, followers, or fellow travelers is refining his or her own thoughts and moods. by initiating others, self initiation is furthered- both by articulation and seeing whether or not one's theories work in the world. the magical name for this state is the practice of alchemy. royal power in the inner world consider what sort of things have been obtained by this point. by now the initiate has gained control of his or her environment. they can place themselves in such situations as lead to a productive ordering of their inner world (they have learned how to learn. they can choose those activities in the world that cause their inborn talents and strengths to flou

ISIS UNVEILED

urue, yet they envy all such men as we are. however, we ought not to heed, but pursue our own way" the literary resources of the vatican and other catholic repositories of learning must have been freely placed at the disposal of these modem authors. when one has such treasures at hand original manuscripts, papyri, and books pillaged from the richest heathen libraries; old trea- tises od magic and alchemy; and records of all the trials for witchcraft, and sentences for the same to rack, stake, and torture it is mighty easy to write volumes of accusations against the devil. we affirm on good grounds that there are hundreds of the most valuable works on the occult sciences, which are sentenced to eternal concealment from the pubhc, but are attentively read and studied by the privileged who ha

. let us adduce one more argument, if only for the sake of circum- stantial evidence. in what countries have 'divine miracles' bourished most, been most frequent and most stupendous? catholic spiun and pontifical italy, beyond question. and which, more than these two, has had access to ancient literature? spain was famous for her libraries; the moors were celebrated for their profound learning in alchemy and other sciences. the vatican is the storehouse of an immense number of ancient manuscripts. during the long interval of nearly 1500 years they have been accumulating, from trial after trial, books and manu- scripts confiscated from their sentenced victims, to their own profit. the cathoucs may plead that the books were generally committed to the sames; that the treatises of famous sorce

les hanging from the boughs of the trees in the garden to seem like so many tropical fruits, the hindtl magicians also practise such psychological powers unto this very day, and claim the assistance of neitiier god nor devil. such 'miracles' are all produced by the same human power that is inherent in every man, if he only knew how to develop it. at about the time of the reformation, the study of alchemy and ma^c had become so prevalent among the clergy as to produce great scandal. cardinal wolsey was openly accused before the court and the ivy-council of confederacy with a man named wood, a sorcerer, who said [on the authority of one william neville, an inmate of the cardinal's house] that "my lord ctoiiinale had guche a rynge that tdhauomevere he aakyd of the kynga grace that he hadd yt"

jured up a whole host of devils, is well known to the reading public. the subsequent meeting of cellini with his mistress, as predicted and brought about by the conjurer, at the precise time fixed by him, is to be considered, as a matter of course, a 'curious coincidence" in the latter part of the sixteenth century there was hardly a parish to be found in which the priests did not study magic and alchemy. the practice of exorcism 'in imitation of christ' who by the way never used exorcism at all, led the clergy to devote them- 117. hui^ ike supenuitutal, i. p. 483. 118. tiio. wright: narr.qf soreirjf and magie, i, pp.203. 119/ rf, i. p. 219 *g. digitizecoy google 8 isis unveiled selves opoily to' sacred' magic in contradistinction to black art (a which latter crime were accused all those w

digitizecoy google 00 isis unveiled more pracused by the dergy than in spun and portugal. the moon were profoundly versed in the occult sciences, and at ttdedo, seville, and salamanca there were, once upon a time, great schools of magic. the kabalists of the latter town were skilled in ail the abstruse sciences; they knew the virtues of precious stones and other minerals, and had ex- tracted from alchemy its most profound secrets. the authentic documents pertaining to the great trial of the mar- chale d'ancre, during the regency of marie de m^dicis, disclose that the unfortunate woman perished through the fault of the priests with whom, like a true italian, she surroimdedhersdf. she was accused by the people of paris of sorcery, because it had been asserted that she had used, after the cer

JASMUHEEN THE FOOD OF GODS

chapter 6 you talked about the violet light and its connection with taoist philosophy and how it is the real source of pranic nourishment as it can fill the bio-system with all the love, wisdom and power that it needs to be self-sustaining. how does this relate to the 3 fold flame of saint germain and also the maltese cross? answer q9: saint germain has long been known as a master of the highest alchemy for his focus, like mine, is on freedom. the freedom of humanity to expresses their divine nature and hence create paradise again on this earth. one of his tools was the violet flame of freedom and yes this is the same light that we use for our nourishment. it is said that this divine nutrition: the madonna frequency& the food of gods with jasmuheen 167 flame resides in everyone s heart ch

ed, then outcomes are guaranteed. all it takes is power of concentration and the more you do this, the quicker this becomes a reality among the status quo as this attitude alone has the power to influence the fields. when it emanates divine nutrition: the madonna frequency& the food of gods with jasmuheen 176 from someone well tuned to the divine nutrition love channel, it has even more effect as alchemy can magnify both our positive and negative field aspects. summary: the most effective way to weave or influence a field is by our presence and the energy we radiate which allows us to constantly be tuning the external fields around us to a beat that mirrors and nurtures us all. the above steps allow us to radiate more love and hence stimulate the release of more love in others. part b: tun

cus on vegetarianism. 1964. began to study chi. 1971. discovered the languages of light. 1974. initiated into ancient vedic meditation and eastern philosophy. 1974. began periodic fasting. 1974. discovered telepathic abilities. 1975- 1992. raised children, studied and applied metaphysics, had various careers. 1992. retired from corporate world to pursue metaphysical life. 1992. met the masters of alchemy. 1993. underwent prana initiation and began to live on light. 1994. began 7 year research project on divine nutrition and pranic nourishment. 1994. began global service agenda with the ascended masters. 1994. received the first of 5 volumes of channeled messages from the ascended masters. 1994. wrote in resonance. 1994. founded the self empowerment academy in australia. 1994. began to hold

progression. web address: www.selfempowermentacademy.com.au. 1996- 2001. traveled extensively to europe, the u.k, the u.s.a. and brazil with the back to paradise agenda. 1996- 2004. talked about divine power and divine nutrition to> 900 million via the global media. 1997. began to set up scientific research project for living on light. 1997. began the our camelot trilogy, wrote the game of divine alchemy. 1997. formed the m.a.p.s. ambassadry alliance. people committed to global harmony and peace. 1998. international tour to share the impeccable mastery agenda. 1998. wrote our progeny. the x-re-generation. 1999. wrote the wizard s tool box which later became the biofields and bliss series. 1999. wrote dancing with my dow: media mania, mastery and mirth. 1998- 1999. wrote and published ambas

francais. italiano. dutch. romanian. portugues. czechoslovakian. croatian. http//www.selfempowermentacademy.com.au/htm/peace.asp divine radiance: on the road with the masters of magic: a detailed account of the life of the messengers of the masters of magic. a heart book filled with transformational tools and stories of jasmuheen s interaction and experience with the ones she calls the masters of alchemy plus tips for improving our divine communication, divine revelations and more. add this e-book to shopping cart http//payloadz.com/go?id=59297 streams of consciousness unified: a collection of recorded live channeling taken from the previous 5 volumes of the inspirations trilogy and vol. 1 and 2 of streams of consciousness. as a volume of communications received by jasmuheen from c.n.n, th

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

(and precedes, be it remarked, professor huxley s late supposed original speculations. the assertion is that the matrix or formative substance is, at the base, in all productions, from mineral to man, the same. the germinal powers of the plant transmute the fixed air and the elementary base of water into grass or leaves; and on these the organific principle in the ox or the elephant exercises an alchemy still more stupendous. as the unseen agency weaves its magic eddies, the foliage becomes indifferently the bone and its marrow, the pulpy brain or the solid ivory; and so on through all the departments of nature. coleridge s aids to reflection, 6th ed. vol. i. p. 328. see also herder s ideen, book v. cap. iii. we think that we have here shown the origin of all professor huxley s speculatio

ts. 149 elation for the advancement of science (cambridge meeting, october 1862. these physical facts were known to the ancient persians. the ancient ideas upon these subjects have not come down to us. at all definitely. the destruction of ancient manuscripts was effected upon a large scale. diocletian has the credit of having burned the books of the egyptians on the chemistry of gold and silver (alchemy. c sar is said to have burned as many as 700,000 rolls at alexandria; and leo isaurus 300,000 at constantinople in the eighth century, about the time that the arabians burned the famous alexandrian library. thus our knowledge of the real philosophy of the ancient world is exceedingly limited; almost all the old records, or germinating means of knowledge, being rooted out in regard to boudh

re. so, too, the masonic initiations. with these meanings, royal coffins and investitures are always red (mars, as meaning royalty active; or imperial purple (jupiter, or perhaps mercurius thoth, taut, tat, as royalty passive, or implying the lord of regions. according to the cabalistic view, jacob s ladder, which was disclosed to him in a vision, is a metaphorical representation of the powers of alchemy, operating through visible nature. the ladder was a rainbow, or prismatic staircase, set up between earth and heaven. jacob's dream implied a history of the whole hermetic creation. there are only two original colours, red and blue, representing spirit and matter; for orange is red mixing with the yellow light of the sun, yellow is the radiance of the sun itself, green is blue and yellow

ys been connected with the mind. the egyptian priests also maintained that the gods appeared to man, and that spirits communicated with the human race. the souls of men are, according to the oldest egyptian doctrine, formed of ether, and at death return again to it. the alchemists were a physical branch of the rosicrucians. the more celebrated authors (and authorities) upon the art and mystery of alchemy are hermes (whose seven chapters and smaragdine table, as it is called, contain the whole alchemical system; geber, the turba, rosary, theatrum chemicum, biblioth que herm tique, chymical cabinet; artephius, arnoldus de villa nova, raimondus lullius, trevisan, nicholas flamel, zachareus, basilius valentinus, cosmopolita, and philalethes (thomas vaughan. refer also to the hermetical triumph

nctions; thus all plants and all vegetation might pass off (by sideroads) into more distinguished highways, as it were, of independent, completer advance, allowing their original spark of light to expand and thrill with higher and more vivid force, and to urge forward with more abounding, informed purpose all wrought by planetary influence, directed by the unseen spirits (or workers) of the great alchemy. 191 original architect, building his microcosmos of a world from the plans and powers evoked in the macrocosm, or heaven of first forms, which, in their multitude and magnificence, are as changeable shadows cast off from the central immortal first light, whose rays dart from the centre to the extremest point of the universal circumference. it is with terrestrial fire that the alchemist br

ary out of his dream of life into his dream of temporary death, or into extinction of the senses and of the powers of the senses; which world s blindness is the only true and veritable life, the envelope of flesh falling metaphorically off the now liberated glorious entity taken up, in charms, by the invisible fire into rhapsody, which is as the gate of heaven. now a few words as to the theory of alchemy. the alchemists boasted of the power, after the elimination and dispersion of the ultimate elements of bodies by fire (represented by the absent difference of their weights before and after their dissolution, to recover them back out of that exterior, unknown world surrounding this world: which world men reason against as if it had no existence, when it has real existence* it is this other

K AMBER THE BASICS OF MAGICK

gick and witchcraft a number of other occult disciplines are prevalent today besides magick. there are many cults and sects which profess their own views, but there are really few differences between them. one popular area in the occult today is witchcraft. this is far removed from the cliche of devil worship. real witchcraft is a nature religion (pagan. witchcraft has much in common with magick. alchemy also has much in common with magick. it's heritage comes from the middle ages. alchemy fathered chemistry and the physical sciences. but the avowed purpose of alchemy, turning lead into gold, is too limiting to be called magick. sometimes the goal of alchemy is interpreted in another way, as the transformation of man into a spiritual being. then there are the numerous modern day seers or '

hemy is interpreted in another way, as the transformation of man into a spiritual being. then there are the numerous modern day seers or 'pychics, as they like to be called, who operate within their own somewhat unique systems. although many of these people are deluded frauds, some are very powerful occultists indeed. of course, everything i have said here is a generalization. magick, witchcraft, alchemy, or any occult field are complex subjects. suffice it to say that magick the basics of magick get any book for free on: www.abika.com 7 includes them all (it is eclectic. for magick is undoubtedly a philosophy which has, as the late aleister crowley wrote "the method of science- the aim of religion" review questions 1) define magick. 2) define esp and pk. give examples. 3) what is the subc

us unconventional magical practices, and other bizarre stuff as makes a nightmare. it is all a matter of degree. most mild self-interest magick (one of the most common kinds) would be called 'gray. better terms may be *constructive magick* as being beneficial; and *aversive magick* as magick intended to work against the natural order, and to tear down. there is also the *high magick* of spiritual alchemy (ie. spiritual growth, also known as 'the great work; and conversely there is 'low magick' which is concerned with materiality. any magick act is likely to produce side effects regardless of whether or not the desired result is achieved. such side effects are no problem for constructive magick, since they are benificial as well. however, aversive magick can produce aversive side effects wh

KNOWLEDGE LECTURE FIVE

the infernal alphabet of doom and yours are the most powerfull 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 t

KNOWLEDGE LECTURE TWO

heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the full moon it reflects the sun of tiphare tii- second knowledge lecture (zelator) the names and alchemical symbols of the three principles of nature are: sulphur f mercury h salt g the metals attributed to the planets in alchemy are' lead! gold& tin$ copper or brass% iron# quicksilver (mercury" silver the following terms are used in books about alchemy. they have the meanings gievn below. sol philosophorum the pure living alchemical spirit of gold- the refined essence of heat and fire luna philosophorum the pure living alchemical spirit of silver--the refined essence of heat and moisture the green lion the stem an

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ts with renowned physicist david bohm (1917-1992) and studied with richard feynman (1918-1988, among the most prominent physicists of the 20th century. dr. wolf has also authored eleven books that were translated into several languages. among his books are: taking the quantum leap: the new physics for nonscientists; the yoga of time travel: how the mind can defeat time; matter into feeling: a new alchemy of science and spirit, and mind into matter. j e f f r e y s at i n ov e r, m d, m s c dr. jeffrey satinover holds degrees from m.i.t (sb, harvard (edm, the university of texas (md, and yale (ms. he completed psychoanalytic training at the c.g. jung institute of z rich. he is a former fellow in psychiatry and child psychiatry at yale, where he was twice awarded the department of psychiatry

determined that the previous theory was a complete fallacy, and that the world could best be understood by using the mechanical principles of physics and chemistry. mechanical science determined that there were no ghosts or demons that dwelled in, and operated, matter. instead, it postulated that matter is operated by cause and effect. chemical reactions do not happen according to the phantoms of alchemy, but according to quantifiable chemical reactions that can be mechanically controlled by mathematics. this mechanical approach made possible our huge progress in understanding matter and its modus operandi. it also led to numerous technological innovations that have benefited us for many years. as we said earlier, modern medicine is fundamentally established upon this mechanical worldview

too contains the best names for all animals, which themselves indicate their nature--kurt sprengel versuch einer pragmatischen geschichte der arzeikunde raymundus lullus (1235-1315) lullus, a spanish writer and philosopher born into a wealthy family in palma, mallorca, was well educated, and became the tutor of king james ii of aragon. he wrote in arabic, latin and catalan. he wrote treatises on alchemy and botany, ars magna, and llibre de meravelles. the creation, or language, is an adequate subject of the science of kabbalah that is why it is becoming clear that its wisdom governs the rest of the sciences. sciences such as theology, philosophy and mathematics receive their principles and roots from her. and therefore these sciences (scientiae) are subordinate to that wisdom (sapientia;

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ct from the company, for the king s master mason, nicholas stone, though master of the company in 1633, and again in 1634, was not enrolled among the accepted masons until 1639(*gould. concise history, p. 111) persons not belonging to the company were also eligible for admission, although from them a higher fee was demanded for the privilege of initiation. elias ashmole, the celebrated student of alchemy, who collected certain texts upon this abstruse science in his theatrum chemicum britannicum, was initiated into a non-operative lodge at warrington in lancashire in 1646(*ibid, p. 112) in 1682 he received a summons to attend a lodge at masons hall in london- which was almost certainly the acception- and was present at the initiation of six candidates, two of whom were not members of the m

hristian rosenkreutz into the mysteries of the rosy cross, commencing from his invitation, or awakening to the inner life, and ending with his final triumph or regeneration as a knight of the golden stone. this is the most curious of all the rosicrucian documents, and it will repay the close study necessary to its comprehension; for within it are contained some of the deepest secrets of spiritual alchemy. 704. the authorship of these pamphlets has always been a matter of speculation. they have all been attributed to johann valentine andreas, a cultured and travelled german scholar of the seventeenth century, who was much interested in secret societies, and was a follower of the doctrines of paracelsus. the arguments for and against his authorship are very ably given by bro. a. e. waite in

the borders of germany and austria, where he received his education and training. like many such communities in the middle ages, this monastery preserved a secret tradition, and its monks, who devoted themselves to meditation, were possessed of genuine spiritual and occult knowledge. here christian rosenkreutz studied those deeper secrets of nature of which chemistry is but the outer shell, that alchemy which is concerned primarily with the transformation of the lead of the personality into the gold of the spirit, and only secondarily with the transmutation of metals and the manufacture of jewels. christian rosenkreutz now began to travel, and after passing through germany, austria and italy, finally reached egypt, where he was welcomed by the brethren of the egyptian lodge of that white

o are not far illuminated" and those "who have greater light' who are "of the higher class; and "are illuminated with the sublimest mysteries and profoundest secrets of masonry; and he speaks to those masons of the higher degree which is found "behind the veil. bro. a. e. waite, who has deeply studied the alchemical tradition, holds that these quotations refer rather to progress in the secrets of alchemy; yet even if that be so, the remarks are of interest, only five years after the foundation, in a tract actually dedicated to the grand lodge. copyright (c) 2005 by anand gholap all rights reserved. terms of use of this web-sg left-hand path and right-hand path from wikipedia, the free encyclopedia the terms left-hand path and right-hand path refer to a postulated dichotomy between two dist

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

anatic. even though little is known about his life, it is presumed that the popular, moralizing literature and other beliefs of his time influenced bosch s symbolism. the paintings of the flemish artist hieronymus bosch (hertogenbosch 1450 1516, reflect his obsession with man s sin and damnation. the world portrayed by the artist is populated by a multitude of symbols from astrology, sorcery, and alchemy, and strange forms that are often composed of dislocated elements of real beings. each detail of his paintings contains an allusion to a symbolic significance within the whole, which can be considered a kind of allegory illustrating the opposite guises of christian life: sin and attachment to earthly pleasures on one hand, and the force of faith against evil on the other. bosch s themes, h

ers as the mystical (occult) wisdom teaching of ancient israel, and which is based on a diagrammatical and symbolic glyph called the tree of life, a pictorial-symbolic representation of the one god and humanity s relationship with god and creation. bota s teachings also draw upon the tarot (viewed as a pictorial textbook of ageless wisdom, the hermetic teachings of hermes mercurious trismegistus, alchemy, and astrology. the doctrine of the oneness of god, the brother/sisterhood of humanity, and the kinship of all life patterned after the ageless wisdom mystery schools constitute the principal subjects of bota s teachings and practices, which, like in other occult orders, have as their major objective the promotion of the welfare of humanity. the meaning of the welfare of humanity is embodi

me in this 1978 film a photographer and his wife move to a quiet new england hamlet from manhattan, and find that things are not as idyllic as they seem. one of the better movies about a couple who stumble onto a secret satanist cult. dee, john astrologer john dee (1527 1608) was born in london of a welsh family. he was educated in cambridge, where he became a fellow of trinity college. magic and alchemy were among his major interests from his earliest years, and he began collecting books and manuscripts. he became a well-known mathematician. he is best known to modern satanists through the inclusion of some of his enochian keys in the latter section of anton lavey s the satanic bible. during the reign of the catholic mary tudor, he was accused of being a heretic and a conjurer. however, h

ereas the highest office is held by the hierarch of eulis. the order s literature is distributed by the beverly hall corporation in quakertown, pennsylvania. fraternity of the hidden light 93 see also magic and magical groups for further reading: clymer, r. swinburne. the rosicrucian fraternity in america. quakertown, pa: rosicrucian foundation, 1935. randolph, paschal beverly. eulis, affectional alchemy. quakertown, pa: confederation of initiates, 1930. fraternity of light the fraternity of light, formed in philadelphia by a group of cabalistic magicians, derives from the tradition of the hermetic order of the golden dawn, although it has no organizational connection. according to the fraternity, individuals are basically a spark of divine consciousness, which is eternal and periodically

n purposes of the fraternity include (1) acting as a modern repository of the ancient wisdom (2) training members for selfless service to humanity through application of the ancient wisdom; and (3) promulgating the ancient wisdom. the writings of the legendary egyptian magus hermes mercurious trismegistus and the cabala represent the main source of the fraternity s teachings, which include tarot, alchemy, and astrology, as well as occult psychology. members of the fraternity, who work through instruction in the occult, meditation, and ritual, is characterized by three levels. the first level trains new initiates into wisdom, love, and power, whereas the second level is formed by the initiates that have developed harmony and balance, and whose higher self is in control of their lives. final

al music for further reading: baddeley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. hermetic order of the golden dawn the hermetic order of the golden dawn was formed in england in 1888 when a group trying to make use of magic formulas using francis barrett s 1801 textbook on magic and alchemy, the magus, were introduced to the materials of psychic fred hockley. s. l. macgregor mathers was the founding member of the hermetic order of the golden dawn and became its most important leader. the hermetic order of the golden dawn taught a disciplined approach to self-transformation through a system of high magic and became the group most credited with initiating the revival of magic i

LIBER 777

nd equilibrium. 23 the great work, talismans, crystal-gazing& c. tui 24 necromancy. 25 transmutations[[vision of universal peacock. 26 the witches sabbath so-called, the evil eye. 27 works of wrath and vengeance kbn 28 astrology. 29 bewitchments, casting illusions. 30 the red tincture, power of acquiring wealth li and khien 31 evocation, pyromancy kbn 32 works of malediction and death khbn 32 bis alchemy, geomancy, making of pantacles[[travels on the astral plane] kbn 31 bis invisibility, transformations, vision of the genius. table i (continued) 15 xlvii. kings and princes of the jinn. xlviii. figures related to pure number. xlix* lineal figures of the planets &c, and geomany. 0. the circle 1. the point 2. the cross the line, also the cross 3. the triangle the plane, also the diamond, ova

LIBER MMCMXI NOTE ON GENESIS

yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the red powder cast upon the water of the metals produceth the golden sol. but it is important not to confuse. the christians have terribly muddled their trinity by making the son the second instead of the third principle* remember that the enumeration of the name \yhla jwr is 300= c [lat .fire of god [lat .o lamb of god! who takest away.w

LIBER PORTA LUCIS

ls of the sub figura i 3 absolute truth. so also are the philosophies. to the adepts, seeing all things from above, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many change and pass; the one remains. even as wood and coal and iron burn up together in one great flame, if only that furnace be of transcendent heat; so in the alembic of this spiritual alchemy, if only the zelator blow sufficiently upon his furnace all the systems of earth are consumd in the one knowledge. 21. nevertheless, as a fire cannot be started with iron alone, in the beginning one system may be suited for one seeker, another for another. 22. we therefore who are without the chains of ignorance, look closely into the heart of the seeker and lead him by the path which is b

LIBER SAMEKH

he gakasa h, the gspirit, h the athyr of physics, which is the framework on which all forms are founded; it receives, records and transmits all impulses without itself suffering mutation thereby. the gearth h is the sphere wherein the operation of these gfundamental h and athyric forces appears to perception. gunder the earth h is the world of* they correspond to the sulphur, mercury, and salt of alchemy; to sattvas, rajas, and tamas in the hindu system; and are rather modes of action than actual qualities even when conceived as latent. they are the apparatus of communication between the planes; as such, they are conventions. there is no absolute validity in any means of mental apprehension; but unless we make these spirits of the firmament subject unto us by establishing right relations (

LIBER TURRIS

h is master of the three? salt is lady of the sea; lord of air is mercury. now by god fs grace here is salt fixed beneath the violet vault. now by god fs love purge it through with our right hermetic dew. 4 liber tvrris vel domvs dei now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! to the one who sent the seven glory in the highest heaven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus (c) ordo templi orientis. this e-text last revised 11.06.2004. key entry, formatting &c. by frater t.s. for celephais press/ nu

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

reationists as critical thinking, something they say is important for students education. indeed, critical thinking must definitely be taught to our students. but critical thinking cannot be based on any dogma of any kind, for example, the postulated existence of an omnipotent intelligent designer able to govern the natural world through a series of miracles.many people would scoff at the idea of alchemy, astrology, and magic being taught in schools, other than in history or anthropology classes. we know why: in spite of what some enthusiasts might say, alchemy, astrology, and magic are not scientifically verifiable. why, then, try to introducemiracles in science classrooms? and besides, the teaching of id would take about fiveminutes and would have a scientific informational content of ze

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

k which really lives up to its title. hall self-published this massive tome in 1928, consisting of about 200 legal-sized pages in 8 point type; it is literally his magnum opus. each of the nearly 50 chapters is so dense with information that it is the equivalent of an entire short book. if you read this book in its entirety you will be in a good position to dive into subjects such as the qabbala, alchemy, tarot, ceremonial magic, neo-platonic philosophy, mystery religions, and the theory of rosicrucianism and freemasonry. although there are some questionable and controversial parts of the book, such as the outdated material on islam, the portion on the bacon-shakespeare hypothesis, and hall's conspiracy theory of history as driven by an elite cabal of roving immortals, they are far out-wei

lements and their inhabitants hermetic pharmacology, chemistry, and therapeutics the qabbalah, the secret doctrine of israel fundamentals of qabbalistic cosmogony the tree of the sephiroth qabbalistic keys to the creation of man an analysis of tarot cards the tabernacle in the wilderness the fraternity of the rose cross rosicrucian doctrines and tenets fifteen rosicrucian and qabbalistic diagrams alchemy and its exponents the theory and practice of alchemy: part one the theory and practice of alchemy: part two the hermetic and alchemical figures of claudius de dominico celentano vallis novi the chemical marriage bacon, shakspere, and the rosicrucians the cryptogram as a factor in symbolic philosophy freemasonic symbolism mystic christianity the cross and the crucifixion the mystery of the

fraternitatis--the anatomy of melancholy--john heydon on rosicrucianism--the three mountains of the wise--the philosophical egg--the objects of the rosicrucian order. 141 fifteen rosicrucian and qabbalistic diagrams schamayim, the ocean of spirit--the seven days of creation--the symbolic tomb of christian rosencreutz--the regions of the elements--the new jerusalem--the grand secret of nature. 145 alchemy and its exponents the multiplication of metals--the medal of emperor leopold i--paracelsus of hohenheim--raymond lully--nicholas flarnmel--count bernard of treviso. 149 the theory and practice of alchemy the origin of alchemical philosophy--alexander the great and the talking trees--nature and art--alchemical symbolism--the song of solomon--the philosopher's gold. 153 the theory and practi

y and its exponents the multiplication of metals--the medal of emperor leopold i--paracelsus of hohenheim--raymond lully--nicholas flarnmel--count bernard of treviso. 149 the theory and practice of alchemy the origin of alchemical philosophy--alexander the great and the talking trees--nature and art--alchemical symbolism--the song of solomon--the philosopher's gold. 153 the theory and practice of alchemy, part ii the alchemical prayer--the emerald tablet of hermes--a letter from the brothers of r. c--the magical mountain of the moon--an alchemical formula--the dew of the sages. 157 the chemical marriage christian rosencreutz is invited to the chemical wedding--the virgo lucifera--the philosophical inquisition--the tower of olympus--the homunculi--the knights of the golden stone. 161 bacon

uthority. thoth hermes trismegistus, the founder of egyptian learning, the wise man of the ancient world, gave to the priests and philosophers of antiquity the secrets which have been preserved to this day in myth and legend. these allegories and emblematic figures conceal the secret formul for spiritual, mental, moral, and physical regeneration commonly known as the mystic chemistry of the soul (alchemy. these sublime truths were communicated to the initiates of the mystery schools, but were concealed from the profane. the latter, unable to understand the abstract philosophical tenets, worshiped the concrete sculptured idols which were emblematic of these secret truths. the wisdom and secrecy of egypt are epitomized in the sphinx, which has preserved its secret from the seekers of a hundr

h demiurgus jehovah. lucifer here represents the intellectual mind without the illumination of the spiritual mind; therefore it is "the false light" the false light is finally overcome and redeemed by the true light of the soul, called the second logos or christ. the secret processes by which the luciferian intellect is transmuted into the christly intellect constitute one of the great secrets of alchemy, and are symbolized by the process of transmuting base metals into gold. in the rare treatise the secret symbols of the rosicrucians, franz hartmann defines the sun alchemically as "the symbol of wisdom. the centre of power or heart of things. the sun is a centre of energy and a storehouse of power. each living being contains within itself a centre of life, which may grow to be a sun. in t

MASTERING WITCHCRAFT

to make your working tools, the first thing you must do is to learn how to purify and consecrate all your raw materials (or exorcise them, as we call it) by means of salt, water, and incense. theoretically, the salt, water, and incense stand for the four elements of the wise earth, water, and fire, together with air symbolically constituting the basis for the material universe, in the language of alchemy and witchcraft. by exorcising anything you are in effect symbolically using these four basic constituents to "wash" the article of all extraneous vibrations, prior to recharging it with your own will and concentrated witch power. before, in fact, transforming it into a servant to accomplish a given magical task. throughout the following pages i will refer to this process of purification as

bute of the lady. cabalistic legend has it that balkis, queen of sheba, was a witch, and that the wisdom she came to question solomon, king of israel, about was magical in content. i am the rose of sharon, and the lily of the valleys, as the lily among thorns, so is my love among the daughters. the rose has been preserved as the lady's emblem in the annals of courtly love and among the symbols of alchemy. the lily, however, passed directly into christian catholicism and became an attribute of the madonna, which is only right and proper, as the virgin mary is but a christian echo of an aspect of the lady herself. however, due to this association, it is more to be considered a symbol of cool chastity rather than love or passion. having seen to your initial preparations, illumine the lamps an

MEANING OF MASONRY

source christianity itself came into the world. from them originated the great school of kabalism, that marvellous system of secret, oral tradition of the hebrews, a strong element of which has been introduced into our masonic system. from them, too, also issued many fraternities and orders, such, for instance, as the great o rders of chivalry and of the rosicrucians, and the school of spiritual alchemy. lastly, from them too also issued, in the seventeenth century, modern speculative freemasonry. to trace the genesis of the movement, which came into activity some 250 years ago (our rituals and ceremonies having been compiled round about the year 1700, is beyond the purpose of my present remarks. it may merely be stated that the movement itself incorporated the slender ritual and the elem

MICHAEL FORD WITCHMOON

st beyond the sphere of da ath, which is dual in it's qualities. da ath is often represented as a power zone of wisdom, the hidden knowledge. one may ask, what is the key? the key is the subconscious, the dark matter of the brain. vampyrism is also the will-directed internal focus of exploring the immortal aspects of the vampyre in shadow and dream form. it is a process of sinister or left-handed alchemy, being the adversarial path of luciferian self-development. elementals are different from spirits in that they will often take the form of desires and what we call atavisms, they take the form of urges within the psyche and rarely can be 18 18 made to assume visible appearance. austin spare was said to be able to do such at certain times however his witch mother yelg paterson was said to d

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

se semites or hebrews (habiru)that were in palestine (see p. 196)dates of exodusit can be determined that the israelite exodus from egypt occurred during the year of ramesis isdeath- the first year of pharaoh seti i (1333 b.c).mt. sinaithere was an alchemical workshop frequented by moses and the israelites. it was dedicated to the god-dess hathor (see p. 202)pyramidinner fire, denotes the fire of alchemy, the essence of life.miriam, wife of mosesthe epithet mery was again used for her as it was for the sister of moses and for his daughter and grand-daughter. this miriam was actually queen kiya and was greatly beloved. she had a strong family tieto the mesopotamian annunaki (see p. 208)miriam= mery-amonson of moses (tutankhamun)unlike nefertiti, queen kiya bore a son to moses, namely tutank

hat mars was sending signals to earth(seep. 33.)appendix b: book abstracts264atlantis, alien visitation, and genetic manipulation atlantis, alien visitation, and genetic manipulation265 appendix c:suggested areas of researchthe following information is included to support certain passages and references from atlantis, alienvisitation, and genetic manipulation.the rise of the alchemiststhe rise of alchemy (magic) was not an accident or an event which happened simultaneously in europeand elsewhere as part of the erstwhile movement of the times, as has been put before us by modern his-torians. almost all of the so-called alumni of alchemy were under royal patronage and were membersof occult societies, such as the rosicrucians and masons. many were instrumental in creating the educa-tional and

brotherhood. we forget that most of the pre-industrial sci-entists were occultists and had written on astrology, demonology, and magic. many were metallurgists.the quaint medieval imagery of the sorcerer in his garret, the alchemist in his test-tube filled laboratoryis a romantic smoke-screen behind which lies a very interesting tale that finally needs telling. the following were abstracted from alchemy and alchemists by sean martin:georgius agricola (1494-1555) an expert in mineralogy and metallurgy.henry cornellius agrippa (1486-1535) wrote de occulta in 1510. he was known to have set up a network of secret societies and spies across europe. he was characterized by christopher marlowe in doctor faustus.johann valentin andreae (1586-1623) elias ashmole (1617-1692) founder of the ashmole

f turin for the savoy family. his famous notebooks are now in the posses-sion of bill gates of microsoft.rabbi judah loew (1609) creator of the golem, an automaton made from clay and operated by magic.michael maier (1568-1622) diplomat and doctor, involved in bringing alchemical ideas into the political arena.claudio monteverdi (1567-1643) composer.sir isaac newton (1642-1727) heavily involved in alchemy.paracelsus (1493-1541) founder of homeopathy.giambattista della porta (1535-1615) sorcerer involved in metallurgy, perfected the camera obscura.francois rabelais (1494-1553) satanistic playwrite and rebel.sir walter raleigh (1554-1618) pirate and member of the tudor dynasty.sir george ripley (1490) studied on the island of rhodes with the knights of st. john (tem-plars).emperor rudolph ii

ested areas of research on earth and godhood. secret societies often determine in the depths the changes that take place on thesurface. arthur edward waite, quoted by a. ralph epperson, the unseen hand 126 (1985. of all the secretsocieties in the world, the only one in which the number 33 is important is the secret cult of freema-sonry, which mixes a brew of symbols from egypt, the bible, persia, alchemy, and twisted occultists'imaginations. freemasons are sworn to protect their brother freemasons should they engage in immoral or criminalconduct. the royal arch mason swears, i will aid and assist a companion royal arch mason, whenengaged in any difficulty, and espouse his cause, so far as to extricate him from the same, if in mypower, whether he be right or wrong. a companion royal arch ma

MICHAEL WYNN THE SOUL TRAVELERS

lower self can take years, and this long-term ambition requires a series of rituals which slowly merge the magician, and his guardian angel into one body. merger with one s holy guardian angel is also called the great work, and it is among the highest achievements of both white and black magicians. although the term is used profanely to describe the chemical conversion of one element to another, alchemy is another word used to describe this kind of spiritual development; the middle pillar ritual detailed earlier is one example of spiritual alchemy. the individual steps of spiritual development are called initiation. contrary to popular belief, which uses words like initiation to describe entry into a group, in magic initiation represents increasingly advanced states of spiritual alchemy

MORALS AND DOGMA

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

learn and to do--this is the soul's work here below. the soul grows as truly as an oak grows. as the tree takes the carbon of the air, the dew, the rain, and the light, and the food that the earth supplies to its roots, and by its mysterious chemistry transmutes them into sap and fibre, into wood and leaf, and flower and fruit, and color and perfume, so the soul imbibes knowledge and by a divine alchemy changes what it learns into its own substance, and grows from within outwardly with an inherent force and power like those that lie hidden in the grain of wheat. the soul hath its senses, like the body, that may be cultivated, enlarged, refined, as itself grows in stature and proportion; and he who cannot appreciate a fine painting or statue, a noble poem, a sweet harmony, a heroic thought

rtue. among the sciences taught by hermes, there were secrets which he communicated to the initiates only upon condition that they should bind themselves, by a terrible oath, never to divulge them, except to those who, after long trial, should be found worthy to succeed them. the kings even prohibited the revelation of them on pain of death. this secret was styled the sacerdotal art, and included alchemy, astrology, magism [magic, the science of spirits, etc. he gave them the key to the hieroglyphics of all these secret sciences, which were regarded as sacred, and kept concealed in the most secret places of the temple. the great secrecy observed by the initiated priests, for many years, and the lofty sciences which they professed, caused them to be honored and respected throughout all egyp

ll the hieratic and mystic allegories of the ancient dogmas, under the seal of all the sacred writings, in the ruins of nineveh or thebes, on the worn stones of the ancient temples, and on the blackened face of the sphinx of assyria or egypt, in the monstrous or marvellous pictures which the sacred pages of the vedas translate for the believers of india, in the strange emblems of our old books of alchemy, in the ceremonies of reception practised by all the mysterious societies, we find the traces of a doctrine, everywhere the same, and everywhere carefully concealed. the occult philosophy seems to have been the nurse or the godmother of all religions, the secret lever of all the intellectual forces, the key of all divine obscurities, and the absolute queen of society, in the ages when it w

erious ternary, under the emblem whereof are allegorically contained the highest secrets of the kabala. christianity should not have hated magic; but human ignorance always fears the unknown. science was obliged to conceal itself, to avoid the impassioned aggressions of a blind love. it enveloped itself in new hieroglyphs, concealed its efforts, disguised its hopes. then was created the jargon of alchemy, a continual deception for the vulgar herd, greedy of gold, and a living language for the true disciples of hermes alone. resorting to masonry, the alchemists there invented degrees, and partly unveiled their doctrine to their initiates; not by the language of their receptions, but by oral instruction afterward; for their rituals, to one who has not the key, are but incomprehensible and ab

ch industry "it ascends from earth to heaven, and again descends to earth, and receives the force of things above and below "thou shalt by this means possess the glory of the whole world, and therefore all obscurity shall flee away from thee "this is the potent force of all force, for it will overcome everything subtile, and penetrate everything solid "so the world was created" all the masters in alchemy who have written of the great work, have employed symbolic and figurative expressions; being constrained to do so, as well to repel the profane from a work that would be dangerous for them, as to be well understood by adepts, in revealing to them the whole world of analogies governed by the single and sovereign dogma of hermes. so, in their language, gold and silver are the king and queen

MOTTA MARCELO THE COMMENTARIES OF AL

h pollution was actually excused as being in the nature of involuntary offence, just as if one were to assert that a sleep-walker who has fallen over a precipice were any less dead than empedocles or sappho. the doctrine of thelema resolves the whole question in conformity with the facts observed by science and the proprieties prescribed by magick. it must be obvious to the most embryonic tyro in alchemy that if there be any material substance soever endowed with magical properties, one must class, primus inter pares, that vehicle of essential humanity which is the first matter of that great work wherein our race shares the divine prerogative of creating man in its own image, male and female (let us not forget, lest we turn pious, that all species share this divine prerogative, from viruse

66, and 'die' in verse 68. there is evidently an intention to identify the climax of love with that of life. it is then not unnatural for us to ask: can 'death' have some deeper significance than appears? scorpio, the zodiacal sign of death, is really the sexual or reproductive function of nature. it is the earth-transcending eagle, the self-restoring serpent, and the self-immolating scorpion. in alchemy it is the principle of putrefaction, the 'black dragon, whose state of apparent corruption is but a prelude to the rainbow-coloured spring-tide of the man in motley. the nymph of spring, syrinx, the trembling hollow reed which needs but breath to fill the world with music, attracts pan, the goat-god of ecstatic lust, by whose work the glory of summer is established anew. it is obvious that

only to the most fulminating and irremediable disaster. menstrual blood is the best blood because it is completely free of karma, being a natural elimination of the organism. the "sacrifice of children, so commonly described in the traditions of many different religions, is to be interpreted alchemically. this is a hint for christians and jews. it was the catastrophe that overtook atlantis (where alchemy was general practice) that, leaving only garbled legends in its many colonies, caused the cruel and superstitious corruption of the bloody sacrifice (incidentally, atlantis was not "destroyed for its sins. its disappearance was due to one of the periodical upheavals of the earth's crust which occur with twenty to thirty thousand year intervals) 25. this burn: of this make cakes& eat unto m

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

world in the growth of culture in the west. it was the arabs, though, who reintroduced aristotle in a form permeated with neopythagorism and neoplatonism. it was also the arabs who passed on the knowledge of mathematics in general, particularly algebra and the works of euclid. 76 the origins of freemasonry from ancient times to the middle ages nor should we overlook the considerable influence of alchemy. this science, which took shape in the syncretic milieus of third-century alexandria as a synthesis of egyptian, chaldean, jewish, and hellenic speculations and practices, evolved rapidly before entering byzantium and from there the arab world, notably in the fatimid and ismailian sects. it was among the arabs in the thirteenth century that arnaud de villeneuve, saint thomas, raymond lulle

ch took shape in the syncretic milieus of third-century alexandria as a synthesis of egyptian, chaldean, jewish, and hellenic speculations and practices, evolved rapidly before entering byzantium and from there the arab world, notably in the fatimid and ismailian sects. it was among the arabs in the thirteenth century that arnaud de villeneuve, saint thomas, raymond lulle, and roger bacon studied alchemy, which took on considerable importance in europe during the fourteenth and fifteenth centuries. we should also note that its symbolism is closely tied to that of philosophy and construction. in the architectural domain, european builders were subject to the direct influence of the arab world. in fact, masons' marks, those symbolic markings left by european masons on all their work starting

lphabet, which, outside of some international variations, was a language that all workers could understand.7 the symbolism in architecture, sculpture, and stained glass, which was the work of artists under the direction of the clerics, was the expression of science and philosophy, akin to that of alchemists and hermeticists. throughout the middle ages and the renaissance, philosophy, metaphysics, alchemy, and hermeticism were closely commingled and these disciplines were inseparable from theology. the means of expression were the same in all these areas, for, in the final analysis, they could all be boiled down to the formulation of fundamental metaphysical truths. it is easy to cite famous alchemists who were also master builders, such as gerbert, who was pope from 999 to 1003 under the n

ding of christian rosenkreuz (1616. robert fludd (1547-1637, whose works enjoyed considerable success, established himself as a defender of the rosicrucian order. rosicrucian societies were formed in london under his influence and adopted his philosophical doctrines. these ideas were inspired by those of paracelsus, cornelius agrippa of nettesheim, and jacob boheme and consisted of a synthesis of alchemy, the kabbalah, and neoplatonic and hebraic traditions collected from the writings of hermes trismegistus mixed with the ambitions and mysticim of the rosicrucians. francis bacon (1560-1626) chancellor of james i, is the famous author of la nova atlantis. in this fictional work, bacon depicts a republic headed by a secret society consisting entirely of intellectuals from the fields of both

whose members were the same as those of the academies, exerted a similar influence. another important society that likely had an effect on masonry, however indirect, is the guild of mages. it was founded in 1510 by henri cornelius agrippa when he arrived in london and was modeled on the organization he had already created in france. the guild of mages was a secret society consisting of masters of alchemy and magic- its members, who used personal identification signs and passwords, founded corresponding organizations chapelies in other european countries for the purpose of studying the "forbidden" sciences. if we give credence to a manuscript by michael meir (1568-1622, conserved speculative freemasonry 243 in the leipzig library, this guild of mages gave birth in germany to the brothers of

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

ONYX TABLET OF SET

st time, so what? i understand the "idea" of the vi, but that doesn't mean i am ordering my medallion tomorrow. 2. we recognize them to create a magical link between them and us. their adventures and strivings help us out, if we keep open eyes and ears to be inspired by them. now if we are too full of deadly self importance we can't profit by this, but if we remain alive then we have performed an alchemy that lets our students, also act as our teachers. what is needed to be a second degree? to be a second degree one must have an understanding of the _ct. this means life changing understanding as well as intellectual understanding. one must have magical ability. this means real life control. one must have loyalty to the temple. this means that factors one andt wo are turned toward us (and t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

yais astrology of personalifj is an excellent textbook for the inquisitive student. the author regards astrology as the "algebra of life" which gives meaningful relationships to the events of life. a more comprehensive but less philosophical text is the a to z horoscope maker and delineator by llewellyn george (llewellyn publications, st. paul. these two should be studied together. with regard to alchemy, while some of the basic definitions of the so-called 6 the golden dawn knowledge lectures are accurate enough so far as generalizations go, they may be of small value when examining classical spagyric texts. the later work of the order is also surprisingly vague on alchemy, and contributes little to clarify understanding. some extraneous help is obviously required on this topic. i strongl

pagyric texts. the later work of the order is also surprisingly vague on alchemy, and contributes little to clarify understanding. some extraneous help is obviously required on this topic. i strongly recommend the alchemist's handbook by frater albertus (paracelsus research society, salt lake city, 1964. while lacking in literary style, it is nevertheless one of the most complete introductions to alchemy i have ever found, providing as it does, an abc of practical instruction. i know of no other that even attempts this task. the order instructions on geomancy are in the fourth volume of the original edition (volume i1 of this new one. i mention it here, albeit prematurely, because the portal paper brings up the topic. there is no equivalent instruction elsewhere. i grew to like this as a d

order as an organised body of students ceased to exist. instead, there was an oral continuation of teaching from isolated initiates here, there and everywhere, until more recent times when religious and political conditions did not militate against the advisability of formulating a group. with the institution of a definite body, the original system of grades was re-established, and the systems of alchemy, the qabalah andmagic once more were taught to zealous, aspiring neophytes. as a cloak to their activities, they likewise continued in the early agreement of the order which was "first, that none of them should profess any other thing than to cure the sick, and that gratis. second, none of the posterity should be constrained to wear one certain kind of habit, but therein to follow the cust

a; and frederick hockley possessed of the power of vision in the crystal, and bhose manuscripts are high$ esteemed. these ind other contemporary d e of t i this order received their knowledge and vower from predecessors of equal and even of greater eminence. they receivgd indged and havi handed down to;s their doc16 the golden dawn trine and system of theosophy and hermetic science and the higher alchemy from a long series of practised investigators whose origin is traced to the fratres roseae crucis of germany, which association was founded by one christian rosenkreutz about the year 1398 a. d "the rosicrucian revival of mysticism was but a new development of the vastly older wisdom of the qabalistic rabbis and of that very ancient secret knowledge, the magic of the egyptians, in which th

rom the impact of a higher type of life or consciousness, can only <41> produce a commonplace thing of the natural life. it reminds us of the sentiment of the alchemists who expressed contempt of their first matter as it existed in its natural or impure state, in the condition where it normally is found. but 26 the golden dawn this first matter, cleansed and purified by the psycho-chemical art of alchemy, that is to sav bv initiation -is that which is transformed into the most vrecious thine in the whoie korld. but until cleansed and purified it is of little dr no value. kature, however, aided where she had left off by wise and devout men, may surpass herself. and this is why psellus claims that the soul of itself and by itself is not able to attain to divinity unless and until it is guide

and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! cii9> second knowledge lecture the names andaichemica1 symbols of the three principles of nature are- sulphur 9 mercury salt@ the metals attributed to the planets in alchemy are- lead 5 gold 0 tin 2 copper or brass' 9 iron d quicksilver g silver) the following terms are used in books about alchemy. they have the meanings given below. sol philosophorum the pure living alchemical spirit of gold-the refined. essence of heat and dryness. luna philosophorum the pure living alchemical spirit of silver-the refined essence of heat and moisture. c120> the green lion th

REGARDIE TALISMANS

making a talisman for each one of the seven ancient planets, and thus a different one for use every day of the week. in this manner, the daily use of the appropriate talisman may help rectify some of the astrological imbalances in his horoscope and in his personality make-up. this idea is not necessarily new or revolutionary. it has been suggested before in a somewhat different area. students of alchemy, familiar with what is called the lesser circulation, are taught that certain herbs are attributed to the influence of certain planets. such herbs can be prepared alchemically (see the alchemist s handbook, paracelsus research society, salt lake city, 1961, and a different one be self-administered every day. in this way, the planetary influences of a high potency are organismally absorbed

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

he rang the ceremonial bell in the middle of the night 226 whichannounced his success. however, when the other brethren reached him, he was lying on the floor,apparently dead. the brethren tried to discover his last secret by consulting the working papers thatlay on the bench205the initiate is therefore put into the role of a brother trying to piece together gualdi222s discovery, byinvestigating alchemy, astrology and astronomy, etc. at the climax of the philosophus ceremony,the initiate sees gualdi return to life 226 the hymn which is sung at this point giving some telling cluesrituals of the societas rosicrucianis in angliaforeword3 as to the real nature of the "elixir vitae"alex sumner.rituals of the societas rosicrucianis in angliaforeword4 zelatorfirst sectionthe aspirant in the prep

vering the main hall to whicheach one communicated by a short passage while having inter-communication with each other.upon entering the first passage from the chapel porch, and near what we may term the south-west,we are led to the entrance of a quadrangular apartment of convenient proportions; having a rude builtroof with sieve flue or outlet for vapours, and fitted up and devoted to chemistry, alchemy and theirkindred studies. the equipment of materials essential for service were plain receptacles, butapparently for a long series of years been in practical use.in this apartment evidently unconscious of any intrusion were gowned and cowled in blue, sevenstudents of the pestle and mortar, mixing, compounding and calculating without unnecessaryconverse or recognition of each other's presen

d comprehension and exceeding wisdom. grant his instructions be received by thelight necessary to impart thy holy hidden secrets, and to thee be all the glory. amen.the theoricus, now rising, will listen to the purpose of the degree.suffragan:theoricus, you have now arrived at the third grade, or physical branch of the system ofrosicrucianism called practicus. you are now to delve in the mines of alchemy and hermeticism sofar as we may be enabled, under our brief forms and symbolic services to impart the same to you.we can, at best, but place in your hands the wrap upon which you must weave the threads, which wewill also give you (some dark and sombre, other bright and golden) a picture pleasing to the eye ofthe eternal, who is to pass upon your work. alchemy is so called because it is an

r faith, the former as the emblemof your desire for the dawn of immortal knowledge. but i must first invest you with mystic modes ofrecognition, and this lead on 'sub-rosa, which is my pass.sign: palm of hand open, palm against the other as he makes sign. make a waving motion as youraise it (flame).token: place right hand upon palm against the other as he makes sign.password: chymia (chemistry or alchemy).secret word: ignis (fire).battery (cross and rosa).the initials of the passwords of the ancients with my own form 'i.g.n.i.s.'you will now repair under the guidance of your conductor to where you may be properly qualifiedto enter upon the discharge of your new duties, for now you are to prepare for the golden duty ofbecoming man's benefactor, to assist and minister to the unfortunate from

ur new duties, for now you are to prepare for the golden duty ofbecoming man's benefactor, to assist and minister to the unfortunate from disease, or cruel accident,or the greater sufferings from man222s inhumanity to man through conflicting passions.you will, therefore, remove the raiment of blue of hope, of the science of chemistry, and replace itwith that of the higher class: of the science of alchemy and hermeticism, of which, yellow throughall time has been the emblem, and that of a nobler grade of wisdom.for we now proclaim, that having entered upon a more active sphere of duty to you fellow man, yoube entitled to be recognised as practicus.when duly invested, be obedient to the instructions of your faithful guide, who will introduce you tothe laboratory of your future companions, ph

rmeticism, of which, yellow throughall time has been the emblem, and that of a nobler grade of wisdom.for we now proclaim, that having entered upon a more active sphere of duty to you fellow man, yoube entitled to be recognised as practicus.when duly invested, be obedient to the instructions of your faithful guide, who will introduce you tothe laboratory of your future companions, philosophers in alchemy, by the battery of 4 and 3,significant of the 4 points or arms of the cross, and 3, the divine triad emblemized by the deifiedrose.you may now retire.rituals of the societas rosicrucianis in angliapracticus29 second sectionpracticus is robed in yellow or colour of gold, and is conducted to the entrance of the 3 apartment,the laboratory of the hermeticists; in which there are five companion

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

nes, behind the darkness and strange ordeals of all initiations, under the seal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception by all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy seems to have been the nurse or god-mother of all intellectual forces, the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the educat

city, under which emblem the highest secrets of the kabalah are allegorically contained. christianity owes therefore no hatred to magic, but human ignorance has ever stood in fear of the unknown. the science was driven into hiding to escape the impassioned assaults of blind desire: it clothed itself with new hieroglyphics, falsified its intentions, denied its hopes. then it was that the jargon of alchemy was created, an impenetrable illusion for the vulgar in their greed of gold, a living language only for the true disciple of hermes. extraordinary fact! among the sacred records of the christians there are two texts which the infallible church makes no claim to understand and has never attempted to expound: these are the prophecy of ezekiel and the apocalypse, two kabalistic keys reserved

elf of himself. such is the explanation of the triad and the origin of the dogma of the trinity. the magical dogma is also one in three and three in one. that which is above is like or equal to that which is below. thus, two things which resemble one another and the word which signifies their resemblance make three. the triad is the universal dogma. in magic principle, realization, adaptation; in alchemy azoth, incorporation, transmutation; in theology god, incarnation, redemption; in the human soul thought, love and action; in the family father, mother and child. the triad is the end and supreme expression of love; we seek one another as two only to become three. there are three intelligible worlds which correspond one with another by hierarchic analogy; the natural or physical, the spiri

d the evocation of memories in necromancy or other magical works. we shall return also to the great magical agent in the fourth chapter of the ritual, where we shall complete our indications of the characteristics of the great arcanum, and of the means of recovering this tremendous power' here let us add a few words on the four magical elements and elementary spirits. the magical elements are: in alchemy, salt, sulphur, mercury and azoth; in kabalah, the macroprosopus, the microprosopus and the two mothers; in hieroglyphics, the man, eagle, lion and bull; in old physics, according to vulgar names and notions, air, water, earth and fire. but in magical science we know that water is not ordinary water, fire is not simply fire, etc. these expressions conceal a more recondite meaning. modern s

nciple; fire and water are referable to the female principle, since the philosophical cross of pantacles, as affirmed already, is a primitive and elementary hieroglyph of the lingam of the gymnosophists. to these four elementary forms correspond the four following philosophical ideas spirit, matter, motion, rest. as a fact, all science is comprised in the understanding of these four things, which alchemy has reduced to three the absolute, the fixed and the volatile referred by the kabalah to the essential idea of god, who is absolute reason, necessity and liberty, a threefold notion expressed in the occult books of the hebrews. under the names of kether, chokmah and binah for the divine world; of tiphereth, chesed and geburah in the moral the tetragram 23 world, and of jesod, hod and netsa

wisdom; of mercury, that is, personal skill and application; finally, of sulphur, representing vital energy and fire of will. by these are we enabled to change into spiritual gold things which are of all least precious, even the refuse of the earth. in this sense we must interpret the parables of the choir of philosophers, bernard trevisan, basil valentine, mary the egyptian and other prophets of alchemy; but in their works, as in the great work, we must separate skillfully the subtle from the gross, the mystical from the positive, allegory from theory. if we would read them with profit and understanding, we must take them first of all as allegorical in their entirety, and then descend from allegories to realities by the way of the correspondences or analogies indithe great work 59 cated i

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

admirers pass from hope to fear, from joy to despondency. to operate always on the same side and in the same manner is to overweight one basin of the balance, and complete destruction of equilibrium is a rapid result. continual caressings beget satiety, disgust and antipathy, just as constant coldness and severity in the long run alienate and discourage affection. an unvarying and ardent fire in alchemy calcines the first matter and not seldom explodes the hermetic vessel: the heat of lime and mineral manure must be substituted at regular intervals for the heat of flame. and so also in magic: works of wrath or severity must be tempered by those of beneficence and love. if the will of the operator be ever at the same tension and directed along the same line, great weariness will ensue, tog

perior world, the first matter of the great work is enthusiasm and activity; in the intermediate world, it is intelligence and industry; in the inferior world, it is labour; in science it is sulphur, mercury and salt, which, volatilized and fixed alternately, compose the azoth of the sages. sulphur corresponds to the elementary form of fire, mercury to air and water, salt to earth. all masters in alchemy who have written concerning the great work have employed symbolical and figurative expressions, and have been right in so doing, not only to deter the profane from operations which would be dangerous for them, but to make themselves intelligible to adepts by revealing the entire world of analogies which is ruled by the one and sovereign dogma of hermes. for such, gold and silver are the su

n proportion to their knowledge and their faith, and have reproduced their thought in the phenomena of the fusion, salification and recomposition of metals. agrippa, who was a man of immense erudition and fine genius, but pure philosopher and sceptic, could not transcend the limits of metallic analysis and synthesis. etteilla, a confused, obscure, fantastic but persevering kabalist, reproduced in alchemy the eccentricities of his misconstrued and mutilated tarot; metals in his crucibles assumed extraordinary forms, which excited the curiosity of all paris, with no greater profit to the operator than the fees which were paid by his visitors. an obscure bellows-blower of our own time, who died mad, poor louis cambriel, really cured his neighbours, and, by the evidence of all his parish, brou

ROBERT KIRK WALKER BETWEEN WORLDS

y christian writers, from classical norse, celtic and other european myths and legends and from archaeological evidence. we also have a wide range of texts from the renaissance period onwards, in which such perennial metaphysical and magical themes and systems are restated in various ways although kirk's book is always declared to be a text or collection of folklore, it often reads like a book on alchemy renaissance theosophy, or esoteric spiritual arts. it is only fair to state firmly at this point, that many of the medieval and renaissance magical and mystical texts and systems can only be truly interpreted in the light of folklore and collective tradition, and that scholars specializing in these texts often totally miss their true ground of http//www.dreampower.com/kirk_wbw/pg_10.htm (4

uggested in the introduction (page 3) this letter may have part of the curiosity shown towards seership in terms of military intelligence: perhaps the most important general aspect of it is that tarbett began by disbelieving in the sight, but was convinced by so many examples both in his own experience and as reported to him. robert boyle, one of the founders of modern chemistry developing out of alchemy, was interested in apparitions at that time, and is known to have written a paper on encounters experienced by miners while working underground. page 39 many highlanders [and] yet. more islanders were qualified with this second sight. men women and children indistinctly [that is indiscriminately] were subject to it. it is a trouble to most. and they would be rid of it. if they could. here

ficient, for the sequences must be experienced. in many versions of the ballad, the description is given, then repeated in its entirety during the chronological development of the disenchantment. three courts of elfland are usually described- those that ride on black, brown and white horses. these correspond to three orders of inner-world beings in magic, and to three phases of changing matter in alchemy. 12. the transformations in effect how do the transformations work? we are given a rationalized explanation on the superficial level of the ballad: the fairies change tam lin into shapes difficult for janet to hold, so that they might keep him as their sacrifice to hell. there are obviously certain laws at work, as were observed in the earlier stages of the story where tam lin was summoned

s, and the mysterious spirit of origination and love. the interaction is catalytic, for until the element of 'grace' or 'redemption' enters the field of operation through love, tam lin cannot change. once this new element is added, his startling transformations occur rapidly, and he is liberated as a new and reborn individual. the strong links between this old scottish ballad and the processes of alchemy should be obvious. both describe a magical sequence of http//www.dreampower.com/kirk_wbw/pg_126.htm (11 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds appendix 3: the ballad of tam lin 136 transmutations, effected by laws usually unperceived by mortal men, but nevertheless present and powerful in the heart of matter. the actual sequence and presentation of the transformat

RUBY TABLET OF SET

in your own words, interpret the symbolism of the pentagram. 82. what is meant by the term "the temple in man" 83. what is "sex magick" and its value if any? 84. what is the kundalini? the fire snake? 85. what is meant by the "ordeal with the demon crowley" 86. what was the secret seal of the a.a, and what did it mean? 87. what is the abyss? 88. when does human peak performance occur? why? 89. in alchemy, the mundane transmutation of metals was symbolic of what? 90. how can the rejection of gods aid setians in conquering death? 91. what are ley lines? 92. what constitutes a "school" in ouspenskian terms? 93. define "symbols" and "symbolism. 94. what determines that which is humanly possible? 95. what is the best way to work with a "false personality" 96. what is meant by "the law of the fo

nifestation is unlimited being in growth, and xem is unlimited being. xem- the quest xem must be recognized as a desirable state of being, willfully chosen as a step of one's xeper, accurately perceived by the initiate, and earnestly worked towards. xem does not occur by accident. xem is reached through a quest. each initiate must define his own question, and must quest for the answer. just as in alchemy the initiate himself is transformed upon creation of the philosopher's stone, so too is the initiate transformed to xem upon resolution of or during his quest. i invite initiates of the order of the trapezoid to compare this quest to the grail search. the question and the quest are individual. initiates may occasionally share a question, but more often our quests will each be unique. this

tion to the self except that the power to love is as great as the essential self. love is great. love wants what is best for the other and does not presume to know what is best for the other; nor does it expect love in return. love is the energy, the drive for setian evolution. is the force, if you will- the force, if you will! we make good magic when desire is satisfied with those we love. it is alchemy when two or more are blended in love as one. if anyone can blend love with the satisfaction of one's own aims and desires, the setian magician can. the setian lover who is steeped in need, however, soon loses the power to love and is a god in trouble. the benefits to self from love are an unexpected reward: its own continuation and perfection. love is pure when it lasts through love for st

etry of this page. what now followed was a discussion of arcs, spheres, triangles, etc. not too dissimilar from the golden section. i leave it to each magician to understand their significance. footnotes 1. refer to the golden section working record tarot primer table of contents. preface. introduction. lesson 1- the tarot and magic. lesson 2- elements of a reading. lesson 3- the cards. lesson 4- alchemy. lesson 5- numerology. lesson 6- the kaballah. lesson 7- astrology. lesson 8- sex (and related topics. lesson 9- recording a layout. lesson 10- the vocabulary. lesson 11- the wasserman layout. lesson 12- your first reading, central section. lesson 13- your first reading, next section. lesson 14- your first reading, third section. lesson 15- your first reading, fourth section. lesson 16- yo

this primer as a companion to crowley's text, which you will use along with this primer. students of this tarot primer should have crowley's textual book of thoth, and you will be directed to read in that text from time to time. you should also have the book of thoth tarot deck, since this primer will make repeated references to the symbolism inherent in that deck.(4) if you are not familiar with alchemy, numerology, or the kaballah, you will also need to read an appropriate introduction to each (available in cavendish's the black arts(5) and similar books. you will be told to read these items at the appropriate times in the following lessons. throughout these lessons i cite examples from my own experiences and actions. learn from them, but remember that imitation, the sincerest form of fl

readings are true. given that we recognize these different states of being, and given that we want to use the tarot to enhance communications from our higher selves to our active selves, how do we do this? the tarot is a language, a symbolic language. to be able to read the language we need to be able to understand the symbols. the symbols in the book of thoth come from numerology, kaballah, and alchemy. to master the tarot we would need to master these fields as well. fortunately we don't need to master a language to use it. we simply need to understand enough of it to send and receive the simpler messages "me hungry" serves almost as well as "i worked through lunch-time today, and that juicy, sizzling steak smells divine; may i have some please" to begin studying the tarot, you should b

SABBATIC KABALA OF THE CROOKED PATH

f the empowerments presented in this cell in the azo tic text of which the following carries a lot of essence "mirror the whole nature in your portrait and see the secret beauty. open eye and mind for this. this is the way of netzasch inspiring the "eye" and "mind" for this task. this cell is the place for the fundamental creation of form. the influence of mercury has stirred up the water and the alchemy has started. in this phase of creation "vac" is important "vac" is an aspect of sarasvati as the goddess of speech, signifying sound, or rather the primordial sounds of creation. breath is air and the component needed for transmutation, as seen in the techniques of pranayama. it is this mercurial air of creation the water has stirred up. the rite of ingress, or the establishment of the poi

gram as the cosmomatrix of transformation. the ram has found its expression in tz, the first sign of zodiacus who is the bringer of fire and light is essential to this riddle and as the five-fold symbol of the use of the senses. cell 7 being the aat of the 8th and 19th letter of the sacred alphabet this cell speaks of the union of all systems and the understanding of our belief through mastery of alchemy and therefore our own senses. the construction of the temple of flesh, the path of no return and total integration is found in this cell of ultimate vision and fluids. there is a great flexibility in this cell and is experienced as the muse of divine inspiration. the most important formulae is the techniques of iconoclastisism, or the formation of the many into one. again sigilic methods a

SALMANRUSHDIE THESATANICVERSES

lia is built entirely of sand, its structures formed of the desert whence it rises. it is a sight to wonder at: walled, four-gated, the whole of it a miracle worked by its citizens, who have learned the trick of transforming the fine white dune-sand of those forsaken parts- the very stuff of inconstancy- the quintessence of unsettlement, shifting, treachery, lack--of--form- and have turned it, by alchemy, into the fabric of their newly invented permanence. these people are a mere three or four generations removed from their nomadic past, when they were as rootless as the dunes, or rather rooted in the knowledge that the journeying itself was home- whereas the migrant can do without the journey altogether; it's no more than a necessary evil; the point is to arrive. quite recently, then, and

SAPPHIRE TABLE OF SET MAIN

of the temple pretty soon) the point of this book is to introduce a new vision and to act as a talisman that will create a need for exploring that vision. and then more specific books will be called for. and this is what i need. troops that will work for and work with me to bring about my vision. i will translate into finnish _the seven faces of darkness _the lords of the left- hand path _carnal alchemy _the technicians guide to the left-hand path, some of magus flowers' books, magus robinson's forecoming books, and so on. i will graduate as a student of comparative religion. my pro graduate study will treat either the uralic traditions or the temple of set. this and my other writings/translations/publications will qualify me for a very unique literary/scholarly career, the nature of whic

SAPPHIRE TABLET OF SET

of the temple pretty soon) the point of this book is to introduce a new vision and to act as a talisman that will create a need for exploring that vision. and then more specific books will be called for. and this is what i need. troops that will work for and work with me to bring about my vision. i will translate into finnish _the seven faces of darkness _the lords of the left- hand path _carnal alchemy _the technicians guide to the left-hand path, some of magus flowers' books, magus robinson's forecoming books, and so on. i will graduate as a student of comparative religion. my pro graduate study will treat either the uralic traditions or the temple of set. this and my other writings/translations/publications will qualify me for a very unique literary/scholarly career, the nature of whic

SATANGEL

ians, like that of their close relatives the al-khem-ists1, may be likened to a code describing ideas more profound than their absurd and laborious rituals seem to describe. many illuminating comparisons may be made with the classical works of the hermeticists, texts which are commonly accepted to be metaphorical. we might like to think, for example, that modern chemistry is progressive, and that alchemy was in some way primitive, or that modern astronomy is an improvement upon the astrology of the ancients. yet this is not really so; the ancient egyptians possessed knowledge of chemistry that is only now being verified by modern science. their astrologers were aware of the dog star sirius before modern astronomers were. the difference is that these schools also possessed the esoteric wisd

mples. these in turn became subjugated to monothiesm, and their nature is reinterpreted yet again. in our modern day we no longer like to speak of god or the devil, and perhaps even feel a slight embarrassment at the superstitions of our forebears. instead we are more comfortable to reduce such ideas to psychological concepts. modern magicians and witches, even those who consider belief to be a 1 alchemy being translated to mean the black science, and having its origins in egypt. no moral implications are intended by the word; indeed it was several thousand years before anyone saw the need to invent a white magick to balance the black. working tool rather than an end in itself, find no less difficulty than our cowan (uninitiated) contemporaries. i have already stated my belief that the mod

ut one of the sons of iblis, a demon of the order of flies. tehom hebrew form of the babylonian tiamat, queen of the waters of the deep. the abyss itself (gen 1:2. tiamat (babylon. primordial mother dragon of chaos, defeated by marduk and torn apart to become the earth and the sky. equated with typhon and leviathan. trimasel (grimorium verum. a subordinate spirit of satanachia. teaches chemistry, alchemy, and all sleight of hand. tubal-cain son of lamech and zillah, master of metal working. the first blacksmith, whose forge is the fires of hell, and whose name is the watchword. tunnels of set the 22 qlippothic paths of the dark side of the tree of life, elaborated by crowley and later by kenneth grant in nightside of eden. each is ruled by a demonic inteligence. tzaphoni (aramaic, northern

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

there has been in the past a tendency to approach satanism with a deliberately ignorant misunderstanding, where satanism is only, and definitively understood as being a cult phenomenon for the paedophile, sadist or teenage rebel. yet throughout the history of satanism, which has its roots in pre-christian cults, there has been a number of individuals who have sought, through a magical process of alchemy to change themselves through both ritualistic and non-ritualistic processes. these individuals have continually questioned that which is commonly accepted, as magdalene graham says in an article entitled 're-defining satanism (dark lily. 1989 'we want to know. those four words summarise the satanic quest'(1) yet again and again there arises the sensationalist articles in the press and the

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

existence or nonexistence of god is unknown and is probably unknowable. ahimsa: the principle of nonviolence, or not doing harm to any living creature. ahura mazda: the supreme god of zoroastrianism. akaranga sutra: one of the sacred texts of jainism, which contains the teachings of mahavira. akhand paath: any occasion, such as a marriage or a death, when the granth sahib is read in its entirety. alchemy: an ancient science that aimed to transform substances of little value into those of greater value, such as lead into gold. allah: the name of god in islam, derived from the arabic word al-ilah, meaning the one true god. amaterasu: the sun-goddess. amesha spentas: the bounteous immortals, aspects, or sides, of ahura mazda. amrit: a solution of water and sugar, used in the ceremony when sik

osophical daoism were absorbed by what is called the neo-confucian school of thought. neo- confucianism is a branch of confucianism through which followers believe they can become wise through methods of both spiritual and words to know acupuncture: traditional chinese medical treatment that uses needles inserted into the body at specific locations to stimulate the body s balanced flow of energy. alchemy: an ancient science that aimed to transform substances of little value into those of greater value, such as lead into gold. canon: accepted group of religious texts. dao: the path or way; the rhythmic balance and natural, flowing patterns of the universe. de: virtue, virtuousness, and power. dynasty: the period of reign by a particular ruling family. enlightenment: the achievement of spiri

ower and were functioning as messengers between the ruler and the people. in some cases they also functioned between the world religions: almanac 179 daoism ruler and heaven, or tian, where the gods lived and where faithful believers in religious daoism would go after death. over the next several hundred years religious daoism continued to grow. traditional magical practices were added, including alchemy, an ancient science that aimed to transform substances of little value into those of greater value, such as lead into gold. religious daoism also formed a concept of life after death (that believers ascend to heaven and become even closer to the dao. the movement also developed an organized monastic system, where monks lived secluded from the world. in the fifth century reforms in the way

ge the differences between daoism 184 world religions: almanac daoism and confucianism, and stressed a form of daoism that did not withdraw from the world but participated in an orderly society. the fourth century saw the creation of two other powerful religious sects, which together are called the mao shan, or mount mao. these sects incorporated magical practices into religious daoism, including alchemy and communication with the gods. the mao shan became very popular, lasting hundreds of years and attracting, for a time, more followers than the celestial masters. toward the end of the song dynasty (960 1279) numerous smaller sects formed, especially in the north. these groups included supreme unity, perfect and great way, and complete perfection, or quanzhen (also spelled chuan chen. sup

dicine and the development of acupuncture, a chinese healing tradition that treats bodily disorders as blockages of energy, using needles inserted at key points in the body to free the energy. each of the internal organs is associated with one of the five elements and must be kept in balance for good health and to be in harmony with the dao. the search for immortality also plays a part in daoism. alchemy and magical practices were prominent in various sects of religious daoism, as was an emphasis on astrology (the practice of foretelling the future by the movement of the stars and planets, breath control, hygiene (any practice, such as cleanliness, that preserves health, yin-yang balance, and the five elements. gods in daoism religious daoism has its own temples, priests, sacred writings

oist in origin, the yellow emperor s classic on medicine, more than two thousand years old and the product of a celestial master. daoist sun sumiao lived during the tang dynasty and practiced traditional chinese medicine. he has been called the king of medicine. sun contributed much to chinese traditional medicine, and he shared this knowledge in several books. among his works are the treatise on alchemy and inscription on visualizing spirits and refining vital breath. the inscription on visualizing spirits and refining vital breath discusses the relationship between body, breath, and spirit. it details how breath and spirit must be maintained in order to care for the body and describes how, through practice, one can achieve long life and realize the dao. daoists of the tang dynasty who wi

SINISTER TAROT

ant creations and thus changing a whole race of people- fulfilling the destiny or wyrd of the ethos of a civilization. acts that inaugurate a new aeon. the causal nature that is dictated by the essence of things fate etc. xi autumn a marriage beneath the earth in elixir she washes her hands a black eagle a palace of light she becomes the snake who offers the sword to sever the arm desire- lidagon alchemy: the union of two balancing forces that, as a nexion, create change through sinister intent- the energies in action as earthed and affected by that which is re-presented by atus vi, vii and vii. xii two horses fight within a circle of trees (the sun at night) two angels laughing in a room of sacrifice two in a haze of gold beyond the door opfer- vindex entrance/transition to the lands of t

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

on of the "rape of the lock" of all the weaknesses which little men rail against, there is none that they are more apt to ridicule than the tendency to believe. and of all the signs of a corrupt heart and a feeble head, the tendency of incredulity is the surest. real philosophy seeks rather to solve than to deny. while we hear, every day, the small pretenders to science talk of the absurdities of alchemy and the dream of the philosopher's stone, a more erudite knowledge is aware that by alchemists the greatest discoveries in science have been made, and much which still seems abstruse, had we the key to the mystic phraseology they were compelled to adopt, might open the way to yet more noble acquisitions. the philosopher's stone itself has seemed no visionary chimera to some of the soundest

in thine absence, i am as a child that fears every shadow in the dark; in thy presence, my soul expands, and the whole world seems calm with a celestial noonday. do not deny to me that presence. i am fatherless and ignorant and alone" zanoni averted his face, and, after a moment's silence, replied calmly "be it so. sister, i will visit thee again" chapter 3.ii. gilding pale streams with heavenly alchemy. shakespeare. who so happy as viola now! a dark load was lifted from her heart: her step seemed to tread on air; she would have sung for very delight as she went gayly home. it is such happiness to the pure to love, but oh, such more than happiness to believe in the worth of the one beloved. between them there might be human obstacles, wealth, rank, man's little world. but there was no lon

hat did he say to thee of me "of thee? nothing; but to warn me against thy doctrines "aha! was that all" said nicot "he is a notable inventor, and since, when we met last, i unmasked his delusions, i thought he might retaliate by some tale of slander "unmasked his delusions! how "a dull and long story: he wished to teach an old doting friend of mine his secrets of prolonged life and philosophical alchemy. i advise thee to renounce so discreditable an acquaintance" with that nicot nodded significantly, and, not wishing to be further questioned, went his way. glyndon's mind at that moment had escaped to his art, and the comments and presence of nicot had been no welcome interruption. he turned from the landscape of salvator, and his eye falling on a nativity by coreggio, the contrast between

of the ambition, the genius, and the career of his grandsire, and secretly, perhaps influenced by ancestral example, in earlier youth he himself had followed science, not only through her legitimate course, but her antiquated and erratic windings. i have, indeed, been shown in naples a little volume, blazoned with the arms of the visconti, and ascribed to the nobleman i refer to, which treats of alchemy in a spirit half-mocking and half-reverential. pleasure soon distracted him from such speculations, and his talents, which were unquestionably great, were wholly perverted to extravagant intrigues, or to the embellishment of a gorgeous ostentation with something of classic grace. his immense wealth, his imperious pride, his unscrupulous and daring character, made him an object of no incons

SIR WALLIS BUDGE EGYPTIAN MAGIC

ical powers existed in fluxes and alloys; and the art of manipulating the metals, and the knowledge of the chemistry of the metals and of their magical powers were described by, the name "khemeia" that is to say "the preparation of the black ore (or "powder) which was regarded as the transmutation of metals. to this name the arabs affixed the article al, and thus we obtain the word al-khemeia, or alchemy, which will perpetuate p. 21 the reputation of the egyptians as successful students both of "white magic" and of the "black" art. but in addition to their skill as handicraftsmen and artisans the egyptians were skilled in literary composition, and in the production of books, especially of that class which related to the ceremonies which were performed for the benefit of the dead. we have

SPENSER THE CULT OF THE ALL SEEING EYE 1960

TECHNICIANS GUIDE TO THE LEFT HAND PATH

attempting to create two very different types of transformation with the same magical and ritual technology. the results- according to crowley s own records- were very poor when attempting to obtain objects outside of oneself, and better when used for more subjective and diffuse objects from within oneself. the lesson learned is that symbolism, iconography, occult studies (tarot, i-ching, runes, alchemy) are excellent training for the mind to extend itself into the abstractions that exist outside of perception. however, these studies in and of themselves, are fundamentally opposed technically when the purpose of ritualization is geared towards the acquisition of properties already extant in our objective day to day realities. this discernment is vital towards implementing appropriate meth

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

and hieroglyphs came to be used to convey words, ideas, concepts, and secrets "by symbols" wrote thomas carlyle in sartor resartus "is man guided and commanded, made happy made wretched. he everywhere finds himself surrounded with symbols, recognized as such or not recognized."11 as you'll discover in codex magica, the elite use many symbols and signs to hide and obfuscate their magical work and alchemy. in the blue lodge (the first three caution!-you are entering the forbidden zone 19 degrees, the initiate takes an oath of obligation, pledging: i will always hail, ever conceal, and never reveal, any of the arts, parts, or points of the hidden mysteries of ancient free masonry. 12 the order of the eastern star, the women's masonic organization, informs its new members that the order teach

most invariably the more simple, the more silly, and the more gross the phenomenon, the more likely it is to succeed."19 listen to the admission of albert pike, former sovereign grand commander who masonic historian manley p. hall, 33, magnificently praised as a "masonic prometheus..a king among men by the divine right of merit" masonry, like all the religions, all the mysteries, hermeticism, and alchemy, conceals its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the truth, which it calls light, from them, and to draw them away from it. 20 caution- you are entering the forbidden zone 21 what impudence! what arrogance! pike is letting us in on the deceit

figures demonstrate how prevalent was osiris' sacred sign "x" bronze figurine of the demon god pazuzu, 800-600 b.c. pazuzu is still secretly worshipped today by many. a real egyptian mummy, arms crossed in honor of osiris, divine father. pre-aztec figurine, today on display in mexico, has arms crossed in "x" position. 226 codex magica rosicrucian and other mystical orders emphasize the process of alchemy, mystical union that brings about cleansing and renewal. the goal of illuminati alchemy is to realize a new world order through destruction("cleansing. thus, ordo ab chao, order out of chaos. in this drawing from mylius's philosophia reformata (1622) the alchemical process is "bath" the union of sol (sun) and luna (moon. the "x" is the intersection of the two opposites. swami bua, an india

s insane. but the illuminati do not agree. their whole insane doctrine is based on the supposition that black is white, that good is evil, that two plus two equals five. they are men of insane minds. and they have developed an equally insane "scientific" system, designed to reprogram and recreate social material and spiritual reality to fit their perverted, upside down theology. universal motion: alchemy and magic their scientific system, actually a form of witchcraft, is based on alchemy and magic. its process is one of universal motion, designed to purposely foment diabolical chaos so that order may come out of two dynamic competing forces, ordo ah chao. their objective is the great work, the changing of man created in god's image into the image of a serpent-being void of morality and vo

3rd degree double-headed eagle and the triangle of freemasonry. the androgyne, a combination creature of male and female, symbolizes the hermaphrodite principle of the two-faced entity or two-headed eagle. in the jewish cabala, this strange creation of the feminine and masculine principle is known as "adam kadmon" both adam and eve, a golem. this conjunction of opposites is part of the science of alchemy, or hermeticism, and is especially beloved by occult magicians. in witchcraft, it is known as the joining of sun and moon, and sacred sex rituals are common. janus, roman two-faced "god of the sun" was said to be the "keeper of the keys" to the invisible spirit world. hislop (the two babylons) called him "the source and fountain of all the pagan gods" is the masonic doubleheaded eagle symb

re a rabbi is seen carrying a chicken off to be sacrificed in a voodoo/ santeria-type ritual during the jewish festival of yom kippur (israel, a photobiography, by micha bar-am, new york: simon& schuster, 1998) twisted satanic rituals and lies the rabbinical doctrines and teachings of cabalism are based on a curious blending and mosaic of astrology, numerology, graphology, color magic, symbology, alchemy, pagan religion, and pure luciferianism. there are hand signs and body gestures, talismanic jewelry and clothing, hidden codes, and on and on. the end result is a confusing jumble of "man is god" theology (but only jewish man gentiles are inferior) and magical formulae, words of power, incantations and spells. heads of chickens are cropped off and blood sprinkled around "magic cords" of sp

THAGIRION

iphoth it is an illumination of the instincts. the initiation of light brings an intellectual distance to the here and now and the material while the dark initiation brings total awareness in the here and now-in the flesh and the material. the tiphereth illumination is usually reached through ascetism while the thagirion illumination is reached through sex or ecstatic dance. through the typhonian alchemy a draconian magician reaches an illumination that includes both sides of the sun sphere. this through the state of consciousness called the chepera-consciousness. in alchemy this represents the level of the yellow diamond. the sun sphere also corresponds with the topaz and gold in the alchemy of the renaissance (kether- thaumiel are also represented by gold in a higher red form. a strong f

level more than itself. this is the goal for a draconian magician. tiphereth corresponds with the sun in the form of light, while thagirion represents the black sun. the black sun represents the sun in its inner form where it shines inside man and reveals the hidden qliphotic worlds. the ordinary sun is the outer sun that shines on the ordinary world. the black sun is the god set in the typhonian alchemy, while the ordinary sun is sets twin horus. in old norse mythology balder corresponds with the ordinary sun and his blind brother h der or loke with the black sun. h der is similar with odin and also odin corresponds with the black sun. thagirion is the sun of the shadow side, which can be interpretated as the sun in the underworld balder in hel, ra in amenti etc. the sun is the symbol of

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group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deemed by many conspiracy buffs to be the most insidious of all, faded into obscurity in the late eighteenth century. however, there is always a new secret society that seeks to divine arcane and forbidden avenues to wealth and power. sorcery, alchemy and witchcraft although christianity affirms the existence of a transcendent reality, it has always t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d xviii introduction distinguished between religio (reverence for god) and superstitio, which in latin means unreasonable religious belief. christianity became the state religion of the roman empire in 39

onsulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in witchcraft or the power of sorcerers. in 1,000 c.e, deacon burchard, who would later become archbishop of wor

l; the third, geographical knowledge; the fourth, astrology; the fifth, hymns in honor of the gods and a guide for the proper behavior of royalty; the sixth, medical commentary. legend has it that these sacred texts contain all the accumulated wisdom of ancient egypt, going back in an unbroken tradition to the very earliest time. as the hermetic texts continued to influence the growth of european alchemy, astrology, and magic, the author of the books was said to have been adam s grandson, who built the great pyramids of egypt; or an egyptian magician who lived three generations after moses; or a magus from babylonia who instructed pythagoras. the hermetic text decrees against transmigration, the belief that the souls of humans may enter into animals: divine law preserves the human soul fro

eted himself in his castle at tiffauges. the young man who had once surrounded himself with priests and supported dozens of chapels throughout france, now welcomed profligates, broken-down courtiers, sycophants, and wastrels to his castle, and his family gold supported several rounds of lavish orgies. at last, even the vast wealth of the de rais was depleted, and gilles decided to try his hand at alchemy, the dream of transmuting base metals into gold, as a means of replenishing his fortune. within a short time, he had converted an entire wing of his castle into a series of extensive alchemical laboratories. alchemists and sorcerers from all over europe flocked to tiffauges. some came to freeload on the feasts and to fleece the young nobleman out of a few bags of gold. others came to seek

ll. aboriginal refers to a people that has lived or existed in a particular area or region from the earliest known times or from the beginning. abyss from late latin abyssus and greek abussos, which literally means bottomless, stemming from bussos, meaning bottom. a gorge or chasm that is inconceivably deep, vast or infinite, such as the bottomless pit of hell or a dwelling place of evil spirits. alchemy from greek, khemeia to arabic, alkimiya via medieval latin alchimia and old french, fourteenth century alquemie, meaning the chemistry. a predecessor of chemistry practiced in the middle ages and renaissance principally concerned with seeking methods of transforming base metals into gold and the elixir of life. alien a being or living creature from another planet or world. amnesia the loss

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group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deemed by many conspiracy buffs to be the most insidious of all, faded into obscurity in the late eighteenth century. however, there is always a new secret society that seeks to divine arcane and forbidden avenues to wealth and power. sorcery, alchemy and witchcraft although christianity affirms the existence of a transcendent reality, it has always t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d xviii introduction distinguished between religio (reverence for god) and superstitio, which in latin means unreasonable religious belief. christianity became the state religion of the roman empire in 39

onsulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in witchcraft or the power of sorcerers. in 1,000 c.e, deacon burchard, who would later become archbishop of wor

c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysterious creatures 73 the golem of prague (1920) was directed by paul wegener (getty images) tongue a piece of paper with the tetragrammaton (the four-letter name of god) written on it. according to certain traditions, the creation of a golem is one of the advanced stages of development for serious practitioners of kabbalah and alchemy. instructions for fashioning a golem according to the talmudic tradition was set down sometime in the tenth century by rabbi eliezar rokeach in the book of formation, and in his modern adaptation of the ancient text, rabbi aryeh kaplan stressed that the initiate should never attempt to make a golem alone, but should always be accompanied by one or two learned colleagues for it can become a

ll. aboriginal refers to a people that has lived or existed in a particular area or region from the earliest known times or from the beginning. abyss from late latin abyssus and greek abussos, which literally means bottomless, stemming from bussos, meaning bottom. a gorge or chasm that is inconceivably deep, vast or infinite, such as the bottomless pit of hell or a dwelling place of evil spirits. alchemy from greek, khemeia to arabic, alkimiya via medieval latin alchimia and old french, fourteenth century alquemie, meaning the chemistry. a predecessor of chemistry practiced in the middle ages and renaissance principally concerned with seeking methods of transforming base metals into gold and the elixir of life. alien a being or living creature from another planet or world. amnesia the loss

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group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deemed by many conspiracy buffs to be the most insidious of all, faded into obscurity in the late eighteenth century. however, there is always a new secret society that seeks to divine arcane and forbidden avenues to wealth and power. sorcery, alchemy and witchcraft although christianity affirms the existence of a transcendent reality, it has always t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d xviii introduction distinguished between religio (reverence for god) and superstitio, which in latin means gunreasonable religious belief. h christianity became the state religion of the roman empire in

onsulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in witchcraft or the power of sorcerers. in 1,000 c.e, deacon burchard, who would later become archbishop of wor

e restless spirits of the humans they had slain in territorial disputes, and to bring peace to the spirits of their deceased tribal kin. throughout the evolving centuries to the present day, humankind continues to seek magical means of improving its lot in life, providing order to the chaos of the physical world, and winning the favor of the inhabitants of the unseen world. 39 chapter exploration alchemy valentine andreae roger bacon. helvetius hermes trismegistus albertus magnus. paracelsus magick abremelin magick black magick enochian magick vodun/vodoun/voodoo white magick magi agrippa count allesandro cagliostro aleister crowley. john dee dr. faust. marie laveau eliphas levi. simon magus pico della mirandola. pythagoras count saint-germain wicca people of wicca margot adler philip emmo

magic h and began to experiment with the ancient teachings in hidden laboratories. by t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 40 magic and sorcery the twelfth century, a school of medieval magic built on the magical systems of the spanish moors and the jewish kabbalah had begun to achieve popularity among the intellectuals of europe, who found in alchemy a perfect expression of their quest for god and for gold. the true alchemist sought the transcendent powers of the material and immaterial dominions that could transmute base metals into gold and transform the baser human instincts into a purity of spirit. although the church had issued many canons forbidding the clergy to practice magic and commanding them to teach their parishioners that

ng everything to perfection. it is the sincere alchemist-magician who fulfills nature. god, paracelsus said, did not create objects made of iron. god created the metal that must be enjoined with fire in order to fashion useful items. nothing has been created in its final state. everything is first created in its primary state. it is the alchemist who must bring the fire of creativity to make art. alchemy is the art that makes the impure into the pure. higher magic can separate the useful from the useless and transmute it into its final substance and ultimate essence. m delving deeper caron m, and s. hutin. the alchemists. translated by helen r. lane. new york: grove press, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. t h e g a l e e n c y c l o p e d i a o f

emists. translated by helen r. lane. new york: grove press, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 41 spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. williams, charles. witchcraft. new york: meridian books, 1960. alchemy the image of alchemists as defrocked wizards and full-time frauds is not quite accurate. most of them were, in fact, highly spiritual men whose quest to transmute one substance into another was closer to mysticism than modern chemistry. the essence of alchemy lay in the belief that certain incantations and rituals could convince or command angelic beings to change base metals into precious

THE GOD OF THE WITCHES

meand money in collecting a fine library, including a copy of st. augustine's city of god; but above all hedevoted himself to making the religious services held in the chapels of his castles as sumptuous andmagnificent as possible. he expended such colossal amounts on these spectacular services that even his greatwealth was diminished. it is an open question whether the reason that he resorted to alchemy was to replenishhis coffers or whether he was filled with sheer love of science. even in those days science had a greatattraction, and its votaries were not necessarily allured by the desire for gain only.the act perpetrated by gilles which brought him under ecclesiastical censure was that he entered a churchfully armed, and thence dragged out jean le ferron, a tonsured cleric, whom he loa

THE GOLDEN ESSENCE

mes or experiences. in the craft as i have come to understand it and experience it, five major figures emerge as central figures. each of these mythological beings is of course a real being; they are attested to in all pagan mythologies from europe, as well as from the records of folklorists, and other historical sources. some are attested to even more widely, in the western mystery traditions of alchemy and in the annals of occult societies of britain and western europe, and italy. they are also beings that i have personally experienced or had traffic with in my own journey through the craft. when i discuss their two levels of existence, both as beings in their own right, who have mythology describing and communicating something of their essence, and as metaphorical realities describing t

ultimate. the lightbringer/child perfected figure can be rightly called the son of man. of course, before you consider man doomed or incapable of achieving anything except a long wait for a redeeming force, remember the timeless nature at the heart of reality; the regenerating child will come at any moment, to anyone who attains true awareness and recognition of the mysteries and their truth. in alchemy, the child was also mentioned- as the key to the entire system. the child was the transformed and perfected divine psychic being of the alchemist, born during the conjunction, that is, when the alchemist underwent the internal marriage of their mortal self to their otherworldly self. but it wasn t done at that point; the child so produced was lost and forced into a dark phase of fermentati

THE KEY TO THE MYSTERIES

e have just explained, that is not the true science. men rarely seek the truth from its own sake; they have always a secret motive in their efforts, some passion to satisfy, or some greed to assuage. among the secrets of the qabalah there is one above all which has always tormented seekers; it is the secret of the transmutation of metals, and of the conversion of all earthly substances into gold. alchemy borrowed all these signs from the qabalah, and it is upon the law of analogies resulting from the harmony of contraries that it based its operations. an immense physical secret was, moreover, hidden under the qabalistic 191 parables of the ancients. this secret we have arrived at deciphering, and we shall submit its letter to the investigations of the gold- makers. here it is: 1 degree. th

knew the great arcanum; but only those who also possess it can recognize it, and enjoy the joke- o.m> the alliance of these two words still does not tell us much, and yet, perhaps, they contain a force sufficient to overturn the world. we say "perhaps" on philosophical grounds, for, personally, we have no doubt whatever of the high importance of this great hermetic arcanum. we have just said that alchemy is the daughter of the qabalah; to convince oneself of the truth of this it is sufficient to look at the symbols of flamel, of basil valentine, the pages of the jew abraham, and the more or less apocryphal oracles of the emerald table of hermes. everywhere one finds the traces of that decade of pythagoras, which is so magnificently applied in the sepher yetzirah to the complete and absolut

and the art of doing miracles is simply the art of magnetizing or "illuminating" beings, according to the invariable laws of magnetism or astral light. we prefer the word "light" to the word "magnetism" because it is more traditional in occultism, and expresses in a more complete and perfect manner the nature of the secret agent. there is, in truth, the liquid and drinkable gold of the masters in alchemy; the word "or (the french word for "gold) comes from the hebrew "aour" which signifies "light "what do you wish" they asked the candidate in every initiation "to see the light" should be their answer. the name of illuminati which one ordinarily gives to adepts, has then been generally very badly interpreted by giving to it a mystical sense, as if it signified men whose intelligence believe

the light between the horns of baphomet. it is the qabalistic sign of the od, or astral light, with its two poles, and its balanced centre. one knows that in the language of the alchemist the sun signifies gold, the moon silver, and that the other stars or planets refer to the other metals. one 217 should now be able to understand the thought of the jew abraham. the secret fire of the masters of alchemy was, then, electricity; and there is the better half of their grand arcanum; but they knew how to equilibrate its force by a magnetic influence which they concentrated in their athanor. this is what results from the obscure dogmas of basil valentine, of bernard trevisan, and of henry khunrath, who, all of them, pretended to have worked the transmutation, like raymond lully, like arnaud de

THE MAGICIAN S KABBALAH

crowley continued levi's work to some extent in his seminal work on the tarot "the book of thoth. in summary, the kabbalah passed from judaic tradition through to christian tradition, and through other flowerings such as the polish jewry kabbalistic revival in the eighteenth century. many of the early hermetic scholars and neoplatonic thinkers began to merge kabbalah with other doctrines such as alchemy, and later occultists utilised it as a grand plan of spiritual ascent, bringing it full circle to its origins in the chariot riding of the mystics from which the tradition stemmed. it is said by traditional kabbalists and kabbalistic scholars that the occultist has an imperfect knowledge of the tree, and hence the work of such is corrupt. it appears to me that the kabbalah is a basic devic

uages) are also concepts and numbers equally (see tables one(a) and one(b. the sephiroth are also seen as paths, and hence the full tree has thirty-two paths. to this basic diagram have been attributed various other systems and attributions of elements from other systems. therefore, the twenty-two tarot cards have been linked (in various formats) to the paths, and the planets, elements, stages of alchemy and other aspects of esoteric teachings have been linked to the sephiroth. the majority of these attributions are derivations and permutations of those developed by medieval hermeticists, who painstakingly produced pseudo-scientific tables of every angelic hierarchy, every grade of demon, and even the occult connections between rocks and stars. the "magus; celestial intelligencer (publishe

THE MIDDLE PILLAR

ly qualified for his appointed task-the task of successfully presenting magic as a therapeutic tool to the skeptical world of psychology, and ultimately, to bring psychotherapy and magic together. in the winter of 1936-37, regardie was bedridden in london for two weeks with a bad case of bronchitis. during this time he wrote most of what would be published as the philosopher's stone, a book about alchemy from a jungian perspective. at the time regardie was convinced that laboratory alchemy was fallacious, and that only theoretical, spiritual, or psychological alchemy was valid (by 1970, however, interaction with practical alchemists such as frater albertus of the paracelsus research society caused him to change his opinion on this. he began his own alchemical experiments in a small laborat

hological alchemy was valid (by 1970, however, interaction with practical alchemists such as frater albertus of the paracelsus research society caused him to change his opinion on this. he began his own alchemical experiments in a small laboratory setting. unfortunately, one of his experiments went awry and he seriously burned his lungs when fumes of antimony escaped in the lab. regardie gave his alchemy equipment to a friend and for the rest of his life he suffered from the effects of the accident.)4 seeing that war in europe was imminent, regardie returned to the u.s. in 1937, where he immersed hunself for a number of years in the study of psychology and psychotherapy. he was grateful for his previous experience with the golden dawn and a lengthy freudian analysis-"for both of wluch i ca

need for all human beings to achieve a balanced inner integration and true self-realization, and he outlined a system for achieving this goal in four stages: 1. thorough knowledge of one's personality. this includes a frank analysis of all parts of the psyche, both conscious and unconscious, including the shadow. psychoanalysis is the method used by the therapist for this objective (in magic and alchemy it is the first half of the equation solve et coagula- dissolve and coagulate) 2. control of the personality's vavious elements. after having discovered all parts of the psyche, we must take control of them. according to assagioli, one of the most effective ways of adueving h s is a method called disidentifi ation w28h ch aids in the dissolution of harmful complexes whose newly freed energ

onsciousness, evolvement of latent or dormant higher functions (memory, will, imagination, etc, and stages where the ego must yield to the work of the hgher self and withstand the stresses and unavoidable discomfiture that the process requires. in magic, this is the spiritual discipline of the great work and reunification-the second half of the solve et coagula formula of psychology and magic 129 alchemy. it represents our goal to "become more than human" or in less mystical terms, to become the best possible human being we can be, evolving to our fullest potential. various methods and tools are employed in psychosynthesis, just as they are in other transpersonal psychologies. in psychosynthesis, the focus is always on a holistic approach to treatment, and all techmques used are subservien

mation of sexual energies, and development of the irnagination are but a few of the methods used to obtain self-realization. one of the goals of psychosynthesis is to integrate the superconscious, as much as possible, into the conscious and unconscious realms. numerous metaphors for ths process of self-realization and self-integration can be found in the language of the alchemists. what spiritual alchemy describes as the transformation of lead into gold is simply another way of describing the transmutation of the mundane into the spiritual, discord into harmony, and the personal into the transcendent. imagination and the transconscious self with the lines between psychology and magic becoming increasingly transparent, we arrive at a new more transcendent interpretation of consciousness. th

y on your journey backwards and be aware of how all the chakras seem more vitalized and equilibrated. when finished with the base chakra, take some time to become conscious of your surroundings before attempting to get up and move about. endnotes 1. the singular form is galgal. 2. various yoga traditions also attribute different colors to the chakras. 3. also called the astral body. 4. in western alchemy, there are also five elements. however, in samkhya yoga, there are twenty-five tattvas. compare this with the twenty-five traditional sub-elements of the western system. in the golden dawn system, the tattvas are used for skrying and astral projection. 5. a plexus is a network, especially of nerves, blood vessels, or lymphatics. 6. the traditional colors listed here are taken from the shut

THE MOTHMAN PROPHECIES

leave us sitting on a hilltop waiting for the world to blow up. when the world was sparsely populated and the signals from the superspectrum were not smothered in so much static from the lower spectrum, men learned to place great faith in these entities and their prophecies. priests, scholars, and magicians achieved a marvelous understanding of the cosmos and the cosmic forces through astrology, alchemy, and the magical manipulation of matter. but as man followed the angelic dictate "multiply and replenish the earth" our planet began to suffer from psychic pollution. the record on that great phonograph in the sky cracked and stuck in a single groove. single groove. single groove. single. iii. the contactee syndrome is a fundamental reprograming process. no matter what frame of reference i

THE NECRONOMICON SIMON VERSION

ther the grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essent

r flocks had been slain as the victims of some strange epidemic. i wandered as a beggar, being fed from town to town as the local people saw fit, often being stoned instead and threatened with imprisonment. on occasion, i was able to convince some learned man that i was a sincere scholar, and was thereby permitted to read the ancient records in which the details of necromancy. sorcery, magick and alchemy are given. i learned of the spells that cause men illness, the plague, blindness, insanity, and even death. i learned of the various classes of demons and evil gods that exist, and of the old legends concerning the ancient ones. i was thus able to arm myself against also the she-devil lammashta, who is called the sword that splits the skull, the sight of whom causeth horror and dismay, and

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

utely necessary to the existence of each other. further, the qabalist does not even recognize their independence as two opposing powers, but as one under the one supreme deity; the external visible matter world of evil and darkness, and the internal spiritual higher world of goodness and light, beneficent and malevolent as the ancient gods of babylonia. the unique athanor of philosophic and moral alchemy was the transmutation of darkness into light. gquand l fhomme grandit dieu s feleve h. it was but a reconstruction of the same idea as held in exodus, xxxiii, moses was unable to look at god face to face; it was also the same idea as held by charles darwin. the theory of evolution. the growth of the protoplast into man, of evil into good. khephra, god of the morning emerging from the black

waite tells us: gthese excretions also serve as a manure to the earth, which brings forth fruits to nourish the body; thus death reverts always to life, and evil itself serves for the renewal and nourishment of good. h*1. the most important of all the arcana of the magnum opus was the transformation of darkness into light. again, we have the white and black triangles, the unique athanor of moral alchemy, the transmutation of darkness into light. gthe stone becomes a plant, the plant an animal, the animal a man, and man greatens into deity. h*2 *1. the mysteries of magic, p. 150 *2. ibid, p. 30. nothing is absolutely evil, nothing is accursed for ever, not even the archangel of evil, for a time will come when his name and angelic nature will be restored to him* la kabbale, frank, p. 217. t

or quack. and the result? a vast drift of earnest aspirations seething in an ocean of ignorance. the great thoughts of old prostituted to the gains and stupidity of modernity, a great libel foisted on the past to satisfy the credulity of the present; a systematized thieving from the statue of isis to adorn the idol of mammon, god of bankers, brigands, and beggars. astrology gave us astronomy, and alchemy gave us chemistry, both were antagonistic to the ideas of their day; let us hope that psychical research will give us a purer metaphysics. now the question before us here, is: how does all this decaying and growing of ideals affect the poetic philosophy of aleister crowley? and the answer is as follows: to the writer of this essay it seems on reading aleister crowley fs poems that the revo

THE WITCH CULT OF ZOS VEL THANATOS

a anon 359 has long been an innovator in the austrian magickal scene, and for that matter even beyond it. his work with the publishing house edition ananael and past musical endeavors from zero kama and his art work today prove this. dewitt had a number of very powerful and dangerous rituals, for which i will only describe in parts here to present the luciferian aspects of this foundation of self-alchemy and evolution. dewitt became a neophyte in the iot in 1988, taking the title frater anon 359. he then began translating a number of peter carroll s works in german and pushed forward with his own temple pleasuredome. much of the workings of temple pleasuredome were focused on spare s zos kia cultus and an uncompromising focus of magick which led others to call him a gnostic extremist. many

THE SECRET RITUALS OF THE OTO

out with it would have been to conflict with the majority of masonic groups throughout the world. file//c /documents%20and%20settings/michael/my.%20secret%20rituals%20of%20the%20o.t.o/note3.html [12/28/2001 2:08:55 pm] sroto_notes 4. the other was, of course, the hermetic order of the golden dawn for details of which see regardie, golden dawn (llewellyn, 1970, mathers, astral projection magic and alchemy (spearman, 1972, e. howe, magicians of the golden dawn (routledge, 1972) and my own ritual magic in england (spearman, 1970. file//c /documents%20and%20settings/michael/my.%20secret%20rituals%20of%20the%20o.t.o/note4.html [12/28/2001 2:08:59 pm] sroto_notes 5. clearly ramsay was referring to the charge that the templars took oathes involving spitting and trampling upon the cross. file//c /

TYSON DONALD NEW MILLENNIUM MAGIC

n traditional planets and the earth is pre- sented clearly and concisely in the following diagram: the symbols? and d represent the nodes of the moon, caput draconis and cauda draconis. they have been modified from their more common shapes to show that the nodes are composed of the essential qualities of sun and moon. a second proof of the mercury-central ordering of the planets is to be found in alchemy. knowledgeable occultists would agree that the alchemists of the rosicru- cian era were profound searchers into mystical and philosophical truths. they wrote in riddles and placed the most abstruse of their knowledge in the form of emblems. many of these clearly show the arrangement of the planets presented here, with mer- cury of paramount importance in the center forming a triad with the

jupiter- saturn is under the moon. crowning the wood- cut is mercury. saturn is shown black because saturn rules putrefaction. examples might be further multiplied, but these are sufficient to show that a mercury-central system of planets is not a new idea but was common among alchemists. of course the sun-central system is also often shown in alchemical illus- trations, but this only proves that alchemy is as traditional as any other magical art. the great john dee was aware of the possibility of a mercury-central system of magic and makes mention of it in his hieroglyphic monad. in theorem xi11 he writes concerning mercury: in the progression we will notice this other mercury will appear who is truly the twin brother of the first: for by the complete lunar and solar magic of the ele- men

uns in a ring, and why the earth is round. in alchemical drawings the creation of the universe is pictured as a white dove (divine spirit) flying in a circle, trailing after it light, and enclosing a section of pri- mordial chaos. the linking of this circle marks the birth of the world. this visual image presents the essential understanding of a circle. one of the most important esoteric works of alchemy was the mystical squaring of the circle. this consisted of establishing a transcendent, symbolic link between the circle (symbol of spirit) and the square (symbol of matter. mathematically, the two are not commensurable. the ratio between the diameter of a circle, which can be used as a square measure, and the circumference of the same circle is known by the greek letter pi. this ratio can

n yet another mythic guise. all of the great teachers of wisdom, such as. thoth of egypt, zoroaster of persia, abaris of scythia, daedalus of crete, pythago- ras of samos, moses of israel, apollonius of tyana, jesus of nazareth, plotinus of lycopolis, and iamblichus of chalcis, were magi. the magus of five hundred years ago was what we now call a renaissance man, and pursued mathematics, art, and alchemy. two thousand years before that, he or she was the pythagorean philosopher who traveled to egypt and chaldea to study the mysteries. twenty millennia before that the magus was a shaman with stag antlers and a feathered cape dancing around the campfire. today the magus has no social cast and lives as a misfit in society. educated, often successful, he or she cannot be satisfied with an exte

e it acts in concert with cosmic law. it should be distin- guished from mere willfulness, which is the determination to do a thing that is not a part of personal destiny. willfulness is weak because it acts in conflict with cosmic law. willful persons constantly run into obstacles, but those who exercise their true will find the way opening effortlessly before them. work, great: the great work of alchemy is the transformation of base metal into gold, or the transfiguration of the human soul. working, ritual: a series of rituals to accomplish a single purpose is termed a rit- ual working. when a ritual is conducted, it is said to be "worked" ritual work is any action of ritual magic. in a ritual working, a single ritual may be worked many times over a period of weeks, months, or even yea t

TYSON DONALD SOUL FLIGHT

vestigation. they contain complex architectural structures with doors, corridors and windows, walled gardens, caves, meadows, roads and pathways, and are populated not only with human beings but with numerous strange creatures of dreamlike appearance. the strong resonance between dream symbolism and 240 soul flight alchemical symbolism was studied in detail by carl jung in his work psychology and alchemy, a book that contains many alchemical images suitable for astral doorways. the letters of the enochian alphabet, received from the angels by edward kelley209 on may 6, 1583, could certainly be used as portals, since each letter represents a unique spiritual being, or so the angels informed john dee. the curious names of the individual enochian letters, which seem to have no connection with

TYSON DONALD THE MAGICAL WORKBOOK

ites and other sources. llewellyn publications a division of llewellyn worldwide, ltd. p.o. box 64383, dept. 0-7387-0000-2 st. paul, mn 55164-0383, u.s.a. www.llewellyn.com a printed in the united states of america on recycled paper other books by donald tyson enochian magic for begznners the messenger (fiction) new millennium magic ritual maw rune dice kit rune magzc scryingfor begirtners sexual alchemy tetragammaton the truth about ritual magic the truth about runes three boob of occult philosophy the tortuous serpent (fiction) for llewellyn's free full-color catalog, write to: new worlds c/o llewellyn worldwide p.o. box 64383, dept. 0-7387-0000-2 st. paul, mn 55164-0383, u.s.a. or call 1-800-the moon contents introduction. xi preface. xix exercise 1 self-awareness i: ego denial. 3 exerc

TYSON DONALD THE POWER OF THE WORD

he fourth factor introduces doubt, thereby contaminating it and rendering it profane. yet it is precisely this element of uncertainty that permits choice and human free will. four is the number of the real world of human misery, and human potential, into which the human race fell when it was cast forth from paradise. the dynamic interrelationship of three and four was a central puzzle of medieval alchemy. one of the foremost authorities on this subject, the psychiatrist carl jung, writes "the number three is not a natural expression of wholeness, since four represents the minimum number of determinants in a whole judgement. it must nevertheless be stressed that side by side with the distinct leanings of alchemy (and of the unconscious) towards quaternity 16 tetragrammaton there is always a

ites "the number three is not a natural expression of wholeness, since four represents the minimum number of determinants in a whole judgement. it must nevertheless be stressed that side by side with the distinct leanings of alchemy (and of the unconscious) towards quaternity 16 tetragrammaton there is always a vacillation between three and four which comes out over and over again (psychology and alchemy [princeton university press, 19801, p. 26. jung saw the shifting of focus back and forth between systems based on three and four as a wavering between a spiritual and a physical emphasis. alchemists captured this dynamic relationship in the symbol of the squared circle. along with the making of the philosopher's stone and the discovery of the water of life, the squaring of the circle was t

rsity press, 19801, p. 26. jung saw the shifting of focus back and forth between systems based on three and four as a wavering between a spiritual and a physical emphasis. alchemists captured this dynamic relationship in the symbol of the squared circle. along with the making of the philosopher's stone and the discovery of the water of life, the squaring of the circle was the prime achievement of alchemy. it was represented geometrically by a circle within which was a triangle, within which was a square, within which was a circle. from the unity of the circle arises trinity, and trinity gives birth to quaternity, which in the highest mystery returns to unity once again. the center and perimeter meet and are the same. the same shifting of emphasis between three and four that occupied the mi

h was a circle. from the unity of the circle arises trinity, and trinity gives birth to quaternity, which in the highest mystery returns to unity once again. the center and perimeter meet and are the same. the same shifting of emphasis between three and four that occupied the minds of alchemists and christian theologians is evident in buddhist symbolism as well. as jung points out (psychology and alchemy, p. 96, all lamaistic mandalas are based on a quaternary system, yet the great symbol of the world wheel is based on a ternary system. the four occult elements naturally fall under the letters of ihvh. masculine and creative fire is given to the yod; feminine and receptive water is given to the first he; active intellectual air is placed under the vau; and heavy material earth is put with

d ride on the back of an eagle to the dark gathering place of evil spirits, where the fallen angels uzza and azael lay bound in vast iron chains that were fastened to the roots of the abyss. solomon would put his seal ring into the mouth of the eagle and hide under its left wing, and the power of the name upon the ring would force the dark angels to tell him all the secrets of supernal wisdom. in alchemy, a common image is the swallowing or devouring of the king (dominant conscious mind) by a dragon or other beast, representing the prima materia (unconscious mind. this brings about a state of nigredo (darkness) that eventually leads to the renewal and rebirth of the king (see carl jung, psychology and alchemy [princeton, 19801, p. 417. a distinction should probably be made between swallowi

gnostic writings. the spirits by turns bored, infuriated, and terrified kelley, who did not like them moving in his head. he would much earlier have broken off communications with them, had dee not paid him to continue, which kelley did only under formal protest. it is my belief that kelley first came to dee at mortlake seeking secret knowledge about the making and use of the fabled red powder of alchemy, a portion of which kelley had purchased for a ridiculously low sum from an innkeeper while on a walking tour of wales. kelley believed dee's huge library the watchtowers and the keys 185 east 1 south north 1 west pattern of the keys on the great table of occult books would give him a clue about the powder, and perhaps suspected that dee himself had more than a passing understanding of the

UNLEASHING THE BEAST

agic was that of paschal beverly randolph (1825-75. the son of a wealthy virginian father and a slave from madagascar, randolph was raised a poor, self-taught free black in new york city. after running away from home at age sixteen, he traveled the world and later emerged as one of the leading figures in 19th century spiritualism and america's foremost exponent of magical eroticism or affectional alchemy. in sexual love "he saw the greatest hope for the regeneration of the world, the key to personal fulfillment as well as social transformation and the basis of a non-repressive civilization. xlvi -147- paschal beverly randolph in the course of his wanderings in the middle east, randolph claimed to been initiated by a group of fakirs in the area of jerusalem, which may have been a branch of

WAITE ASPECTS OF MASONIC SYMBOLISM

geant of the christian mythos, there is held to be the accurate delineation of a mystical experience, the heads and sections of which correspond to the notions of mystic birth, life, death and resurrection. it is a particular formula which is illustrated frequently in the mystic literature of the western world. long before symbolical masonry had emerged above the horizon, several cryptic texts of alchemy, in my understanding, were bearing witness to this symbolism and to something real in experience which lay behind it. in more formal christian mysticism, it was not until the 16th century and later that it entered into the fullest expression. now, that which is formulated as mystic birth is comparable to a dawn of spiritual consciousness. it is the turning of the whole life- motive in the

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

related with esoteric astrology and with initiation. arcanum 10 this is the first hour of apollonius. the study of transcendental occultism arcanum 11 this is the second hour of apollonius. power. the abysses of fire. the astral virtues form a circle through the dragons and the fire (study of the occult forces. arcanum 12 third hour of apollonius. the serpents, the channels, and the fire. sexual alchemy (the work with kundalini) sexual magic. luego los siete sephirotes infer-iores van en el orden siguiente: chesed j piter. el yo divino, atman. jero-gl fico primitivo; un seno. la cuarta carta del tarot: la misericordia. la l mina, el emperador. geburah el rigor. la quinta carta del hombre. el papa o el hierofante del tarot: marte, el guerrero de aries. tiphereth venus de tauro, la belleza

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 materia, es ya un maestro. maya

ad turned into red and the red ones into green. doctor krumm heller continued saying, gentlemen, do you know what the former statement that i just mentioned means (since i do not consider 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

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 glasses of loria, three glasses of alchemy. each one of these three sacred glasees of the temple contains a precious balm: the red balm is the fire, the blue balm is the water and the white balm is the universal spirit of life. el doctor arnoldo krumm heller, dijo "un qu mico olvid por casualidad un anillo con una esmeralda cerca de un tubito que conten a radio y despu s de algunas semanas vio que la esmeralda hab a cambiado en abs

n knots (that cane is the spinal medulla. when a man and a woman learn how to avoid the sexual spasm and the ejaculation of the ens seminis, then the igneous serpent of our magical powers awakens. if you want to return to the father who dwells in secret, you must first return to the bosom of your divine mother kundalini. you need to raise the serpent of life through your medullar channel. this is alchemy. alchemy: you have forgotten your divine mother kundalini. you need to worship the divine and blessed mother goddess of the world. you have been ungrateful to your cosmic mother; she is the virgin of all religious cults; she is isis, mary, cibeles, adonia, insoberta, etc. the stone of grace is surrounded by nine delectable mountains. that stone is sex. if you all want to return to the boso

, praying, supplicating. you need to be devoured by the serpent. one (1) is the man, two (2) is the woman; the man is one column and the woman is the other column of the temple. the two columns must not be too close nor too distant; there must be enough space so that the light can pass between them. it is necessary to transmute the lead of the personality into the pure gold of the spirit: this is alchemy. the moon must be transformed into the sun. the moon is the soul; the sun is the inner christ. we need to be christified. no human being can return to the father without having been devoured by the serpent. no one can be devoured by the serpent without having worked in the flaming forge of vulcan (sex. the key of christification is the arcanum a.z.f. the mantra for the arcanum a.z.f. is i

WESTERN MANDALAS OF TRANSFORMATION SR AL

angle. modern physics tells us that one can draw a line an inch long and it will contain an infinite number of points. we can also draw a line a mile long or as long as the earth itself, and it will still contain an infinite number of points. this is because a point is a "distinct entity" in physics. the symbol of a dot within a circle connotes the center of infinity, but also the first cause; in alchemy, the prima materia. although it is not employed as a means of contacting planetary energy, it can be represented by the letter aleph (one) or yod (which is the starting point of all of the hebrew letters) and incorporated into any talisman for the purpose of including energy which represents initiation, inception, opening, unity, activity, and will. 2. two symbolizes the initial impulse to

e occult connection between the seven planets, metals, and days of the week. as each of the seven days of the week was considered to be under the auspices of specific spirits in the heavens, so did mother nature generate in her womb a concrete expression of that star in the form of the seven principle metals. talismans were often made of the specific planetary metals and then worn. the science of alchemy seeks to release the spirit from the metal in the process of transmutation. we can visualize the same process happening within us, and much of the psychological interpretation of carl jung uses alchemical allegories. herbs, too, are rooted in ancient lore and are connected to planetary correspondences. many of the charts and correspondence tables have the seven planetary spirits at their c

ities, ecology. mercury: teaching, lecturing, writing, communication in general, science, theater, contracts, business, bargaining, debating, commerce, advertising, postal work, jesting. moon: farming, navigation by water, dream analysis, psychic work, child care and home affairs, fishing, nursing, obstetrics, silversmithing, nutrition. pluto: mass media, revolutions, new physics, atomic science, alchemy, psychoanalysis, anything involving transformation or rejuvenation. planetary aspirations and desires saturn: favorable for political activity, as an aid to study for exams, to acquire esoteric knowledge, for possessions and goods regarding business, events regarding the elderly, understanding death and dying, integrating limitation. jupiter: good fortune in general, advancement, health, p

seven planetary deities, over which the figure 9-k lamb had authority. the value in latin for lamb (agnus) is fifty-six, and this number is emphasized in rosicrucian teaching as being the length, in feet, of the seven vertical lines bounding to the vault of brother c. r. in the adaptation of the gematria to the german alphabet, often used in rosicrucian texts, it stands for the word alchimia, or. alchemy. in latin gematria, the "gold of the philosophers (aurum philosophorum) equals 231, which is the, number of gates connected to the sephiroth. this number also equals "dawn of the philosophers (aurora philosophorum, a hidden reference to the true golden dawn. the 231 gates are all of the possible two-letter combinations of the hebrew letters, a hint that a practicing qabalistic philosopher

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

mple work. prominent among these were eliphas levi, ragon, kenneth r. h. mackenzie, author of the masonic encyclopedia and frederick hockley, possessed of crystal vision whose m.s.s. we highly esteemed. these and other adepti received their knowledge and power from predecessors of greater imminence and have handed down to us this doctrine and system of theosophy and hermetic science of the higher alchemy from a series of practical investigations whose origin is traced to the fratres rosae crucis of germany, which association was founded by christian rosenkreuz about 1398. he and the theologian, valentine andrea, have left us, in the works published about 1614, an account of the exoteric arrangements of the rosicrucian society. it seems likely it was andrea who published in 1614 the fama fr

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ogress and lead true and patient students who can will, dare, learn and be silent to the summum bonum, true wisdom, and perfect happine hcollectanea hermetica, of which it seem to form a suitable part, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott and i am hopeful that it may be as well received by students of mystic philosophy as the previous volumes which treated of alchemy, in the hermetic arcanum, hermetic art, euphrates and aesch metzareph; the dream of scipio and the golden verses of the pythagoreans, the pymander of hermes and egyptian magic. i have added in this edition many notes on the notions of the rabbis of israel, both from those who contributed to the mishnah and gemara of the talmuds of jerusalem and of babylon, and from the rabbis who made a sp

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

rather surprising how few personal enochian experiences have actually been recorded. most of the information published today came from golden dawn work and that of crowley, both set down almost a century ago. very little has been published since. the golden dawn work is contained in the enochian square working, published in the flying rolls lectures of the order (see astral projection, magic and alchemy, published by weiser. the work of crowley is given in his book entitled the vision and the voice. the actual purpose of this type of work has, sadly, never been discussed in full before. before we actually get into this discussion, the definition of astral projection must be explored. today, there are two major divisions of thought on this important subject. the first considers that when o

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

hare ra members to whom i showed mr. king's notes concerning those founders of the hermanoubis temple being of 5=6 rank yet a nominal 7=4 and 8=3 respectively, could see no reason for this when the bristol hermes temple had its share of higher grades at the time. secondly, no members of bristol at that time, save one who also came out to new zealand in the late 1940s, were interested in practical alchemy. i can confirm the second, as when mrs. hughes, one time chief of bristol, came to new zealand. my good friend and mentor, jack taylor, quizzed her at some length about the alchemical teaching at bristol, both past and present. the content of the teachings amounted to zero. also, another aspect emerges. according to my sources, the inner order at bristol, during the period quoted by king

note: remember to slay the pyramid squares in the order given in (9) which covers the sequence in detail. section 3 practicus adeptus minor (p.a.m) 32. lecture of ring and disk 33. addendum to the concourse of forces part 1 34. paper on evocation. 35. part 2 of addendum to the concourse of forces. 36. ritual to heal with photograph. 37. ritual on exorcism. 38. book or lectures "herbs and magic in alchemy" 39. construction of vault walls. 40. lecture on enochian tablets projected over the world. workings for this level and records of these visionary and practical workings to be sent to the praemonstrater. all phases of the below must be completed before advancing to the next level (a) record of projection into each of the 30 aries (b) record experience of using dwb formula and rising up thr

g with the shew stone (d) do research on and write thesis on a herbal alchemical working using the z-2 method (how and when) for a herbal elixer for the 5=6 level, using laboratory method. this is to include full horoscopes and observations as well as the z-2 ritual. this is to be presented to chiefs for inspection. note: read alchemists handbook by frater albertus and practical handbook of plant alchemy by manfred junius for technical laboratory explanations of equipment and its use (e) before advancement to the next level, one must have mastered the outlines of practical ritual work as contained in the z-5. an examination, both verbally and practical, will be held on ritual. chapter two the origins of the rosicrucian order the initial impetus of the golden dawn's inner order, the rosae r

uals from the old g.d, but changed the phrasing to suit his own style. it was, in my opinion, change for its own sake. felkin admitted in the wayfaring man, that he was jealous of waite. by the 1890s, waite's research was considerable by anyone's standards, and even though one tries to read his books without going to sleep in between the phrases, they do contain a great deal of knowledge from the alchemy of paracelsus, the zohar, and the grimoires; his writings were certainly broader in scope than those of anyone else in the g.d, the two possible exceptions being mathers and westcott. felkin found that many of the g.d.'s inner order members used to ask waite's help and advice, and was generally looked up to. on the other hand, felkin and company were more practical magicians than theorists

0 0

ulate the eternal pronunciation of the ineffable name: that name which the rabbins of old have said rusheth through the universe; that name before which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercury and the salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and the 125th chapters of the 'ritual of the dead' the egyptian 'per-m-hru. this celebrated and most ancient work is a collection of mystical hymns a

f the probable outcome of any magical operation, but more importantly, the influences around you and the situation. in this lesson we are not going to teach you the circle spread divination, for this is found in another part of the book. however, we will emphasize again the need for learning and mastering this divination. in future grades of the order, you will learn extensively the esoteric, 101 alchemical, and literal meanings of each card of the tarot. it is all based on the esoteric writings of great western minds as well as the golden dawn system of magic, primarily book t. this lesson is a supplemental lesson in that it gives you a basic outline of the nature of these tarot cards. it isn't even necessary that you memorize the basic nature of these cards at this time for you will stud

0 0 INITIATION CEREMONY

is but weakness and would permit evil to exist unchecked, thus making itself as it were the accomplice of that evil. lastly, do not be daunted by the difficulties of occult study and remember that every obstacle can at length be conquered by perseverance. hiero: before you can pass on to the next higher grade of this order you will have to make yourself perfect in the following: 1) the names and alchemical symbols of the four elements. 2) the names, astrological symbols and elemental attribution of the twelve signs of the zodiac. 3) the names and astrological symbols of the seven planets, also their houses, exaltation and triplicity in the zodiac. 4) the names, characters and numerical values of the twenty-two letters of the hebrew alphabet. 5) the names and english meanings of the ten qa

3 8 INITIATION CEREMONY

and romans referred to apollo or the sun. hiero: returns to place. heg: leads theoricus to west. hiereus (showing 1st tablet) the astrological symbols of the planets are derived from the 3 primary forms of the circle, the crescent and the cross, either singly or in combination. the circle denotes the sun and gold, the crescent the moon and silver, respectively, analogous to the red and the white alchemical natures. the cross is the symbol of corrosion and the corrosion of metals is usually of the complementary color to that which they naturally approximate. thus, copper which is reddish becomes green in verdigris etc. mercury is the only one which unites these primary forms in one symbol. saturn is composed of the cross and the crescent, showing that lead is corrosive externally and lunar

le 3 red lamps at corners of triangle cup of water diagram of eden before the fall diagram of eden after the fall lamen badge of water required materials for the temple: banners of the east and west temple pillars hebrew letters: shin, resh, mem, peh, ayin kamea of mercury 2 diagrams of daath enochian water tablet 7 planes of tree of life to 7 planets diagram of 4 worlds and letters of holy names alchemical symbols of mercury, sulphur, and salt mercurial figures censer 4 chairs cup of water part iii ceremony of the grade of practicus hiero: honoured hegemon, instruct the theoricus in the proper alarm, present him with the necessary admission badge and admit him (her (done) hiero: place the theoricus before the portal of the 31st path, by which he (she) has symbolically entered this grade

turn answers to kether, jupiter to chokmah, and binah; mars to chesed and geburah; the sun to tiphareth; venus to netzach and hod, mercury to yesod and luna to malkuth. while this second tablet (indicating it) shows the four planes corresponding to the elements; the four worlds and the letters of the holy name. heg: leads theoricus to tablet in south. heg: this tablet shows you the meaning of the alchemical mercury on the tree of life of the first form of the alchemical sephiroth. here again it embraces all but kether. the radix metallorum, the triple foliation at the bottom of the cross refers to fire symbolized by the addition of the sign aries thereto; and it further alludes to the 3 principles of sulphur, mercury and salt. heg: leads theoricus to tablet in the north. heg: the tablet be

4 7 INITIATION CEREMONY

ereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers calvary cross of 6 squares 16th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: mem, ayin, peh, resh, shin alchemical symbol of sulphur on the tree of life tablet of trinity operating through the sephiroth tablet of 7 yetziratic palaces in 10 sephiroth tablet of qlippoth with 12 princes enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part iii (temple arranged as in diagram. temple is darkened) hiero: honoured hegemon, you have my command to present the practicus with the

t of the tower is falling, as the crowns of the kings of edom fell, who are also symbolized by the men falling headlong. on the right hand side of the tower is light, and the representation of the tree of life by the ten circles thus disposed. on the left hand side is darkness and eleven circles, symbolizing the qlippoth. hiero: heg: pract: move to the tablet in the east. heg: this represents the alchemical symbol of sulphur on the tree of life. it does not touch the 4 lower sephiroth. the cross terminates in tiphareth, whereby as it were the supernal triangle is to be grasped, and tiphareth is the purified man. the meaning of the alchemical symbol of mercury was explained to you in the previous grade. the symbol of salt embraces all the sephiroth but malkuth, and is as it were, the reconc

the banners of the south, and the numberless divine and angelic names which appertain unto the element of fire. the meaning of the other tablets have been already explained to you. hiero: pract: move to the altar. hiero: the triangle surmounting the cross upon the altar, represents the fire of the spirit surmounting the cross of life and of the waters of eden. you will note that it thus forms the alchemical emblem of sulphur. the red lamps at the angles of the triangles are the three fold forms of fire. hiero: pract: proceed to the east. hiero: the portals in the east and north east conduct to the higher. the others are those of the paths you have already traversed. this grade is also related to the planet venus. its kamea or mystical square is formed of 49 squares containing the numbers f

ABRAMELIN1

ystem of sacred magic abraham acknowledges to have received from the mage abra-melin; and claims to have himself personally and actually wrought most of the wonderful effects described in the third book, and many others besides. who then was this abraham the jew? it is possible, though there is no mention of this in the ms, that he was a descendant of that abraham the jew who wrote the celebrated alchemical work on twenty-one pages of bark or papyrus, which came into the hands of nicholas flamel, and by whose study the latter is said eventually to have attained the possession of the stone of the wise. the only remains of the church of saint jacques de la boucherie which exists at the present day, is the tower, which stands near the place du ch telet, about ten minutes walk from the bibliot

ADEPTUS MINOR INITIATION

net c, whose symbol includes the whole ten sephiroth of the tree of life. each wall of the tomb is said mystically to be in breadth five feet and in height eight feet, thus yielding forty squares, of which ten are marked and salient, representing the ten sephiroth in the form of the tree of life, acting throughout the planet. the remaining squares represent the \ybwrk and the eternal m, the three alchemical principles, the three elements, the seven planets, and the twelve signs, all operating in and differentiating the rays of each planet. note that in all, the 31 central upper square alone remains white and unchanged, representing the changeless essence of the divine spirit, thus developing all from the one, through the many under the government of one "the colors of the varying squares m

ALEISTER CROWLEY LIBER 777

words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of

ah. cxi. sephirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 10 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grades. cxv* officers in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past master 3 g (6) bd 4 (10) fa worshipful master 5 (15) hy senior warden 6 (21) hyha junion warden 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 10 mercurius philosophorum medicina metallorum (55) hn t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

has not yet been so fully worked out in details as to justify a treatise upon its exoteric theory and practice; but one may say that it is, to the formula of osiris, what the turbine is to the reciprocating engine. iii there are many other sacred words which enshrine formulae of great efficacity in particular operations. for example, v.i.t.r.i.o.l. gives a certain regimen of the planets useful in alchemical work. ararita is a formula of the macrocosm potent in certain very lofty operations of the magick of the inmost light (see liber 813) the formula of thelema may be summarized thus: theta "babalon and the beast conjoined- epsilon unto nuith (ccxx, i, 51- lambda the work accomplished in justice- eta the holy graal- mu the water therein- alpha the babe in the egg (harpocrates on the lotus)

most comprehensive of all. egyptian gods are typical inhabitants of this plane, and it is the home of every adept. the spiritual planes are of several types, but are all distinguished by a reality and intensity to be found nowhere else. their inhabitants are formless, free of space and time, and distinguished by incomparable brilliance. there are also a number of sub-planes, as, for example, the alchemical. this plane will often appear in the practice of "rising on the planes; its images are usually those of gardens curiously kept, mountains furnished with peculiar symbols, hieroglyphic animals, or such figures as that of the "hermetic arcanum, and pictures like the "goldseekers" and the "massacre of the innocents" of basil valentine. there is a unique quality about the alchemical plane w

skeat; i can do no more than present my submission. a rough translation would be "the egyptian matter. the assumption is that the mohammedan grammarians held traditionally that the art was derived from that wisdom of the egyptians which was the boast of moses, plato, and pythagoras, and the source of their illumination. modern research (by profane scholars) leaves it still doubtful as to whether alchemical treatises should be classified as mystical, magical, medical, or chemical. the most reasonable opinion is that all these objects formed the preoccupation of the alchemists in varying proportions. hermes is alike the god of wisdom, thaumaturgy, therapeutics, and physical science. all these may consequently claim the title hermetic. it cannot be doubted that such writers as fludd aspired

eriod when it was the grossest heresy> organic chemistry, with its metatheses and syntheses dependent on the conceptions of molecules as geometrical structures has demonstrated a praxis which gives this theory body; and the properties of radium have driven the old guard from the redoubt which flew the flag of the essential heterogeneity of the elements. the doctrines of evolution have brought the alchemical and monistic theory of matter into line with our conception of life; the collapse of the wall between the animal and vegetable kingdoms has shaken that which divided them from the mineral. but even though the advanced chemist might admit the possibility of transmuting lead into gold, he could not conceive of that 186 gold as other than metallic, of the same order of nature as the lead f

a noble and upright man into an unutterable scoundrel; so does the "first matter" blacken and putrefy as the alchemist breaks up its coagulations of impurity. the student may work out for himself the various analogies involved, and discover the "black dragon, the "green lion, the "lunar water, the "raven's head, and so forth. the indications above given should suffice all who possess aptitude for alchemical research. only one further reflection appears necessary; namely, that the eucharist, with which this chapter is properly preoccupied, must be conceived as one case- as the critical case- of the art of the alchemist. the reader will have observed, perhaps with surprise, that the master therion describes several types of eucharist. the reason is that given above; there is no substance inc

ds of mankind. each such "plane" has its special appearances, inhabitants, and laws- special cases of the general proposition. notable among these are the "egyptian" plane, which conforms with the ideas and methods of magick once in vogue in the nile valley; the "celtic" plane, close akin to 249 "fairyland, with a pagan pantheism as its keynote, sometimes concealed by christian nomenclature: the "alchemical" plane, where the great work is often presented under the form of symbolically constructed landscapes occupied by quasi-heraldic animals and human types hieroglyphically distinguished, who carry on the mysterious operations of the hermetic art. there are also "planes" of parable, of fable, and of folk-lore; in short, every country, creed, and literature has given its characteristic mode

ALEISTER CROWLEY MAGICK WITHOUT TEARS

t automatically as if it were "true" and "certain without error" perhaps even "of the essence of truth (browning discusses this in mr. sludge the medium) good: the field is clear for an enquiry into this word "god. we find ourselves in trouble from the start. we must define; and to define is to limit; and to limit is to reduce "god" to "a god" or at best "the god. he must be omniscient( symbol of alchemical mercury) omnipotent( al. sulfur) and omnipresent( al. salt; yet to such a being no purpose would be possible; so that all the apologies for the existence of "evil" crash. if there be opposites of any kind, there can be no consistency. he cannot be two; he must be one; 50 yet, as is obvious, he isn't. how do the hindu philosophers try to get out of this quag "evil" is "illusion" has no "

ALEISTER CROWLEY MEDITATION

his page: inside a dashed equilateral triangle are a scourge, chain, dagger and a wide, low perfume bottle shaped like a woman's breast with nipple, below this is a scale in inches and below that the caption "the scourge, the dagger, and the chain; enclosing the phial for the holy oil" 64 chapter iv the scourge, the dagger, and the chain the scourge, the dagger, and the chain, represent the three alchemical principles of sulphur, mercury, and salt. these are not the substances which we now call by these names; they represent "principles" whose operations chemists have found it more convenient to explain in other ways. but sulphur represents the energy of things, mercury their fluidity, salt their fixity. they are analogous to fire, air and water; but they mean rather more, for they represe

ALEISTER CROWLEY THE BANNED LECTURE

ing. i think that merely shows how badly brought up he must have been; and explains how it was that he became a kirty little atheist, and repented on his death-bed, and died blaspheming. gilles de raise was born sometime in 1404. he married catherine de thonars on the 30th of november, 1420, thus becoming the richest noble in europe. he lived extravagantly until his arrest by the church. he geban alchemical studies under the instruction of gilles de sille, a priest of st. malo. montague summers believes he sacrificed around eight hundred children and quotes the proceedings of ecclesiastical high court in which a dominican priest named jean blouyn took over as the delegate of the holy inquisition for the city and diocese of nantes. needless to say, gilles "confessed, and was put to the stak

monstrous vices and crimes. so much so, that his is even confused with the fabulous figure of bluebeard, of whom, even were he real, we know nothing much beyond that he reacted in the most manly way to the problem of domestic infelicity. a moment s digression; in fact, the main point. what is the most precise and most atrocious charge that is made against him? that he sacrificed, in the course of alchemical and magical experiments, a matter of 800 children? i submit that, a priori, this sounds a little improbable. gilles de rais was the lord of a district whose population would not have been very extensive, and even in that age of slavery, dirt, disease, debauchery, poverty and ignorance, which seems to mr. g. k. chesterton the one ideal state of society, it must have been a little difficu

ALEISTER CROWLEY THE LOST CONTINENT

it could never be deflected or dissipated, and so, if it could be made in sufficient quantity, a bridge to venus might be built by which they might travel. they therefore tunneled through the planet, as previously explained, to have a sort of cannon for the zro. but as their supply was pitifully insufficient, they endeavoured also to prepare a zro which would have the power of multiplying itself. alchemical tradition has some record of this problem. yet another group of magicians argued that as nature had cast off the planets from the sun--a disputed point, some thinking this due to magic, which if so completely destroys the argument- it would be contrary to nature to cause the planets to fall back into it. they busied themselves with attempts to increase the earth's gravitational pull, an

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

s knowledge, organizing its powers, resolving its tangles, so that it may truly apprehend the silent self, judge partial pleas and unbalanced opinions, while supporting the concentration of the will by its fortified frontiers, and, with unanimous enthusiasm, acclaiming the lordship of the thought which expresses the act. the will must seal itself upon the substance of the talisman. it must be, in alchemical language, the sulphur which fixes the mercury which determines the nature of the salt. the whole man, from his inmost godhead to the tip of his tiniest eye-lash, must be one engine, cumbered with nothing useless, nothing inharmonious; a thunderbolt from the hand of jove. it must give itself utterly in the one act of love. it must cease to know itself as anything but the will. it must no

ALEISTER CROWLEY THE QABALAH

tive, and the 1 the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus: that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it

central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the

he figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed that every number and letter has its correspondence in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness one would have to decide which from other data and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if

ALEISTER CROWLEY EQ I 5

e negative and the i the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of of the sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or the number ten of the hidden sephiroth. thus "kether is in malkuth and malkuth is in kether" or as an alchemical author of great repute (thomas vaughan, better known as eugenius philalethes) says, apparently quoting from proclus "that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner" but inasmuch as negative existence is the subject incapable of definition, as i have before shown, it is rather considered by the qabalists as d

e central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower, and middle. now, these three are represented thus: the supernal, or highest, by the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthy correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are futher divided into three pillars- the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgment, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixth, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the a

figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundom. it will be noticed that every number and letter has its "correspondence" in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness- one would have to decide which from other data- and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: i

ALEISTER CROWLEY EQ I 5

other magic, by wm. j. flagg. large 8vo "cloth extra" 1898. 6"s" 6"d" knight (j payne. discourse on the worship of priapus, and its connection with the mystic theology of the ancients; with an essay on the worship of the generative organs during the middle ages of western europe. 4to "with" 40 "curious plates. half roxvurghe binding. privately printed "1865 "3 3"s" paracelsus. the hermetical and alchemical writings of aureopus phillippus theophrastus bombast of hohenheim, called paracelsus the great, now for the first time translated into english. edited, with elucidatory notes, a copious hermantic vocabulary and index, by a. e. waite. 2 cols. 4to "cloth" 1894 (published "2 12"s" 6"d" jennings (hargrave. the rosicrucians, their rites and mysteries. thick 8vo, 4"th and last edition, revise

ALEISTER CROWLEY EQUINOX EQ I 2 2

round is an inverted solid black pentagram. superimposed on the black pentagram is an upright white pentagram, so arranged as to obscure all but the points of the black pentagram which emerge behind the inner angles of the white. these two pentagrams form a perfectly symmetrical ten-pointed star or decagram with alternating white and black points. in the center of the white pentagram, a symbol of alchemical salt is located, more for it's shape of a black ring with single horizontal bar than for its alchemical significance. this barred ring is centered within but not touching the inner angles of the white pentagram. in the lower space defined by the barred ring is a solid black upright sans-serif letter "t. in the upper space of the barred ring is a white inverted sans-serif letter "t" defi

hing; and madly his horse carried him into the night. thus he set out on his mystic quest towards that goal which he had seen, and which seemed so near; and yet, as we shall learn, proved to be so far away. in the first volume of the diaries, we find him deep in the study of the alchemistic philosophers. poring over paracelsus, benedictus figulus, eugenius and eirenaeus philalethes, he sought the alchemical azoth, the catholicon, the sperm of the world, that universal medicine in which is contained all other medicines and the first principle of all substances. in agony and joy he sought to fix the volatile, and transmute the formless human race into the dual child of the mystic cross of light, that is to say, to solve the problem of the perfect man. fludd, bonaventura, lully, valentinus, f

dicators from lectures and essays by lister and m ller. thus frenziedly, at the age of twenty-two, p. set out on the quest of the philosopher's stone. visita interiora terrae rectificando invenies occultam lapidem veram medicinam; this is indeed the true medicine of souls; and so p. sought the universal solvent vitriolum, and equated the seven letters in vitriol, sulphur, 235 and mercury with the alchemical powers of the seven planets; precipitating the salt from the four elements- subtilis, aqua, lux, terra; and mingling flatus, ignis, aqua, and terra, smote them with the cross of hidden mystery, and cried "fiat lux" youth strides on with hasty step, and by summer of this year- 1898- we find p. deep in consultation with the mystics, and drinking from the white chalice of mystery with st

on page 269 approximated below_ hb:resh hb:samekh hb:tzaddi/ tablet/ of air_ kamea la/ dais) pentacle moon of mp_ on tree moon_ hierophant of life_ tablet of salt salt nb: here lineal earth is placed figures/ lamp a drawing_ of the tree of life lights unshaded with serpent tree of life& paths, but no sephiroth_ cup/ lamp_ kerubim of flaming sword_ kerux hiereus hegemon_ hb:taw_ geomantic figures alchemical sephiroth_ diagram 23. arrangement of the temple for the ceremony of theoricus in the 2= 9 ritual. the "hierophant" then says "the symbols before you represent alike the garden of eden,7 and the holy of holies: before you stands the tree of life formed of the sephiroth and their connecting paths. the connecting paths are twenty-two in number, and are distinguished by the twenty-two lett

s a downward pointing equilateral triangle. inside the triangle is a calvary cross. a smaller equilateral triangle emerges above the cross-arm of the calvary cross, only the upper angles visible. the zelator is then instructed in the sign, grip, grand word &c: after which the 269 "hegemon" rises and conducts the zelator to the "hiereus" who explains to him the tablet of "the duplicate form of the alchemical sephiroth."8 the "hegemon" then explains to him "the geometrical lineal figures attributed to the planets";9 and the "kerux "the sixteen figures of geomancy."10 the "hierophant" congratulates the newly initiated theoricus, and confers upon him the title of poraios (or poraia) de rejectis, which hath the signification "brought from among the rejected ones" and gives unto him the symbol o

ked by the lamps at their angles: while the chalice of water placed at the junction of the cross and triangle represents the maternal letter mem" after which, the tablet bearing the mystic seals and names drawn from the kamea of mercury19 is shown the theoricus, as well as the tablet of the seven planes of the tree of life, answering to the seven planets, and the tablet showing the meaning of the alchemical mercury on the tree of life; also the symbols of all the planets resumed in a mercurial figure. 15 "see 777" col. clxxvii, p. 35. 16 "see 777" col. xiv, p. 4. 17 "see 777" col. lxxx, p. 18 18 "see "handbook of geomancy" the equinox, vol. i, no. ii. 19 a kamea is a magic square "see "mathematical recreations" by w. w. rouse ball. illustration on page 274 approximated below. hb:mem/ hb:ay

ALEISTER CROWLEY EQUINOX EQ I 2

age of falling across ludlow's book, and was struck by the circumstance that he, obviously ignorant of vedantist and 36 yogic doctrines, yet approximately expressed them, though in a degraded and distorted form. i was also aware of the prime agony of meditation, the "dryness<apophis in the mystic regenerative process isis apophis osiris i a o; or the black dragon in the alchemical translation from the first matter of the work into the elixir (as molinos calls it) which hardens and sterilises the soul. the very practice which should flood it with light leads only to a darkness more terrible than death, a despair and disgust which only too often lead to abandonment, when in truth they should encourage, for that- as the oracles affirm- it is darkest before the dawn

ALEISTER CROWLEY EQUINOX EQ I 3 2

eath this are these words: 2 see diagram 80. magister ihesvs christvs devs et homo a cross of malta, centered, is below this text, completing the upper arm. in the central intersection is found the following text: benedictvs dominvs devs noster qui dedit nobis signum in the center of the lower arm is found the following text (mystic name) fra r.r. et a.c. in the end of the right arm are the three alchemical symbols for salt, mercury and sulfur, left to right. these symbols are also in the end of the left arm, but they are reversed, right to left.3 illustration facing page 210 described "diagram 63. the complete symbol of the rose and cross" this is line art on glossy paper. the basic shape is identical to that of diagram 62, but this is the obverse of the rose-cross, created in the 19th ce

ration facing page 210 described "diagram 63. the complete symbol of the rose and cross" this is line art on glossy paper. the basic shape is identical to that of diagram 62, but this is the obverse of the rose-cross, created in the 19th century by the golden dawn. the original obverse was discarded by the g. d. description of decorations follows: the three lobes on each arm contain the following alchemical symbols displayed radially oriented with the bottom of each symbol pointing toward the center of the device just inward on the arm: upper lobes, left to right: sulfur, mercury, salt. lower lobes, left to right: salt, mercury, sulfur. right lobes, top to bottom: sulfur, salt, mercury. left lobes, top to bottom: mercury, sulfur, salt. next inward from the lobes and furnishing a center for

square. also in the lower arm, in the half just above this, is a hexagram composed of two clock-wise interlaced equilateral triangles, points to top and bottom. the center of this hexagram contains the symbol of the sun, while the points have just beyond them the symbols of the remaining six ancient planets thusly: clockwise from the top saturn, jupiter, venus, moon, mercury, mars. note that the alchemical and planetary symbols for mercury are 3 weh note: this figure is found in franz hartmann's "cosmology..secret symbols of the rosicrucians of the sixteenth and "seventeenth centuries, occult publishing co, boston, 1888, plate# 1, facing page 16. this was reprinted in facsimile by health research in 1969. the same is to be found in "secret symbols of "the rosicrucians of the 16th and 17th

ALEISTER CROWLEY EQUINOX EQ I 3 3

r divine knowledge is approached in a frame of mind worthy of it. new pearl of great price: a treatise concerning the treasure and most precious stone of the philosophers; the original aldine edition of 1546, translated into english, with preface and index; the original illustrations, photographically reproduced. crown 8vo, cloth, 1894 (published 12s. 6d. net) 4s. 6d. paracelsus_ the hermetic and alchemical writings of aureolus philippus theophrastus bombast of hohenheim, called paracelsus the great, now for the first time translated into english. edited, with elucidatory notes, a copious hermetic vocabulary and index, by a. e. waite. 2 vols, 4to, cloth, 1894 (published 2 12s. 6d) 27s. 6d. alchemical writings of edward kelly, the englishman's two excellent treatises on the philosopher's st

ALEISTER CROWLEY EQUINOX EQ I 3

the mysterious title of the a. a, and though he remains himself anonymous, he appears to be no mystery-monger. obviously he is widely read, but he makes no pretence that he has secrets to reveal. on the contrary, he says 'an indicible arcanum is an arcanum which "cannot" be revealed' the writer of that sentence has learned at least one fact not to be learned from books "g.c.j" rider's library of alchemical philosophy the hermetic and alchemical writings of aureolus philippus theophrastus bombast of hohenheim, called paracelsus the great, now for the first time translated into english. edited with a biographical preface, elucidatory notes, and a copious hermetic vocabulary and index, by arthur edward waite. in two volumes, dark red cloth, medium 4to, gilt tops, 25s. net. vol. i, 394 pp; vo

the tincture, the glorious antidote of potable gold. benedictus figulus connects by imputation with the early rosicrucians. the triumphal chariot of antimony. by basil valentine. translated from the latin, including the commentary of kerckringius, and biographical and critical introduction. edited by a. e. waite. crown 8vo, 4s. 6d. net. a valuable treatise by one who is reputed a great master of alchemical art. it connects practical chemistry with the occult theory of transmutation. the antimonial fire-stone is said to cure diseases in man and to remove the imperfection of metals. the alchemical writings of edward kelly. from the latin edition of 1676. with a biographical introduction, an account of kelly's relations with dr. dee, and a transcript of the "book of st. dunstan" edited by a

hers_ the bosom book of sir george ripley_ the preparation of the sophic mercury. the hermetic museum, restored and enlarged: most faithfully instructing all disciples of the sopho-spagyric art how that greatest and truest medicine of the philosopher's stone may be found and held. now first done into english from the latin original published at frankfort in the year 1678. containing 22 celebrated alchemical tracts. translated from the latin and edited by a. e. waite. with numerous most interesting engravings. fcap. quarto, 2 vols. very scarce, 35s. azoth, or the star in the east. a new light of mysticism. by arthur edward waite. imperial 8vo, pp. xvi+ 239. original edition in special binding. price 5s. a presentation of mystic doctrine and symbolism in the light of christian teaching and h

star in the east. a new light of mysticism. by arthur edward waite. imperial 8vo, pp. xvi+ 239. original edition in special binding. price 5s. a presentation of mystic doctrine and symbolism in the light of christian teaching and hermetic philosophy; evolution in the light of mysticism; the way of attainment; and the interior life from the mystic standpoint "note_ many old books on astrology and alchemical science are also kept "in stock. write for latest new and second-hand catalogues_ william rider& son, ltd, 164 aldersgate st, london. e.c. the star in the west by captain j. f. c. fuller""fourth large edition now in preparation" through the equinox and all booksellers six shillings net- a highly original study of morals and religion by a new writer, who is as entertaining as the average

nce a great friendship sprang up between these two, and for over a year and a half they worked secretly in london at various magical and scientific experiments. during this period p. learnt what may be termed the alphabet of ceremonial magic_ namely, the workings of practical evocations, the consecrations and uses of talismans, invisibility, transformations, spiritual development, divination, and alchemical processes, the details of which are dealt with in a manuscript entitled "z.2" of the order of the golden dawn, which is divided into five books, each under one of the letters of the name hb:heh hb:vau hb:shin hb:heh hb:yod. these five books show how the 0= 0 ritual may be used as a magical formula. they are as follow: hb:yod book i practical evocation a. the magical circle. b. the magic

work in order to combat the evil, or fix the good, promised by the divination. w. lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto thy curiosity regarding the secrets of another. and if by this means thou shalt arrive at a knowledge of another's secrets, thou shalt respect and not betray them. hb:heh book v alchemical processes. a. the curcurbite or the alembic. b. the alchemist. c. the processes and forces employed. d. the matter to be transmuted. e. the selection of the matter to be transmuted, and the formation, cleansing and disposing of all the necessary vessels, materials &c, for the working of the process. f. general invocation of the higher forces to action. placing of the matter within the c

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

cret of the transmutation of metals. second. the builders of the vegetable kingdom. they exist in many groups and are termed "the surface alchemists" and "the bridging units" they build the doubles of every form of vegetable life, and just as the "alchemists" of the mineral kingdom are mostly concerned with the action of- 551- a treatise on cosmic fire copyright 1998 lucis trust fire, these other alchemical workers are concerned with the liquid action of divine manifestation. they work, therefore, in co-operation with the devas of the waters, or liquid substance, whilst the earlier mentioned group work with the gaseous devas. a hint is here conveyed, but greater expansion of the statement is not possible, owing to the danger of the knowledge to be reached. with them is hidden three secrets

pull, emanating from the enveloping greater existence of whose body it may form a part. this is nevertheless only true when it is caused by the pull upon the essential life by the essential life of the greater form; it is not due to the attractive power of the form aspect of that greater life. a very definite distinction must here be made. it is the failure to recognise this that has led so many alchemical students and scientific investigators to lose their way, and thus negate the conclusions of years of study. they confuse the impulse of the atom to respond to the vibratory magnetic pull of the more powerful and comprehensive form with the true esoteric attraction which alone produces "occult radiation" that of the central essential life of the form in which- 631- a treatise on cosmic f

m at the close of the mahamanvantara, so no comment will here be made. it is interesting to note that during this round, owing to planetary decision, the process of producing human radiation or "release" is being artificially stimulated through the method which we call initiation, and the short cut to intensive purification and stimulation is open to all who are willing to pass through the divine alchemical fire. simultaneously, in the other kingdoms of nature a process somewhat similar in kind though not in degree is being attempted. the tremendous manipulation of ores, the scientific work of the chemist, and scientific investigation is analogous in the mineral kingdom to the world processes which are being utilised to liberate the human spark. out of the chaos and turmoil of the world wa

n which the bird can fly- 645- a treatise on cosmic fire copyright 1998 lucis trust d. a system formed of "three fires which form a fourth" e. a system in which the bird has "four tail feathers" and hence can occultly "mount to a higher plane and find its fifth" f. a system which has four major cycles, and minor periods of manifestation which are multiples of that figure. g. a system which in the alchemical phraseology of the masters is viewed as being "a product of the fourth; the fourth itself in process of transmutation; and the living stone with four shells" all this can be seen at one glance by the master who has the ideographic word before him. other ideograms are available for his use which give him the immediate information as he studies the influences contacting our solar system

ssary in explanation of the expression used earlier in connection with the passing of adepts from off this second path on to the seventh path. it is stated that they "alchemise themselves" on to it. some idea as to the meaning of this phrase may be gained through a consideration of the purposes of heat, when divorced from moisture, and of the method of employing such heat. the adepts use the "dry alchemical fires" to produce the results they desire in aiding the evolutionary process. as they use these "dry fires" the reaction upon themselves is such that they transmute the electrical spark (or the monad within the flame of the planetary life) and break it up in such a manner that it can pass through the systemic etheric web and on to that stream of cosmic energy emanating from the constell

88. they exist in two great groups: a. the ahhi are the vehicle of divine thought. s. d, i, 70. b. the army of the voice. s. d, i, 124. they are the sum-total of the substance of the four higher planes and of the three lower. 6. there is a form which combines all forms. s. d, i, 77, 118. 276 11: in connection with transmutation the following ancient formula is of interest. it was the basis of the alchemical work of olden days "true, without error, certain and most true; that which is above is as that which is below and that which is below is as that which is above, for performing the miracles of the one thing; and as all things were from one by the mediation of one so all things arose from this one thing by adaptation. the father of it is the sun, the mother of it is the moon; the wind car

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

r of the wand the watcher in the east the custodian of the seventh plan the invoker of wrath the keeper of the magical word the temple guardian the representative of god the one who lifts to life the lord of death the one who feeds the sacred fire the whirling sphere the sword of the initiator- 61- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the divine alchemical worker the builder of the square the orienting force the fiery unifier the key to the mystery the expression of the will the revealer of beauty this ray lord has a peculiar power on earth and on the physical plane of divine manifestation. his usefulness to his six brothers is therefore apparent. he makes their work appear. he is the most active of all the rays in this world period, and

ory of the human aura. the radiant augoeides d. aspiration which leads to final inspiraton. process. conformation, or the power to "conform" to the pattern set in the heavens, and to produce below that which is found above. this is done in this kingdom with greater pliability than in the mineral kingdom, where the process of condensation goes blindly forward. secret .t ransformation. those hidden alchemical processes which enable the vegetable growths in this kingdom to draw their sustenance from the sun and. soil, and to "transform" it into form and colour purpose. magnetism. that inner source of- 147- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust beauty, loveliness and attractive power which lures to it the higher forms of life, leading the anim

y of the human aura. the radiant augoeides. d. aspiration which leads to final inspiration. process. conformation, or the power to "conform" to the pattern set in the heavens, and to produce below that which is found above. this is done in this kingdom with greater pliability than in the mineral kingdom, where the process of condensation goes blindly forward. secret .t ransformation, those hidden alchemical processes which enable the vegetable growths in this kingdom to draw their sustenance from the sun and soil and "transform" it into form and colour. purpose. magnetism. that inner source of beauty, loveliness, and attractive power which lures to it the higher forms to consume it for food, and the thinking entities to draw from it inspiration, comfort and satisfaction of a mental kind. d

ANALYSIS OF THE 5 6 INITIATION

nd in which the ankh is held, the passive hand. with the right hand we project the light and the chiefs hold symbols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient 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. th

itiated into the inner can enter the center of the sacred mountain; this purified man is hwchy. one hundred and twenty is h v a, multiplied by ten, the number of sephiroths. thus the above formula creates a rainbow and the new initiate is amoun. 5 as the chief adept knocks again to begin a new vibration, the shrine of the vault and the adepti, both of the second and the third order, formulate the alchemical process of the great work. the vault is now ready for the reception of "the light" entrance into the vault all face east. the chief adept opens the door of the vault, and the three chiefs formulate a triangle by their positions in the vault. by joining the wands above and the ankhs below, they formulate a pyramid. the three chiefs form the four-sided tetrahedron. the pyramid is actually

ed to all those martyrs who have suffered and perfected the gold within. the chief and the new adept exchange weapons. the chief now becomes isis and instructs osiris from dsj in the use of her symbols. this is the marriage of isis and osiris in the tomb. isis hath descended to restore osiris to life. isis in the pastos shows the winter time when all fruit turns to seed. the third adept seals the alchemical bonding of isis/osiris, crook, scourge, etc. unto the jwr of the new adept. he uses the mystical words: ex deo nascimur. the new adept quits the portal. this symbolizes an important point of our fraternity; to complete the great work, one must return to the world and work and live. third point the process of iao has been fulfilled. osiris has risen. now, the chief adept is osiris glorif

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

but three of the initiated knights made their escape and after long wandering from country to country they found refuge in the caves of mount heredom. they were succoured by knights of st. andrew of the thistle, with whom they made an alliance and on whom they conferred their knowledge. to conceal it from others and yet transmit it through the ages they created the masonic order in i340; but the alchemical secret, which is the physical term of the mystery, has been ever reserved to those who can emerge from the veils of allegory- that is to say, for the chiefs of st. andrew of the thistle, who are princes of the rosy cross, and the grand council of the chapter. the alchemical side of this story is in a similar position to that of the perpetuation myth, of which it is an early version. the

BEHOLDERS OF NIGHT

ucifer and lilith, that through the adversary can such beautiful musick be heard! the watchers, as brought forth by shemyaza/azazel, is the divine gift brought down from the sky unto man, whom was a primal sleeper which carried the bestial desires of the planet. the fallen angels thus brought divinity with the abyssic daemon of self, that we were divine in our dual essence. it is through the self-alchemical work of saturn, that one emerges awakened in unity. saturn is the guardian of death, or daath or the guardian of the threshold[8. in saturn there is a lower and higher octave, which is a passage way of self-exploration and self-perception. in the lower octave is satan or satanus/saturnus, the guardian of the depths and the daemonum of the earth. saturnus is the breaker of cosmic order

k of demiurge saturnus. it is through satan/iblis (fire) that one emerges in light, thus lucifer is the black flame in the darkness, the light in the darkness. it was in medieval times that saturn itself was the outermost planet, holding the secrets of self transformation, death and the darkness of the soul. the workings of saturn are focused within darkness, and the possibility therein. the self-alchemical process of moving through the sphere of saturn is relative to darkness in that the initiate moves through the chthonic realms of the earth (satanas or mephistopheles, or the demonium of the earth, from which one then rises through the higher octaves of saturn (lucifer. within a sabbatic sense, the arcanum of lucifer is presented in the dual essence of self-liberation, isolation and tran

demon of death who is never sated; she is the demon 'who swallows all things: the dawn and twilight of zoroastrianism, r.c. zaehner, new york, 1961 az, which is a female demon related directly to ahriman, is considered a harlot and goddess of death and blood. in this aspect az is related or a blue-print for, lilith, hecate and babalon. she is the vampyre queen, the immortal witch whom creates the alchemical elixir of endless existence, the very core essence of the luciferian and vampyre. az may also be related to kali, the goddess who devours and brings life. the vampyre in this aspect is one who feeds of the blood- lifeforce or the nectar of the mind, the imagination, thus revealing the vampyre as a solitary being who holds no need in the actual draining of blood. the blood itself is symb

BLACK WITCHCRAFT

awareness, individuality and personal power. by believing in yourself rather than something higher than you (the only higher angelick or demonic being is you, the luciferic angel or holy guardian angel) you become as your models. within the black tradition the luciferian trinity which is composed of samael lilith cain hold significance in the model of practice within the cult. this trinity is an alchemical process of becoming in which the magician aligns and utilizes the deific associations of samael lilith cain to transform their consciousness into the divine essence which is baphomet, the head of knowledge. to described samael, a small section as follows is from liber hvhi, a ritual work which defines the deeper and darker practice of the left hand path in terms of witchcraft. 5 for the

BLAVATSKY H P ANTHROPOGENESIS

e will becomes eros. 10. when they (the rupas) were destroyed, mother-earth remained bare* she asked to be dried (a (a) the time for its incrustation had arrived. the waters had separated and the process was started. it was the beginning of a new life. this is what one key divulges to us. another key teaches the origin of water, its admixture with fire (liquid fire it calls it* and enters upon an alchemical description of the progeny of the two- solid matter such as minerals and earths. from the "waters of space" the progeny of the male spirit-fire and the female (gaseous) water has become the oceanic expanse on earth. varuna is dragged down from the infinite space, to reign as neptune over the finite seas. as always, the popular fancy is found to be based on a strictly scientific foundati

the four hooks suggesting the motion in the revolving cycles. applied to the microcosm, man, it shows him to be a link between heaven and earth: the right hand being raised at the end of a horizontal arm, the left pointing to the earth. in the smaragdine tablet of hermes, the uplifted right hand is inscribed with the word "solve" the left with the word "coagula" it is at one and the same time an alchemical, cosmogonical, anthropological, and magical sign, with seven keys to its inner meaning. it is not too much to say that the compound symbolism of this universal and most suggestive of signs contains the key to the seven great mysteries of kosmos. born in the mystical conceptions of the early aryans, and by them placed at the very threshold of eternity, on the head of the serpent ananta

rst element" hydrogen is gas only on our terrestrial plane. but even in chemistry hydrogen "would be the only existing form of matter, in our sense of the term* and is very nearly allied to protyle, which is our layam. it is the father and generator, so to say, or rather the upadhi (basis, of both air and water, and is "fire, air and water" in fact: one under three aspects; hence the chemical and alchemical trinity. in the world of manifestation or matter it is the objective symbol and the material emanation from the subjective and purely spiritual entitative being in the region of noumena. well might godfrey higgins have compared hydrogen to, and even identified it with, the to on, the "one" of the greeks. for, as he remarks, hydrogen is not water, though it generates it; hydrogen is not

fraternal orb which comes to life with night, is pollux, who sacrifices himself for castor; castor, who, inferior to his brother, owes to him his immortality: for the moon, says theophrastus, is only another, but feebler sun (de ventis 17. see decharme, p. 655* see "book of enoch* adam (kadmon) is, like brahma and mars, the symbol of the generative and creative power typifying water and earth- an alchemical secret "it takes earth and water to create a human soul" said moses. mars is the hindu mangala, the planet mars, identical with kartikeya, the "war-god" born of gharma-ja (siva's sweat) and of the[[footnote continued on next page[[vol. 2, page] 125 jah-hovah androgynous. separating into man and woman, and becoming jah-heva in one form, or race, and cain and abel (male and female) in its

he human matter, whether from living or dead[[footnote(s* a. lefevre "philosophy" p. 498[[vol. 2, page] 170 the secret doctrine. bodies, on which they fed and which gave them their outer bodies. in his turn, man grew more physical, by re-absorbing into his system that which he had given out, and which became transformed in the living animal crucibles through which it had passed, owing to nature's alchemical transmutations. there were animals in those days of which our modern naturalists have never dreamed; and the stronger became physical material man, the giants of those times, the more powerful were his emanations. once that androgyne "humanity" separated into sexes, transformed by nature into childbearing engines, it ceased to procreate its like through drops of vital energy oozing out

BLAVATSKY H P COSMOGENESIS

in the likeness of older wheels- i.e, those that existed in preceding manvantaras and went into pralaya[[footnote(s* indeed, if such an imaginary chemist happened to be intuitional, and would for a moment step out of the habitual groove of strictly "exact science" as the alchemists of old did, he might be repaid for his audacity* he who would allotropise sluggish oxygen into ozone to a measure of alchemical activity, reducing it to its pure essence (for which there are means, would discover thereby a substitute for an "elixir of life" and prepare it for practical use* a period of 311,040,000,000,000 years, according to brahminical calculations[[vol. 1, page] 145 the cosmic plane, an illusion. because the law for the birth, growth, and decay of everything in kosmos, from the sun to the glow

ions. thus occultism disposes of the so-called azoic age of science, for it shows that there never was a time when the earth was without life upon it. wherever there is an atom of matter, a particle or a molecule, even in its most gaseous condition, there is life in it, however latent and unconscious "whatsoever quits the laya state, becomes active life; it is drawn into the vortex of motion (the alchemical solvent of life; spirit and matter are the two states of the one, which is neither spirit nor matter, both being the absolute life, latent (book of dzyan, comm. iii, par. 18 "spirit is the first differentiation of (and in) space; and matter the first differentiation of spirit. that, which is neither spirit nor matter- that is it- the causeless cause of spirit and matter, which are the c

ret doctrine. escape the pursuit of typhon (vide the metamorphoses of ovid. the moon in egypt was both the "eye of horus" and the "eye of osiris" the sun. the same with the cynocephalus. the dog-headed ape was a glyph to symbolise the sun and moon, in turn, though the cynocephalus is more a hermetic than a religious symbol. for it is the hieroglyph of mercury, the planet, as of the mercury of the alchemical philosophers "as" say the alchemists "mercury has to be ever near isis, as her minister, as without mercury neither isis nor osiris can accomplish anything in the great work" cynocephalus, whenever represented with the caduceus, the crescent, or the lotus, is a glyph of the "philosophical" mercury; but when seen with a reed, or a roll of parchment, he stands for hermes, the secretary an

nsmuted into the material or physical. the same law of descent into materiality and re-ascent into spirituality asserted itself during the christian era, the reaction having stopped only just now, in our own special sub-race. that which, perhaps ten millenniums ago, was allegorized in pymander in a triune character of interpretation, meant as a record of an astronomical, anthropological, and even alchemical fact, namely, the allegory of the seven rectors breaking through the seven circles of fire, was dwarfed into one material and anthropomorphic interpretation- the rebellion and fall of the angels. the multivocal, profoundly philosophical narrative, under its poetical form of the "marriage of heaven with earth" the love of nature for divine form and the "heavenly man" enraptured with his

n of science have acquired among the ignorant and flippant, though cultured, masses of the profane. to blend the two sciences, the archaic and the modern, requires first of all the abandonment of the actual materialistic lines. it necessitates a kind of religious mysticism and even the study of old magic, which our academicians will never take up. the necessity is easily explained. just as in old alchemical works the real meaning of the substances and elements meant are concealed under the most ridiculous metaphors, so are the physical, psychic, and spiritual natures of the elements (say of fire) concealed in the vedas, and especially in the puranas, under allegories comprehensible only to the initiates. had they no meaning, then indeed all those long legends and allegories about the sacre

.d, f.t.s) had dr. richardson studied all the secret works of paracelsus, he would not have been obliged to confess so often "we do not know "it is not known to us. etc, etc. nor would he have ever pronounced the following sentence, recanting the best portions of his independent rediscovery, in which he says (p. 384[[footnote(s* paracelsus for one, who called it liquor vitae, and archaeus* rather alchemical "composition "this vital force. radiates around man like a luminous sphere. says paracelsus in paragranum[[vol. 1, page] 533 pantheism or monotheism "it may be urged that in this line of thought is included no more than the theory of the existence of the ether. supposed to pervade space. it may be said that this universal ether pervades all the organism of the animal body as from withou

BLUE EQUINOX

. 8 [this sort of thing is all wrong. it isn.t really meditation at all. you let your mind rove about, instead of pinning it down to a single, simple object. samadhi never occurs in such conditions..o.m] 9 [this examination is a subtle compliment, amounting almost to flattery. it is a much harder paper than would be set in most cases..o.m] the equinox 170 (c) discover by visions the nature of the alchemical principles, sulphur, mercury, and salt. how do they differ from the 3 gunas, and the elements fire, water, air (d) give an account of the sign aquarius in the 4 worlds, assiah, yetzirah, briah, and atziluth (e) visit and describe fully the qliphoth of aries (f) visit lophiel and hismael, and report their appearance, mode of life, and conversation. observe. the a. a. work throughout is d

rs. the tears that water the parched soil of pain and sorrow, bring forth the blossoms and the fruits of karmic retribution. out of the furnace of man.s life and its black smoke, winged flames arise, flames purified, that soaring onward .neath the karmic eye, weave in the end the fabric glorified of the three vestures of the path. now the discourse turns to the question of the origin of evil. the alchemical theory is here set forth. the first matter of the work is not so worthy as the elixir, and it must pass through the state of the black dragon to attain thereto. 38. these vestures are: nirmanakaya, sambhogkaya, dharmakaya, robe sublime. the nirmanakaya body is the .body of light. as described in book 4, part iii. but it is to be considered as having been developed to the highest point p

of the adept. he is nor to fly away too far. some remarks on this course are given in the note to the next verse. the two paths 53 the student is also advised to rake note of the conditions of membership of the a.a. 43. know, o disciple, this is the secret path, selected by the buddhas of perfection, who sacrificed the 5elf to weaker selves. this is a statement of the conditions of performing the alchemical operation indicated in the injunction .coagula. in .solv. the adept aspires upward. he casts off everything that he has is. but after reaching the supreme triad, he aspires downward. he keeps on adding to all that he has or is, but after another manner. this part of our treatise is loathsomely sentimental twaddle, what america (god bless her) calls .sob-stuff. when tipsy old ladies beco

CASE PAUL F THE BOOK OF TOKENS

g hindu philosophers [36] c o m m e n t on g i m e l 4 compare the words of this paragraph with the symbols of key 2, the high priestess. the phrase" whose purity naught can defile, means that no matter how many the forms developed from it, the virgin substance is itself unchanged. like water, which holds matter in suspension or solution, this substance remains ever itself. here is one key to the alchemical mystery of the first matter. here, too, one may find a clue to the inner significance of the virgin-myths of all religions [37] the meditation on daleth* 1 i am the door of life, the passage from the world of ideas into the world of form. expressing myself, i take form in substance, but the power which worketh in that substance is the sovereign force of mine outflowing ideas. 2 consider

CHRONOLOGIA RORISPERGIUS

efer yetzirah edited (to 7th cent)-eddas (to 9th cent)-welsh mabinogion. 570-632 muhammed, founder of islam. c. 580 maximus the confessor born. commented on the works of dionysios the areopagite. 590: gregory (540-604) becomes pope. 610 w.v. qur'an 642 third (and final) destruction of library of alexandria (by moslems. arabs bearing the new religion of islam captured alexandria, and the mantle of alchemical study and research passed from the greeks to the arab world. 644-656 can. of qur'an. 692 chinese reopened the silk-routes across central asia 711: muslims from north africa invade spain and quickly dismantle most of the hispano-visigothic kingdom there. they head north, into the pyrenees, towards modern-day france. 717 muslim caliph umar ii founded the first muslim university at harran

e, and beauty. their efforts culminate in the creation of the human being, which embraces both heavenly and earthly natures. c.1138- c.1215 guiraut de bornelh -troubadour at the court of alfonso ii of aragon, and went on a crusade. called by his contemporaries master of the troubadours; dante ranked him second only to arnaut daniel. 1140-1215 bertran de born troubadour 1144 earliest dated western alchemical treatise- robert of chester de compositione alchemiae c.1145- after 1208 guiot de provins. trouv re in the service of the dukes of champagne in provins; possibly in the holy land on one or more crusades. 1145 sepher zachut -ezra, ibn abraham(mantua, concerning the hebrew letters as well as principles of grammar.)sod (1100s, on the mysteries in the forms of the hebrew letters. manuscript

te. 1256 latin translation of gh yat al-hak m fi'l-sihr, or picatrix(the aim of the sage)the attribution to the andalusian mathematician al-majriti (or al-madjriti d. ca. 1004-7) is considered pseudo-epigraphic. listing of decans. one of the principal sources of the aim of the sage was the encyclopedia of the brethren of purity (ihw n al-saf. king alfonso the wise of castile orders translation of alchemical texts from arabic. he is supposed to have written tesoro a treatise on the philosophers' stone. 1257 franciscan friar bonadventura d'iseo's 'liber compostella' provides some alchemical recipes 1257-67, writes the soul's journey into god while meditating on francis's vision of the six-winged seraph; he also writes an authoritative life of saint francis to replace earlier versions. bonave

tium first who anticipates angelic pope. 1268 sefer hayyim("book of life")r. ezra. connects the golem with the influence of the planets- after 1269 sordello italian troubadour. 1270-1340 nicholas of lyra, franciscan exegete. the report that he was of jewish descent dates only from the fifteenth century. turned to rashi for biblical interpretation. 1270 thomas aquinas is sympathetic to the idea of alchemical transmution in his summa theologia. 1270-1348 abner de burgos(aka alfonso de valladolid) proof of the trinity based on the tetragrammaton. experimented with letter combinations in visions; wrote "moreh sedek: conceptions of shekinah and shi'ur komah(measure of the body).identifies metatron with the son in the trinity. hokhmah, binah, and da'at as christological trinity. 1271 mongols con

ch" 1335 petrus bonus of ferrara pretiosa margarita novella c. 1336 alaoddawleh semnani, persian sufi linking the seven prophets of the koran with the mystical physiology of seven latifa and referred to seven grades of being which constitute the ascent of the soul to the godhead. 1338-1400 geoffery chaucer 1329-1419 nicolas flamel (supposed) 1339 pope benedict xii orders an investigation into the alchemical activities of some clerics and monks c. 1350-1370: outbreaks of the "black death (mostly bubonic plague, yersinia pestis) ravage europe. in the mid-fourteenth century several white lotus groups rebelled against mongol rule in the name of both maitreya and the manichean king of light. white lotus school(pai-lien she) became a secret society and played an important role in the rebellions

postel publishes first latin translation of sefer yetzirah. a second latin version printed 25 years later. guillaume postel -omnium linguaruam quibus ad hanc usque diem mundus est usus origo idea that the characters of the three sacred languages derive from a common geometrical base. january 6, postel's mystical "immutation" 1553-1588 valentin weigel mystical writer who drew upon paracelsist and alchemical ideas; influenced jacob boehme, and other german protestant mystics of the 17th century. 1553-1623 abraham yagel. gei hizzayon(valley of vision. 1553 postel publishes de originibus (p. 10 discusses ethiopian magical texts) postel leaves paris in may due to henry ii putting a halt to his public preaching. he journeys to dijon, besancon and basel in the summer returning to venice in augus

DAVID ICKE THE BIGGEST SECRET

ey, a leading light offreemasonry, who was admitted to the royal society without any scientific qualificationswhatsoever. another fellow was john byrom, a freemason and member of the cabalaclub, also known as the sun club.40 in 1984, more than 500 of his papers were found in ahouse in manchester and they included information about sacred geometry, architectureand cabalistic, freemasonic and other alchemical and esoteric symbols.41ashmole, an alchemist and rosicrucian with many esoteric contacts in germany,174was a close friend of charles ii and a knight of the order of the garter, that premierorder of chivalry headed by the monarch. he wrote a book with arthur dee (the son ofdr john dee, who was personal physician to the tsar, ivan the terrible. when ivandied, dees manipulation installed t

DION FORTUNE MYSTICAL QABALA

to the tradition which gave us the christ? 2. the interpretation of the qabalah is not to be found, however, among the rabbis of the outer israel, who are hebrews after the flesh, but among those who are the chosen people after the spirit-in other words, the initiates. neither is the qabalah, as i have learnt it, a purely hebraic system, for it has been supplemented during medieval times by much alchemical lore and by the intimate association with it of that most marvellous system of symbolism, the tarot. 3. in my presentation of the subject, therefore, i do not appeal so much to tradition in support of my views, as to modern practice among those who make use of the qabalah as their method of occult technique. it may be 'alleged against me that the ancient rabbis knew nothing of some of t

ective; the paths are subjective. 5. let it be recalled again that i am not expounding the traditional qabalah of the rabbis as a historical curio, but the structure that has been raised upon it by generations of students, initiates all of them, adepts some of them, who have made the tree of life their instrument of spiritual development and magical work. this is the modern qabalah, the [page 38] alchemical qabalah as it has sometimes been called, and it contains all manner of things beside traditional rabbinical lore, as will be seen in due course. 6. let us now consider the general lay-out and significance of the tree. it will be seen that the circles which represent the sephiroth are arranged in three vertical columns (see diagram i, and that at the head of the centre, higher than any o

it to the gaze of a public which understood it little better than the child gazing at the cases in a museum and marveillng at the queer things they contain. the scholarly work of g. r. s. mead has given us much information concerning the gnosis, the esoteric tradition of the western world during the earlier centuries of our epoch; mrs atwood's monumental book has revealed the significance of the alchemical symbolism to us. none of these, however, have expounded the western tradition as initiates of that tradition, but have approached it from outside and either pieced together its fragments, or, as in the case of mme blavatsky, interpreted it by analogy in the light of the more familiar system of another tradition. 3. those who approached the study of the subject from the inside-that is to

tion, and that certain chemically inert substances lend themselves effectually to the transmission and storing of mental activities, just as other substances are effectual conductors or insulators of electricity. 32. this consideration brings us to the question of the association of certain precious stones and metals with the different sephiroth, an association determined by both astrological and alchemical considerations. as is well known to [page 102] psychics, crystalline substances, metals, and certain liquids are the best media for conveying or storing subtle forces. colour plays an important part in the visions induced by meditation on the various sephiroth, and it is found by experience that a crystal of the appropriate colour is the best material out of which to make a talisman: a

s in malkuth that spiritual forces come to their fulfilment on the plane of form, and by taking these completed forms, and "sacrificing" them, we can translate them back into spiritual potencies. 101. these four tarot cards, it will be observed, are alternately good and bad in their significance; in fact, the ten of swords is said to be the worst card in the pack to divination. there is a curious alchemical doctrine which has a bearing on this point. it is taught that the signs of the planets are compounded out of three symbols- the solar disk, the lunar crescent, and the cross of corrosion or sacrifice; and these symbols, rightly interpreted, give the key to the alchemical nature of the planet and its practical use in the great work of transmutation. for instance, mars, in whose symbol th

DONALDTYSON MIRACLES

n kind than the banquets created by faust and other famous magicians to feed their dinner guests? when the magician of the pharaoh of egypt cast down a staff before moses and transformed it into a serpent, was this really any less miraculous than the staff cast down and turned into a serpent by moses himself? if true changes of essence are the measure of a miracle, then what are we to make of the alchemical act of transforming base metals into gold? according to the view of devout christians, if the gold is genuine, the alchemist must act with the assistance of god, since they hold the opinion that magic is a deception and incapable of true transformation. indeed, many alchemists, being good christians themselves, maintain that no transformation is possible without the help of god. they in

DONALDTYSON NECRO

a magic circle so that the shade cannot attack him. you can see such a magic circle in the illustration at the top of this page, which shows the elizabethan alchemist edward kelley, and his friend paul waring, together inside a magic circle confronting a corpse in its grave shroud, which they have evoked by magic. this is a depiction of an actual event- kelley was a necromancer in addition to his alchemical pursuits. given the nature of necromancy, it is not to be wondered that necromancers were shunned by the general population, and were forced to live by themselves, often in the near vicinity of graveyards, where they procured the materials for plying their trade. they were only sought out by those who desperately needed information that could not be obtained in normal ways, and were han

DONALDTYSON SIGIL

kes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind forces may be controlled during rituals. the lamen differs from the spirit seal in that the magician is not controlled by it, but uses it to control external spirits or forces. it represents the supreme authority wielded by the magician (alchemical sign or mark for brimstone (sulfur, from the book of signs (1930) by rudolf koch) the term sign is sometimes used for sigil, but is a more general term meaning any simple esoteric symbol, such as the symbol for elemental fire, as in "the sign of elemental fire (skull, a token of death, from het geheele leven ons heeren jesu christi, 1648) a token is a sign that represents something else

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ly identified with the underworld god osiris, and consequently was credited with magical properties. thus there grew up in egypt the belief that magical powers existed in fluxes and alloys. it is probable such a belief existed throughout europe in connection with the bronze-working castes of its several races (see shelta thari) it was probably in the byzantium of the fourth century, however, that alchemical science received embryonic form. there is little doubt that egyptian tradition, filtering through alexandrian hellenic sources, was the foundation upon which the infant science was built, and this is borne out by the circumstance that the art was attributed to hermes trismegistus and supposed to be contained in its entirety in his works. the arabs, after their conquest of egypt in the s

as attributed to hermes trismegistus and supposed to be contained in its entirety in his works. the arabs, after their conquest of egypt in the seventh century, carried on the researches of the alexandrian school, and through their instrumentality the art was carried to morocco and in the eighth century to spain, where it flourished. during the next few centuries spain served as the repository of alchemical science, and the colleges at seville, cordova, and granada were the centers from which this science radiated throughout europe. the first practical alchemist was probably the arabian geber, who flourished in the early to mid-eighth century c.e. his summa perfectionis implies that alchemical science had already matured in his day, and that he drew his inspiration from a still older unbro

must be derived. nature was also divisible into the male and the female. she is the divine breath, the central fire, invisible yet ever active, and is typified by sulphur, which is the mercury of the sages, which slowly fructifies under the genial warmth of nature. thus, the alchemist had to be ingenuous, of a truthful disposition, and gifted with patience and prudence, following nature in every alchemical performance. he recalled that like attracts like, and had to know how to obtain the seed of metals, which was produced by the four elements through the will of the supreme being and the imagination of nature. we are told that the original matter of metals was double in its essence, being a dry heat combined with a warm moisture, and that air is water coagulated by fire, capable of produ

etals was double in its essence, being a dry heat combined with a warm moisture, and that air is water coagulated by fire, capable of producing a universal dissolvent. these terms the neophyte must be cautious of interpreting in their literal sense, for it is likely that alchemists, other than the several frauds, were speaking about the metaphysics of inner spirituality. great confusion exists in alchemical nomenclature, and the gibberish employed by the scores of charlatans who in later times pretended to a knowledge of alchemical matters did not tend to make things any more clear. the neophyte alchemist also had to acquire a thorough knowledge of the manner in which metals grow in the bowels of the earth. they were said to be engendered by sulphur, which is male, and mercury, which is fe

kingdom was toward the natural manufacture of gold, and the production of the baser metals was only accidental as the result of an unfavorable environment. the philosophers stone was the combination of the male and female seeds that form gold. the composition of these was so veiled by symbolism as to make their precise identification impossible. occult scholar arthur edward waite, summarized the alchemical process once the secret of the stone was unveiled: given the matter of the stone and also the necessary vessel, the processes which must be then undertaken to accomplish the magnum opus are described with moderate perspicuity. there is the calcination or purgation of the stone, in which kind is worked with kind for the space of a philosophical year. there is dissolution which prepares t

pulously combined. putrefaction afterwards takes place, without which pole no seed may multiply. then, in the subsequent congelation the white colour appears, which is one of the signs of success. it becomes more pronounced in cibation. in sublimation the body is spiritualised, the spirit made corporeal, and again a more glittering whiteness is apparent. fermentation afterwards fixes together the alchemical earth and water, and causes the mystic medicine to flow like wax. the matter is then augmented with the alchemical spirit of life, and the exaltation of the philosophic earth is accomplished by the natural rectification of its elements. when these processes have been successfully completed, the mystic stone will have passed through three chief stages characterised by different colours

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

raging letter, norton hurried straightway to ripley s presence, and thereafter for more than a month the two were constantly together. the elder man taught the novice many things, and he even promised that, if norton showed himself an apt and worthy pupil, he would impart to him the secret of the philosophers stone. in due course this promise was fulfilled, though it is reported that norton s own alchemical research met with various disappointments. on one occasion, for instance, when he had almost perfected a certain tincture, his servant absconded with the crucible containing the precious fluid; while at a later time, when the alchemist was at work on the same experiment and thought he was just about to reach the goal, his entire paraphernalia was stolen by a mayoress of bristol. this de

s the oldest religion, dating to the worship of the horned god pictured in the ancient cave paintings of europe. as developed by sloane, the religion emerged in the context of the neo-pagan revival of the late 1960s. it differed from wicca by refusing to turn the horned god into a fertility god. the coven dissolved following sloane s death in the early 1980s. ouroboros (or uroboros) ancient greek alchemical symbol of a serpent eating his tail. the mystical work the chrysopoeia of kleopatra has a drawing of the serpent ouroboros eating his tail, with the text one is all. another emblem illustrates the symbols of gold, silver, and mercury enclosed in two concentric circles with the text one is the serpent which has its poison according to two compositions and one is all and through it is all

racelsus. he was born december 26, 1493, in einsideln, near zurich, switzerland. his father, the natural son of a prince, himself a physician, desired that his only son should follow the same profession. the fulfillment of that desire was directed during the early training of paracelsus. the training fostered his imaginative rather than his practical tendencies, which first cast his mind into the alchemical mould. he freed himself from the constraining bonds of medicine as practiced by his contemporaries, who chiefly applied bleeding, purging, and emetics, and set about evolving a new system to replace the old. in order to study the book of nature better, he traveled extensively between 1513 and 1524 and visited almost every part of the known world. during his travels he compiled the wisdo

inds of scientific men in the nineteenth and twentieth centuries.whether it was possible to produce life from inorganic matter. paracelsus asserted that it was, and left on record a quaint recipe for a homunculus, or artificial man. by a peculiar treatment of certain spagyric substances (which he unfortunately omitted) he declared that he could produce a perfect human child in miniature. medical, alchemical, and philosophical speculations were scattered so profusely throughout his teaching that one concludes that here was a master-mind, a genius, who was a charlatan, by reason of training and temperament. paracelsus displayed a curious singleness of purpose and a real desire to penetrate the mysteries of science. he left on record the principal points of the philosophy on which he founded

n arcanum without the help of god: for its virtue is ineffable and divine. sources: hartmann, franz. the life of philippus theophrastus bombast of hohenheim known by the name of paracelsus and of the substance of his teachings. london: george redway, 1887; retd. with: the prophecies of paracelsus; occult symbols and magic figures. blauvelt, n.y: rudolf steiner publications, 1973. the hermetic and alchemical writings of aureolus philippus theophrastus bombast, of hohenheim, called paracelsus the great. 2 vols. edited by arthur e. waite. london: james elliott, 1894. reprint, new hyde park, n.y: university books, 1967. stillman, john m. theophrastus bombast von hohenheim called paracelsus; his personality and influence as physician, chemist and reformer. lasalle, ill: open court publishing, 1

ife.it is also called the white daughter of the philosophers. in the lives of the various alchemists, we find many notices of the philosophers stone in connection with those adepts who were supposed to have arrived at the solution. thus in the story of alexander seton, a scotsman who came from port seton, near edinburgh, it is stated that on his various travels on the continent he employed in his alchemical experiments a blackish powder, the application of which turned any metal given him into gold. numerous instances are on record of seton s projections, the majority of which were verified by multiple observers. on one occasion, while in holland, he went with some friends from the house at which he was residing to undertake an alchemical experiment at another house near by. on the way the

ESOTERISM AND THE LEFT HAND PATH

cted and not questioned, since one wishes to be a part of this tradition, and b) that the initiation is supervised by a teacher or master. faivre s definition of esoterism corresponds to the draconian philosophy of dragon rouge. correspondences are the basis of ritual magic and for the practice of the left hand path. the first of the five elementary draconian principles is: all is one. this is an alchemical formula which in alchemistical symbols can be found next to ouroborossymbols: pictures of dragons or serpents biting their tails. the formula is in greek en to pan and is pivotal in alchemistic and hermetic philosophy. in the system of the left hand path this formula is interpreted as the divine fire is found in man as a reflection of the divine force outside us. in draconian terms this

ld norse and celtic magic can we found the dragon as a symbol of the spirit of nature. but also in the chinese tradition of feng shui. all esoteric knowledge exits in nature, but is hidden from the civilized modern man. the tree of knowledge is more than a metaphor. the middle levels that faivre mentions are represents the astral worlds and the different levels that the magician passes during the alchemical initiation. the magical system of dragon rouge is an initiatoric system where the magician gradually enters certain levels. since the goal is not to become one with god, the path towards the divine is an important process to learn how to control the divine fire. the last criteria of faivre is the perhaps most important aspect of the alchemical initiation process of dragon rouge. the tra

EVERBURNING LAMPS

the humour be too strong for the fire, the fire departs; but if the radical strength of the humour and of the fire be co-equal, then, caeteris paribus, that fire would burn continually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the "maccabees" book ii, cap. i, where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid i

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

hical writings of jacob boehme and the landmark qabalistic compendium of christian knorr von rosenroth.22 von rosenroth and athanasius kirchner extrapolated the qabalistic allusion of adam kadmon to be a reference to jesus as the primordial man in christian theology. in the final phase in the development of the christian cabala in the seventeenth and eighteenth centuries, it became permeated with alchemical symbolism and conjoined with the emerging doctrines of theosophy. this in turn greatly influenced the development of freemasonry. 3' 8: h" 2: 2 2:e 8 '0- 0* like judaism and christianity, islam is a primary branch stemming from the religion of the children of abraham. like master abraham, the prophet mohammed was faced with the task of leading his people away from the worship of idols a

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

le ages, see c.h. ii, pp. 267-75. interest in hermetism (based chiefly on asclepius and on the pseudo-hermetic liber hermetis mercurii triplicis de vi rerum principiis is one of the marks of the twelfth-century renaissance. for the influence of these works on hugh of st. victor, see the didascalicon, translated jerome taylor, columbia, 1961, introduction pp. 19 ff. and notes. many of the magical, alchemical, and astrological writings going under the name of hermes were of course known in the middle ages, see below, pp. 48-9. 13 hermes trismegistus respect for the old, the primary, the far-away, as nearest to divine truth, demanded that the corpus hermeticum should be translated before plato's republic or symposium, and so this was in fact the first translation that ficino made. ficino gave

. cust, the pavement masters of siena, london, 1901, pp. 23, 31. hermes was known as a gentile prophet in the middle ages and this is not the earliest representation of him with the sibyls; but it is the first which shows him in his full renaissance glory. 43 ture, particularly the fragments preserved in the anthology of excerpts compiled by stobaeus.1 on the other hand there is the astrological, alchemical, and magical literature, much of which also went under the name of hermes trismegistus. these two branches cannot be kept entirely separate from one another.2 not only do we have in the asclepius an actual description of magical practices in the admiring reference to the methods by which the egyptians "made gods, but also even the loftiest and most mystical of the philosophical hermetic

ay have meant in particular, decan-worship) weighed heavily upon that work. however, mediaeval writers interested in natural philosophy speak of him with respect; for roger bacon he was the "father of philosophers",6 and he is sometimes given a genealogy which makes him even more ancient than ficino or the designer of the siena mosaic thought. in the preface to a twelfth-century translation of an alchemical work, it is stated that there were three hermeses, namely enoch, noah, and the king, philosopher, and prophet who reigned in egypt after the flood and was called hermes triplex. the same genealogy of 1 festugiere, i, pp. 112 ff. the liber hermetis was discovered by gundel and published by him in 1936. 2 festugiere, i, pp. 139 ff. 3 ibid, pp. 283 ff. 4 thorndike, i i, pp. 214 ff; festugi

rosicrucians who are first heard of in germany in the early seventeenth century, in lutheran circles.1 early in 1588, bruno left wittenberg for prague where he stayed for about six months.2 here the emperor rudolph ii held his court and gathered under his wing astrologers and alchemists from all over europe to assist in his melancholy search for the philosopher's stone. bruno was not a practising alchemical hermetist, but he tried to interest the emperor in his "mathesis, dedicating to him a book, which was published at prague, and which had the provocative title of articuli adversus mathematicos? it may be only a curious coincidence that fabrizio mordente happened to be in prague at this time, in the position of imperial astronomer!4 the book "against mathematicians" is illustrated with a

e of the classical with the barbarous in bruno's images, when one finds strange, dark and violent forms in close juxtaposition to the classical forms. a striking example of this is orpheus, the first image of whom is the beautiful young man with the lute taming the animals, but his second image is a black king on a black throne before whom a violent sexual scene takes place2 (there is possibly an alchemical meaning in this. in composing these images, is bruno behaving in a highly original way, peculiar to himself? or is he leaving a door ajar 1 ibid, p. 243. 2 ibid, p. 249. 332 giordano bruno: last published work through which we can peer into something which may he behind much renaissance imagery? when a man of the renaissance "composes" an image to be used on his medal, does he compose i

ly seventeenth century, has lutheran connections; one explanation of the rosicrucian emblem of the cross and the rose which has been put forward is that it is an imitation of luther's emblem.2 "christian rosencreutz, the founder, seems entirely mythical; perhaps this name, too, is an allusion to luther. but the rosicrucians were magical, hermetic, cabalistic lutherans and particularly addicted to alchemical symbolism of which "the chemical wedding of christian rosencreutz" 3 is an elaborate and incomprehensible example. the lutheran flavour of rosicrucianism is not against the hypothesis of a connection with bruno, since we know that bruno found favour with the lutherans of wittenberg and, in his stirring address to the university, prophesied that truth would be found among them.4 in the s

FRATER ELIJAH ANGELS OF CHAOS

ns as possible is necessary to get a grasp on this. many times these nasty bug s form circuits and feedback loops to enhance and keep their reigns of control. rigid self analysis and control must endure, sometimes just making a note of a circuit is enough to temporarily diffuse it. journal exert *b1 (babalon) there are many faces to the lady. she comes and brings evolution as necessary. she is an alchemical solve et coagula. the strange attractor party was an amalgamation of an earthly aspect, although higher forces received the greater interchange. it seemed that any ritual which could have been performed would have been pointless, as the coming of us there was the rite (to what aim, i do not know. but i did note that we as both physical and spiritual manifestations of the body, there was

FRATER U D PRACTICAL SIGIL MAGIC

rs the so-called gsomatic emotions, h namely but this is not the end to his system. the five metaleve1s ula. the solve princi which are, so to speak, goutside of competition h: laughter, deconceptualization, concep-tualization and union. and finally, he adds a gsupplementary alphabet in malkuth, h sy pain/pleasure and depression/ elation. also play a significant role. the first three are based on alchemical symbolism, describing gthe three states of matter h of each emotion: the mercurial, the sulphurous, and the earthy) levels. the mercurial form indicates states of over- stimulation and dissolution of consciousness followed by catharsis or ecstasy (p. 76. the sulphurous form indicates gthe normal functional mode of the emotion, h thus lying in between the mercurial and earthy mode, both

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

e force must be turned upwards so that you shall become a hermaphrodite spiritually, and thus able to objectify your ideas and speak the living word which shall endue them with life and make them vibrant with vital energy. this dual creative force thus expressed through the brain and larynx is the 'elixir-vitae' which springs from the living stone of the spiritually hermaphrodite philosopher. the alchemical process of kindling and elevating it is accomplished in the spinal cord where the salt, sulphur, mercury and azoth are found. it is raised to incandescence by high and noble thought, by meditation upon spiritual subjects, and by altruism expressed in the daily life. the second half of the creative energy thus drawn upward through the spinal canal is a spinal spirit-fire, the serpent of

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ningwiththe already famouslexicon.by hook or by crook he would see lord stafford; and my part in the business was(1)to raise a mortgage on eastlake lodge, for there must be money to startwithand an office to give him a local habitation, from which letters could be written and expected business transacted;(2)to be prepared and' to provide whatever was needed, for translating, editing and producing alchemical texts(slt,p. 130).themortgage-of243250-wasraised, anofficewas found attemplechambers, in falcon court, fleet street, and in march 1893 the firm of james elliott&co. published its first book, thehermeticmuseum restored andenlarged,6followedin rapidsuccessionbyfiveotheralchemicaltranslations, all commercially impossible and all. underwritten by lord stafford. themagnumopusof the alchemica

hedin november1891,and such royalties as still came in respect of earlierworks; for the first timeinhiscareerhewassanspublisher. thehiatus was not,.however,long lasting. waiteamusedhimselfbywritingtheparableofthereceiverandthethief,a partisan account of bottomley's misfortunes, and early in 1892 commenced the correspondencewith lord stafford that would lead to threeyearsof editing and translating alchemical texts. there remained the problem of a publisher,but this too wassolvedin the person ofjames elliott. waite toldhim of lord stafford's wish tohavethe first translation, of ruland'slexiconofalchemy,put into print:83_'notversenow,onlyprose. 82kingsford's'newgospelofinterpretation; the revd g. w. allen, urgingwithequal fervour the meritsofhis christo-theosophical society;dre. w. berridge

nd set up in business once more, athartstreet in bloomsbury. redway was as eager to publish waite as waite was towritefor him, and they collaborated happily for four years from1896to1899.duringthe first year waitewrote devil-ft'orship infrance,9a topical exposeofthe spurious anti-masonic rubbishthenappearing in france, translated levi'stranscendentalmagic,and persuaded redway to issuethelastofthe alchemical translations,theturbaphilosophorum.in the succeeding years he issued a collectionofjames braid's works on hypnosis, edited bad books into readable form,wrotethebookofblackmagicandofpacts(redway chose the title: he knew exactlyhowto appeal to the lowest instinctsofthe reading public, and saw hismostambitiousbookdisappear in smoke and fire. there had been, before waitewrotehis study, no r

-occasionally surfaced in esoteric circles,butit remained an exceptionally rare book until it was reprinted in 1918.4waite had somehow obtained a copy (which he eventually offered for salethroughtheunknownworld),had succeeded also in penetrating its extremely opaque language, and began to propagate its thesis anew. as far asthatthesis can be expressed in everydaylanguage, it is that the goalofthe alchemical.process was the attainment of divineunionas a consequence of illumination obtained in an exalted form of mesmeric trance. waite agreed overtheend,butdisputed the means; he believedthat'thealchemical transfiguration of humanity' depended92in the columns ofthemediumanddaybreaka mr pfoundes had cast doubts on the originality of waite's ideas (claimingthemforhimselfand upbraided him for a l

spected that the translator was'therev.william alexander ayton, a member of theg:.d:.almostaborigine,a sound latin scholar and onewhohad been active for years in all the occult movements, thatofh.p.b (slt,-p.134);butin this he was wrong, and it ispossible-indeedprobable255that the translations were theworkof julius kohn, anemigreaustrian occultistwhodisputedwiththe theosophical society, exchanged alchemical manuscriptswithayton, and eventually published editions ofthepropheciesofparacelsus(1915)andoftrismosin'ssplendorsolis(1921).part of the editor's task was to provide a biographical or critical introduction to each title" and in the courseofpreparing these waite began to change his views onalchemy-achange accelerated by his work on thehermeticandalchemicalwritingsof the pragmatic renaiss

a note to the effect that,152 a. e.waite-magicianofmanyparts_ andthetwenty-three years sincethatofmylivesofalchemysticalphilosophersrepresent a continuous life ofthoughtand research; there should be no need for surprise that i have changed some critical opinions expressed so long ago'(occultreview,january 1912. he yet lost neither his interest in alchemynorhis friendshipwithmmede steiger.whenthe alchemical.society;for'thestudyofthe works and theoriesofthealchemists in all their aspects, philosophical, historical and scientific, andofall matters relating thereto, was founded in november 1912thetwohonorary vice-presidents were a. e. waite and isabelle de steiger; during its brief, two255 year existence theybothcontributed papers and argued for their respective pointsofview. many yearslater

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

rary to masonic practice'oursociety does not exclude a worthy woman from being initiated, this provision dating, perhaps, from1490when the rosicrucians 'did separate themselves from the free-masons. from this, and from the fact that it had no instituted rituals, it would seem that de chazal's order did not derive from the german masonic order of the golden and rosy cross, of1m,butfrom the earlier alchemical rosicrucians described by sig255 mund richter in1710.bacstrom gives a further account of defoundation15chazal in a letterof1804to alexander tilloch, one of his fellow alchemists,butmakes no reference to the rosicrucian society.thereis in fact no evidence that bacstrom propagated theorderinengland-butlater occultists convinced themselves that he did simply because they wisheditto have be

snota member, and was probably the work ofkennethmackenzie, whoseroyalmasoniccyclopaedia(1877)contained a listofrosicrucian grades that matched the golden dawn grade structure almost perfectly, mackenzie insisted that this list was his own work,buthe had lifted it intact from a28thegoldendawngermanrosicrucian text of1781-atext that would have been known to westcott also.thecipher itself, which is alchemical in origin, would have posed few problems for westcott, who was familiar with old alchemical and magical texts and was well aware oftrithemius'polygraphiae-thebook which contains the cipher's key. trans255 lating it he found that it was in english, although written from right to left, that it allowed for both male and female initiates, and that it needed considerable improvement before t

ers meet in lodge, they transact no business excepttalking rubbish, if that can be called business. to the sceptic this may sound very like the business of the golden dawn itself,but whatevertheir other faults, westcott and mathers were honest hermetic scholars and were both able and willing to teach their members, even though the knowledge impartedwas-inthefirstorder-littlemore than kabbalistic, alchemical and astrological symbolism. this meagre fare was supplemented by instruction in geomantic and tarot divination, tattwa vision and the pentagram ritual, which 'was taught to the neophyte immediately after his initiation in order that he might "form some idea of how to attract and come into communication with spiritual and invisible things'.10an account of the practical and theoretical wo

he said 'i have my alchernical labora255 toryin a cellar under my house where the bishop cannot see it. one day1 was walking up and down there when 1 heard another footstepwalkingup and downbeside me. 1 turned and sawa girl 1 had been inlovewithwheniwas a youngman, but she died long ago.she wanted me to kiss her. 0 no, 1wouldnotdo that 'why not?'isaid.'0she might have got power over me 'has your alchemical research had any success' j said 'yes, 1 once made the elixir of life. a french alchemist said it had the right smell and the right colour (the alchemist may have been eliphas levi, who visited england in the 'sixties, and would havesaid anything)'but the first effectof the elixir isthat your nails fallout and yourhair fallsoff. 1was afraidthat 1mighthavemade a mistake and that nothing

verses. during his advancement from neophyte to philosophus, the student must learn not only the names, natures and attributions of the ten sephiroth of the kabbalistic tree of life, but alsothe'twenty-two paths on the tree, the correct attribution of the tarot trumps to the hebrew alphabet and the nature and colour correspondences of the four worlds of the kabbalah. he had further to learn about alchemical symbolism, angelicandelemental spirits, geomancy and tarot divination, and was required to construct the badge of admission-heavy with sym255bolism-foreach grade as he entered it. on a more practical level the student learned the pentagram ritual. this was used both for invokingelemental spirits and for banishing them; it was also the nearest thing to a purely magical ritual found withi

retort, crucible, or other vessel containing the matter, place it in the centre of the table and range the66thegoldendawntablets round it thus: white tablet with head (north, black and grey tablet with white pentacle (east, tablet with crystal (south, coloured tablet with hexagram (west (the operator stands in the south .thenendeavour according to the directions to seeinthe crystal and go to the alchemical plane corresponding under the sephira of (chokmah) where ask the governor of hylechtosend down the divine light into the matter, the lvx. perform what other opera255 tions you wish and then remove the tablets and continue the alchemical processes as usual. in the intervals between the stages etc. act as here prescribed. descriptionofthe plane. a beautiful garden in which is a fountain i

GILBERT THE MAGICAL MASON

the lengths ofdrfelkin, who travelled about germany seeking the tomb of christian rosenkreuz, he believed that hidden knowledge was still to be found 'there must be a lot of rosie [rucian] mss lying hid in your country' he wrote to reuss 'make every effort to find some" for forty years westcott poured out a never-ending stream of books and papers on hermetic subjects, translations and editions of alchemical and kabalistic classics, textbooks in his professional field, and learned notes for masonic journals. many of his books are still in print, but the papers have been forgotten, buried in obscure and often privately printed journals.tounderstand the golden dawn, one must read what its creators wrote- not for the world at largebutfor the benefit of their fellow initiates.thepapers in this

fire, the fire departs;butif the radical strength of the humour andofthe firethoughts ontheever-burning lamps 59be co-equal, then, creteris paribus, that fire would burn contin255 ually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the 'maccabees, bookii.,cap.i.,where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it

GILBERT THE SORCERER AND HIS APPRENTICE

ulate the eternal pronunciation of. the ineffable name: that name which the rabbins of old have said rllsheth through the universe;thatname before which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collect

tter 1t -initself a meaningless symbol,butto those who know that it is really a corruption of the hebrew letteri'1which symbolisesthefemale or receptive principle,itat once becomes fullofmeaning; and we see that thegreat1tproblem,as it iscalled.orsquaringthecircle, will only be accomplished when. the finite is re-absorbed into the infinite.itis to be noticed also, that this symbol (fig. 3) is the alchemical symbol for salt, which signifiestheunion of two natures, a correspondence which will beofuse to us later on in this course.theenergising and vitalising principle is fitly symbolised by fire, whose nature ever aspiring is represented by the vertical straight line, and these twoform-thecrossinthe-circle (fig. 4, which therefore represents matter in manifestation or matter vitalised by spi

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

cination with those expository works that led to the first creation of a masonic rite of swedenborg. the first rite of swedenborg if any of the many 18th century manufacturers of rites and degrees deserves the title of creator of the swedenborgian rite it is dom antoine joseph pernety (1716 1796. at the age of fifty pernety left the benedictine order and settled at avignon where he redirected his alchemical enthusiasm into masonic channels and allegedly created a rite hermetique that reflected his interests. from 2[2] swedenborg s principal theological works are arcana coekstia, his commentary on the books of genesis and exodus, published at london between 1749 and 1756; and vera chrisriana religio, his principal dogmatic work, published at amsterdam in 1771. all of his works have been tra

GILBERT R A THE MASONIC CAREER OF A

say that no breath of scandal ever arose in the g'.d. during all that period. it was a question of things which had an equivocal legal aspect and in which leading members of the order should not have been concerned, had 1 been informed accurately, as there seems no doubt that i was'24[24. his scruples were eventually overcome however and, after three years, during which time he issued a series of alchemical translations and edited an occult journal entitled the unknown world, he rejoined the golden dawn on 17 february 1896, although he was not to enter the second order, the ordo rosae rubeae et aureae crucis25[25, until march 1899. waite's account of his return is inaccurate; he states that he was urged to rejoin by ralph palmer-thomas, an enthusiastic collector of masonic degrees, who 'as

GNOSTIC CATECHISM

say that no breath of scandal ever arose in the g'.d. during all that period. it was a question of things which had an equivocal legal aspect and in which leading members of the order should not have been concerned, had 1 been informed accurately, as there seems no doubt that i was'24[24. his scruples were eventually overcome however and, after three years, during which time he issued a series of alchemical translations and edited an occult journal entitled the unknown world, he rejoined the golden dawn on 17 february 1896, although he was not to enter the second order, the ordo rosae rubeae et aureae crucis25[25, until march 1899. waite's account of his return is inaccurate; he states that he was urged to rejoin by ralph palmer-thomas, an enthusiastic collector of masonic degrees, who 'as

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

he will be many gnostic theurgy page 80 dialectic programs that we carry with us into the spiritual life, they must be rooted out and destroyed. the promise offered to those who correctly use this chakra include the eating of the hidden manna and the gift of the white stone with a new name engraved on it. these promises are highly symbolic, the hidden manna represents a special stage known in the alchemical process of self transformation. it is also sometimes known as the white powder, it is a stage prior to the philosophers stone. this substance is symbolic of the processes of internal transformation that are working through transfiguration. the church of thyatira the church of thyatira is the heart or anahata chakra. it is known as "sacrifice or contrition" as it involves the sacrifice o

european countries. hence gnostic theurgy page 89 the ariosophic mysteries travelled all over the globe to the lands we now see as indo-european. there were earlier migrations too. the israelites travelled to southern spain and the phoenicians settled in the punjab region of india, but only the later migrations concern us here. the ariosophic kabbalah is embodied in much of the later hermetic and alchemical traditions and it represents the heritage of aryan israel. however, all is not at it seems, during this same period, a false tradition, a counterfeit kabbalah was being developed. in babylon the children of cain created an amalgam of babylonian paganism and israelite belief which later became known as the talmud. as time progressed they stepped into the shoes of the now-believed lost te

m of the kabbalah of number as without the table of attribution the work becomes undecipherable. gnostic theurgy page 106 notariqon and notariqon of the tenach the art of notariqon is perfect in its simplicity, in some sense it could be considered a sort of gnostic shorthand. it consists of making new words out of the letters of the original. one of the better examples of this art is found in the alchemical term vitriol which was used as the codeword for sulphur. however, when analysed, it has a deeper meaning (fig 26) in fig 26 we have a comprehensive description of the alchemical process coded into the term used for sulphur, a superb illustration of how notariqon can be used. the notariqon of the tenach is used more within the gnostic and religious communities than within practical esote

ed, these four letters have gained a variety of esoteric interpretations and have transformed from an historical icon into an occult formula. by notariqon the letters have been interpreted to include igne nitrum renovatur integra. the whole of nature is renewed by fire. igne nitrum raris invenitum. glittering is rarely found in fire. these two interpretations express divergent views regarding the alchemical process of self transformation. one is the cosmic no, the other- the cosmic yes. one perceives the fire of passion as the way to renew the fallen world, the other warns of its danger. both are correct and have something to say about the human condition. another application given to these letters is to attribute them to the four elements (fig 27) this elemental attribution leads to the m

nment, an inability to study, meditate or concentrate. it is during this period that the "old" mind and emotions are destroyed, so feelings of death and rebirth are not uncommon. it is a truly shattering occurrence. however, it will be experienced many times along the spiritual path, as the lower vehicles are transformed and the new self grows. an excellent description of this process is found in alchemical literature. for the alchemists the product that was being transformed into gold was man himself, and the procedures reflected the spiritual path. the life of the gnostic on the path, involves the total transformation of the individual from one substance (dialectic) to another (static) and accordingly, involves the greatest revolution in consciousness possible. this transformation cannot

the use of sex was a major key within the redemption process. out of all of the free spirit founders the most recognised was marguerite porete the authoress of the only fully extant free spirit scripture, the mirror of simple souls. way before her time, she taught the equality of the sexes, the right not to reproduce and the freedom given by the gnosis. gnostic theurgy page 207 the alchemists the alchemical tradition is varied and complex, it is difficult to summarise its role in the continuum of the gnosis. it primary focus was the transmutation of man into god, the techniques for which were transmitted under the guise of chemical transformation. the texts of the alchemists were coded to avoid the inquisition and hence sustained the secret tradition through the veil of symbolism. some of

GOLDEN DAWN RITUALS B

t vision. this complete symbol should be constructed by the z.a.m. and each portion of it studied and committed to a deep understanding. the instruction on the complete pentagram diagram remains unpublished and available only to our order. first, you will observe that the portion (the top point) is attributed to the scepter of hermes, the rays of c, and the. this is the point of quintessence, the alchemical b. the color is of purity and is therefore colored white. the sephiroth attributed unto its two angles are rtk and hmkj. the two side points or arms of the pentagram are attributed unto m on the left and n on the right. the left arm attributed to the element of m is represented by the sword, z, and man. the kerubic emblem of k is also attributed to the left arm. this arm is colored yell

e clockwise around the pentagram; otherwise, do not draw a circle around it. the basic rule is that thou shall invoke toward and banish from the point to which the element is attributed. m has a watery symbol, k. it is the container of rain and moisture. o is symbolized by the sign of e. e is the sign when the hot sun is most fiery upon the earth. n is represented by the symbol. it is a symbol of alchemical distillation. l hath the laborious b. the following manner is the correct way to trace the kerubic emblems in the center of their respective pentagrams. 10 symbols: spirit wheel aquarius kerub leo kerub eagle kerub taurus kerub the attributions of the elements in their respective position are derived from the winds: east wind is attributed to m. southern wind bringeth into action the na

GOLDEN DAWN RITUALS E

ced a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbol of, followed by the four kerubic symbols on the lower arms. these are in the order as in the supreme ritual of the pentagram. on each of the floriated ends of the crop are the three alchemical principles. they are in different orders for each element. this shows their different operations within each element. the upper arm is allotted to the element of m, the lowest arm to l, the right arm to n, and the left arm to o. you will observe that active and passive are in perfect harmony. m arm the background color is yellow on the m arm and represents the flowing philosophic mercur

the p is from the side of l. b is from the side of m. n arm the n arm is colored blue. here, the saline side is chief. this can be easily understood if we think about the fact that almost 3/4 of our planet is covered in salt water. the mercurial part is from l, and thus, we have the force of flux and re-flux. the sulfurous part is from m, relating to waves and storms. each arm shows us the three alchemical principles of nature acting within the alchemical operations of the elements. the white rays shining forth from behind the angles (between arms) is as the divine light coming forth from rtk in its center. the letters painted on the angles refers to the analysis of the keyword. remember, it is through the analysis of the keyword that our sacred vault is opened. next we have the twelve si

t portion is written the name or motto of the adeptus minor. this alludes to becoming "more than human" this is an impossible task without the aid of the divine will and assistance from rtk. this now explains why on the face of the cross, the portion above twklm is white. it is a reminder that the must be rescued from the material. in the center on the back side, written in latin, and between the alchemical symbols is "blessed be the lord our god who hath given us the symbol signum" both the words "symbol" and "signum" consist of six letters which relate to trapt, where the rose cross hangs on the body, and to the six creative periods in the universe. also, if we add the six letters of each word together, we end up with twelve, 1+2=3, the supernals from which the light shineth. the lamen m

GOLDEN DAWN RITUALS ENOCHALL

vision of the aethyr arn (6. diari: angel, also known as diri. dilzmo: differ (v. dinmt: angel, companion of tdim. dimt: kerubic angel of water angle of water tablet. diom: subservient angel of earth angle of fire tablet, also known as dixom. diri: subservient angel of water angle of air tablet, also known as diari. diu/ duiv/ div: angle. dixom: angel, also known as diom. dlasod/ dlafod: sulphur (alchemical (cf. salbrox. dluga: give/ giving. dlugam: give/ given. dlugar: gave/ bring unto them/ gave them/ giving them. dmal: angel (filius lucis, associated with jupiter, name of sol heptagram. dnhd: subservient angel of air angle of water tablet. do o a in: name/ and name. do oa ip: in the name. doagnis: governor of the first division of the aethyr arn (4. doalim: sin (v/ of sin. doanzin: gove

GOLDEN DAWN RITUALS Z1

he microcosm) the whole is a rehearsal of the properties of the reflection of the element of m down through the middle pillar of the sephiroth. this represents the reflection of the m from rtk, through trapt, dwsy, and even to the citrine part of twklm. the subtle aether is, in rtk, inspired from the divine light beyond; then reflected into trapt, wherein it is combined with the reflexes from the alchemical principles in that great receptacle of the forces of the tree. in dwsy, it affirms the foundation of a formula and from twklm it is breathed forth or reflected back. this formula the adept can use. standing in his sphere of sensation he can, by his knowledge of the sacred rites, raise himself unto the contemplation of adycy and from there downwards into himself the lower genius as thoug

GOLDEN DAWN RITUALS Z2

t of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the lotus wand by the a band (for in a is the beginning of the life of the year) ready to commence the general invocation of the forces of the divine light to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work required. the tracing in the air above it with appropriate weapon the necessary lineal figures signs, sigils and the like. then, let the alchemist say: so help me the lord of the universe and my own higher soul. let him raise the curcurbite in the air with both hands saying, arise herein to

GOLDEN DAWN RITUALS ZAM2

4 in latin, the spelling for light is lvx. this is pronounced "lux" the "u" sounds like the "u" in the word tube. the lvx becomes especially important to the adept because of the way it fits with the various seasons of the year. it is through these seasons that the sun passes from light todarkness and death to resurrection. it is through these seasons that we pass from our "natural self" unto an alchemical death, and finally, unto perfected light and life. it is here at this point that we can say "i am the way, the truth and the life. he who believeth in me, though he be dead, yet shall he live, and whosoever liveth and believeth in me shall never die" we have transformed our "natural self" into the self of "living gold "the light of the world" let the adept now examine and meditate on th

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

GOLDEN DAWN RITUALS ZAM8

he enneagon. it also shows the operating power of nature by the dispersal of the rays of the seven planets, and of the head and tail of the dragon of the moon, otherwise known as cauda and caput draconis. when we reflect on the enneagram from every third point, we find that we arrive at the triple ternary operating both in the seven planets with the cauda and caput draconis of 5 and also with the alchemical principles counterchanged and interwoven. it is not akin much to the nature of 5 as it is to the sphere of dwsy. it is only when the enneagram is reflected from every fifth point that it becomes consonant with the nature of 5. the enneagram is the star of 5. it is a fitting representation of the 5's administration to the l through the virtues of the solar system under the presidency of

fth point that it becomes consonant with the nature of 5. the enneagram is the star of 5. it is a fitting representation of the 5's administration to the l through the virtues of the solar system under the presidency of the sephiroth. when the enneagram is reflected from every fourth point, it is composed of the three triangles united with a circle which alludes to the triple ternary of the three alchemical principles, q3p. when reflected from every fourth point, it is not so much in harmony with the nature of the 5 as when the enneagram is reflected from the fifth point. the decangle represents the power of the decad and the decagon. the decagon shows the power of the decad operating in nature by the dispersal of the rays of the ten sephiroth. the number of degrees of the great circle cut

e decagon. the decagon shows the power of the decad operating in nature by the dispersal of the rays of the ten sephiroth. the number of degrees of the great circle cut off between its angles is thirty-six. the decagram reflected from every third point is especially in harmony with twklm. this shows the triad operating through the angle of two pentagons with a circle. it also alludes to the three alchemical principles, plus, plus the four elements in their positive and negative form, all under the presidency of the ten sephiroth. the decagram, reflected from the fifth point, is composed of two pentagrams within a circle. it alludes to the operation of the duplicated h of the tetragrammaton. it also refers to the concentration of positive and negative forces of and of the four elements unde

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

the beings with funny names who appear dotted among the so-called mothman accounts predict the latter, along with the very real and tragic silver bridge disaster, for anyone who took the trouble to decode their names. but indrid cold and carl ardo appear in 1966 and 1967, and the classical solution to the cipher in the book of the law wasn t discovered until 1974. what goes on here? like the old alchemical ciphers, the messages of the contactees are meant to be truly understood only by deep initiates in possession of the code out of which the cipher was constructed. madame blavatsky the theosophist used the code in concealing the very real identities of her so-called mahatmas. she clearly knew the code, or her mahatmas did, when she invented substitute names like morya and 24 allen h. gre

er to, and predict frater achad. when crowley mentions that stansfeld jones had, without his knowledge, become a babe of the abyss (an a:.a. title, there is a double meaning; babe of the abyss= 190= i stansfeld jones. after achad proclaimed the aeon of ma, a semi-clandestine fellowship arose to continue the a:.a. work as interpreted by achad, under the name fellowship of ma ion. leadership of the alchemical aspect of this work fell to frater robertus= 214= quabalistic ma ion. although robertus was not directly a student of achad s, the cipher trail strongly suggests connections. the unusual spelling of quabalistic is integral to robertus organization qaa. frater robertus is actually robert dunlap. dunlap= 66= ma ion. the secrets of the vampirism of the gray aliens (and how to resist it) in

is actually robert dunlap. dunlap= 66= ma ion. the secrets of the vampirism of the gray aliens (and how to resist it) in their physical examinations- which are obviously of a sexual nature- are concealed in the names of the organizations inspired by frater achad s work. quabalistic alchemist arcanum= 345= lesbians+ lesbianism+ sapphism while fellowship of ma ion= 206= the secretions and also the alchemical cipher term very sharp vinegar. the name frater robertus= 214= sodomy secretions. these terms are consistent with the inner secret teachings of the great white brotherhood. the terms also provide a clue, as noted, as to how to do battle with the ufonauts. as others have remarked, ufonauts frequently use bizarre forms of sexuality in their physical examinations or probes on humans, in or

ars] as a blessing. english wine and vine are related the hebrew words are not. some references are intriguing even in raw form, as psalm 80:8: you have brought a vine out of egypt and shall exile the infidel, and planted it the complimentary bruchah, or blessing, is over the bread of the earth. some discussion was given to vines covering the earth, the drawing of nutrients from the soil, and the alchemical process of making gold from base elements of the earth. such gold reduces to a white powder, or tincture, using a secret process not suitable for delineation here. the hebrew word for vine, hagufen, or hey gimel peh nun (final= 788 in hebrew qabala. 788 (heb= the secret wisdom, that is to say, the qabala. our attention is instant, or should be. vine in naeq6= 72 and that should get our

the nephilim s lineage through time including where it has remained in some level of stability, and where and how it has been corrupted. this story is also a prophecy, and the time of this prophecy is now. the painting is an unfolding of this prophecy. it is on a 30x40 canvas, with 8 separate panels revealing different aspects of the story. the cover of this text is the central panel, showing the alchemical movement of certain sacred substances, in relation to the void, to bring about a specific transformation in the human population (in popular culture, this has been called starfire, and the conclusions of this popular stream of thought are incorrect) any sincere query regarding this painting can be directed to watcherashera777@yahoo.com. ms. debra page. nephilim al-kemy. 86 allen h. gree

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

are also registered with many other nations of this jurisdiction [73] the rose and the cross a book might be written upon the subject of the symbology or mystical meaning of the rose and the cross. the most popular explanation of the two symbols.the one which writers in encyclopedias love to use with great show of seeming authority.is that the cross and the rose have much to do with dew and other alchemical terms. this is simply a fanciful, though satisfactory, explanation for the casual reader. it is not the truth, however. as far as legend is concerned, we are informed in our own records that man first used the symbol of the cross when, in egypt, or possibly atlantis, a mystic stood at sunrise upon a plain, and, looking toward the east, he raised his arms to a level with his shoulders in

ce to the cross and the rose "life is represented by light, aspiration by the rose and the cross, and death by darkness" from this we would learn that aspiration.the desire to do, to serve, to accomplish, and to master and finally attain.is possible through the karma (cross) we must endure and the evolution (rose) we attain thereby. the hermetic rose cross the intricate symbol above is called the alchemical and hermetic rose cross, and is a very old mystical symbol. it is composed of two rosy crosses united into one: the small rosy cross at the center. representative of man, the microcosm.is in turn the center point of a larger rose residing at the heart of the large cross.symbolic of the macrocosm. upon the four ends of the large cross are inscribed the three alchemical symbols: mercury

s.symbolic of the macrocosm. upon the four ends of the large cross are inscribed the three alchemical symbols: mercury, sulphur, and salt. at the top of the cross, mercury is placed in the center, sulphur on the left, and salt on the right. upon the other ends of the cross the symbols have been inscribed in such an order as to conform to the esoteric tradition. also upon each arm, adjacent to the alchemical symbols, is the symbol of the pentagram. this five-pointed figure is a symbolic rep [75] resentation of the rosy cross itself: the victory of the quintessence over the four alchemical elements. the wheel at the top of each pentagram represents the quintessence; the small triangle on the left, with the point downward and a line parallel to the base, symbolizes earth; the triangle above

its center. four barbs emerge from behind this cross, pointing into the four directions in space. the complete symbol or "encyclopedic" rose cross symbolizes all the majesty, power, beauty, and protection of the rosicrucian order [76] the rosy cross mechanically and symbolically formed [77] part six charts, explanations, and special subjects crystallography the mystery of dr. john dalton and his alchemical laws reprinted from the american rosae cruris of november, 1916 [79 [80] the magnet (in connection with the lessons of the first degree of temple monographs) in a number of lessons reference is made to the magnet, and the laws and principles demonstrated by the magnet are used to illustrate other laws. certain simple points about the magnet will be of interest to our members, and for th

s of the knighthoods of the temple of jerusalem. he was a member or officer of a number of european and american educational societies, and had been received into the highest degrees of fourteen or more of the leading esoteric, mystical, and philosophical societies of the world, including the rose-croix kabalistique de france, the martinist order of france, belgium and switzerland, the rose-croix alchemical society of france, the unknown samaritans of europe, the brahmanist brotherhood, the egyptian rites of memphis and mizraim, and others; he was also one of the few initiates to be received in a mystery temple of luxor, egypt, in 1929. he was distinguished with high honors at the international congress of the federation universelle des ordres et societes initiatiques (fudosi) held in brus

high-degree rosicrucian members who use the principles of the order's teachings to assist other individuals. absent treatments are given for conditions of health, and other problems of a personal nature whenever they are brought to the attention of the council. cremation.mystically, this is a process of reducing the material elements of the body to the primary elements through fire, as though an alchemical process were being used with crucible and fire. it carries out the ancient law that the body shall return to the dust of the earth from whence it came. cremation simply hastens the natural process in a most sanitary way. the custom of burying the dead in the ground to decay was always considered a barbarous and unclean practice by the ancient mystics. cremation is not a modern method an

HAMIL THE ROSICRUCIAN SEER

the same spiritual conversation; and if this fact be well established by repeated trials, thenmrsandby will admit that a primafaciecase212therosiemcianseerinconclusion, it must still depend on our individual idiosyncracy, whether we believe the revelations of the spiritual world thus obtained are parallel truths or mere repetitions; but m. cahagnet has promised us a tangible proof in a volume of alchemical revelations, and we must forewarn him that in these sceptical days we shall expect from him, with such a goodly host of defunct adepti 'real sons of thefire'-fromsynesius to philalethes-for interlocutors, who, if judged from their volumi255 nous writings, must doubtless prove most loquacious fellows, and who, having indulged when on this dull earth so copiously in dark and mystical enig

nlettered shoemaker-who, falling, like hispredecessor255mahomet, and his successor-swedenborg, into a 'quasi255 mesmeric state' produced those admirable and voluminous works, theteutonicphilosophy,which thus engendered were merely the reflex of the christianity of his time mixed up with the then all-engrossing theories of the triune, body, soul, andspirit-thesulphur, salt, and mercury of the magi-alchemical philosophers, andexpressedin their peculiar language and phraseology. thus swedenborg anticipated, in his revelations,"zschokke in hisselbstschaustates 'it has happened to me occasionally, at the first meeting with a total stranger, when i have been listening in silence to his conversation, that his past life, up to the present moment, with many minute circumstances belonging to one or

duty; subscriptions were allowed to go years into arrears. 5 george bumstead, bookseller,12king william street, strand. oswald croll (d. 1609. hockley is presumably referring to h. pinnell'sphilosophyrljormedandimpruvedinfourprofoundtractates. byo.c.(1657).6 thomas norton (flourishedc.1477),m.p. for bristol 1436; ambassador for and member of privy chamber of edward iv. an alchemist and writer of alchemical tracts. his ms theordinalofalchemy(1477) is notable as having the earliest use of the term 'free mason. 7 eiraneus philalethes: pseudonym used by a seventeenth century alchemist whose identity remains unknown. he claimed to havehockley'sletters to the irwins 49marriedculpeper's!'widow and succeeded to his business, his great good fortune was being committed to the tower as a printer, wh

k) belonging to the late mr. frederick hockley'(p.7. he might have added that he omitted some two-thirdsofthe treatises in hockley's manuscript, printing only the six that were best known to studentsofalchemy and including only one that was not to be found in the printed editionof1684. within the hermetic order of the golden dawn, waite's compatriots doubtless approvedofhis caution in withholding alchemical texts from the public, for they were anxious to ensure that the hermetic sciences remained secret to all save them255 selves. two, at least, of the order's alchemicalenthusiasts255florencefarrand the revd w. a. ayton-certainly had access to some of hockley's manuscripts and made transcripts from them, while waite recorded in his diary percy bullock's acquisition ofthejournalof arosicruc

e transcripts from them, while waite recorded in his diary percy bullock's acquisition ofthejournalof arosicrucianphilosopher:'i saw at the houseofl.a.[i.e,levavi oculos, bullock's motto in the order, who has acquired it recently, the old hockleyms,from which i described the obligationofdr. sigismund bacstrom in my historyofthe rosicrucians? bullock, however, was interested far more in the purely alchemical part of the manuscript. but the golden dawn was destined to be short-lived and with its demise was lost the only real hope of preserving a substantial number of hockley's manuscripts. today, a total of twenty255 eight manuscripts survives, together with a collectionoffive transcripts by hockley's friend h. d. lea and the irwin transcripts from the crystal-gazing manuscripts.10these last

HELENA BLAVATSKY THE KEY TO THEOSOPHY

er's dictionary does, i.e, as supposed intercourse with god and superior spirits, and consequent attainment of superhuman knowledge by physical means and chemical processes. is this so? a. i think not. nor is there any lexicographer capable of explaining, whether to himself or others, how superhuman knowledge can be attained by physical or chemical processes. had webster said "by metaphysical and alchemical processes" the definition would be approximately correct: as it is, it is absurd. ancient theosophists claimed, and so do the modern, that the infinite cannot be known by the finite-i.e, sensed by the finite self-but that the divine essence could be communicated to the higher spiritual self in a state of ecstasy. this condition can hardly be attained, like hypnotism, by "physical and ch

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

, with westcott a co-founderof the g.d, presented him to yeats with the words 'he unites us to the great adepts of the past' yeats continued: this old man took me aside that he might say 'i hope you never invoke spirits- that is a very dangerous thing to do. 1am told that even the planetary spirits turn upon us in the end' 1 said 'have you ever seen an apparition 'oh yes, once, he said 'i have my alchemical laboratory in a cellar under my house where the bishop cannot see it. one day 1 was walking up and down there when 1 heard another footstep walking up and down beside me. 1 turned and saw a girl 1 had been in love with when 1was a young man, but she died long ago. she wanted me to kiss her. oh no, 1 would not do that 'why not' 1 said 'oh she might have got power over me 'has your alchem

ary 1909 (aet. 92. with a very few exceptions ayton's surviving letters (about 10 thealchemist of the golden dawn i said 'yes, i once made the elixir of life. a french alchemist said it had the right smell and the right colour (the alchemist may have been eliphas levi, who visited england in the 'sixties, and would have said anything. ayton's letters indicate that he had a formidable knowledge of alchemical and occult literature, which he could read in the original latin texts, also that he experimented with alchemical procedures. they appear, too, to reflect a feeling of guilt that a beneficed clergyman of the church of england should engage himself in such unconventional pursuits: he was afraid, as yeats mentioned, that his bishop would discover what was going on in his cellar. as we wil

the sa e year. this was followed in 1911 by astrological books, which contains information about certainly early nineteenth entury publications that is not available elsewhere, and finally in 1912 freemasonry: a catalogue of lodge histories, which was merely a pamphlet. dr westcott also supplied brief contributions for these. the preface to lodge histories announced a forthcoming bibliography of alchemical works, but this never appeared. he retired from active membership of the stock exchange in march 19 3 and henceforth operated as an antiquarian bookseller from his home in chiswick. he regularly advertised his catalogues in the occult review between 1912 and 1925. the text never changed 'a private collector is disposing of his valuable library occult books (upwards of 10,000 volumes, on

ollins family, who continue to specialise in 'occult' literature. it was heym who advised the late f. l. gardner's sister to sell her deceased brother's papers to houghton. the latter introduced me to heym, but that was some years before i became involved with the g.d. problem in 1968 or i would have questioned him on the subject of gardner. heym was a nowledgeable and energetic eollector of rare alchemical literature- so knowledgeable and energetic, indeed, that some london (and possibly also parisian) antiquarian booksellers suspected that some small and easily portable items found their way o h s vast and secre.t) library in chelsea by a process of telekinesis, he used to invite me to take tea with him at the devonshire club where he spoke in whispers (literally) about secret plans and

ister crowley's equinox (j.i) with an inscription in heym's handwriting to the effect that he was '10= 1. supreme magus of the r+ c. paris, 193 i. the late gerard heym was the supreme magus of precisely nothing. however, we owe it to him that the ayton papers eventually reached the irascible mr houghton and proceeded thence to gerald yorke. i have preferred to omit any annotation for the many old alchemical books to which ayton referred in his letters to gardner. in any case there was often more than one edition and ayton hardly ever provided dates for the copies in his possession. for detailed biographical and bibliographical information the reader is referred to john ferguson, bibliotheca chemica (glasgow, 1906) and [denis i. duveen, bibliotheca alchemica et chemica (london, 1949. howeve

9 will contrive somehow to see you and have a long talk. i shall be very much occupied till after may, and then i will make some arrangement. i will tell you about the above symbol when i see you. what i write about now is as to the symbols [for sulphur, earth and air);j, 6. you will do best to get "a dictionary of chemistry &c. by dr andrew ure, 1823, in which there is a folding chart giving the alchemical symbols and their meaning. you will pick this up second hand for is, or 15.6d. or 25. there is a second-hand bookseller, joseph sakeld, 314 clapham road, sw, who would be very likely to have it. i believe he has removed to another no. in clapham road, but i have sent away his last catalogue, and it may be that 314 is where he has removed to. there is also a folding chart of the same, bu

HP LOVECRAFT A DARK LORE

orror 1 joseph curwen, as revealed by the rambling legends embodied in what ward heard and unearthed, was a very astonishing, enigmatic, and obscurely horrible individual. he had fled from salem to providence- that universal haven of the odd, the free, and the dissenting- at the beginning of the great witchcraft panic; being in fear of accusation because of his solitary ways and queer chemical or alchemical experiments. he was a colourless-looking man of about thirty, and was soon found qualified to become a freeman of providence; thereafter buying a home lot just north of gregory dexter's at about the foot of olney street. his house was built on stampers' hill west of the town street, in what later became olney court; and in 1761 he replaced this with a larger one, on the same site, which

ola, van helmont, sylvius, glauber, boyle, boerhaave, becher, and stahl, led curwen to suggest a visit to the farmhouse and laboratory whither he had never invited anyone before; and the two drove out at once in mr. merritt's coach. mr. merritt always confessed to seeing nothing really horrible at the farmhouse, but maintained that the titles of the books in the special library of thaumaturgical, alchemical, and theological subjects which curwen kept in a front room were alone sufficient to inspire him with a lasting loathing. perhaps, however, the facial expression of the owner in exhibiting them contributed much of the prejudice. this bizarre collection, besides a host of standard works which mr. merritt was not too alarmed to envy, embraced nearly all the cabbalists, daemonologists, and

n that something was wrong. charles had had freaks and changes of minor interests before, but this growing secrecy and absorption in strange pursuits was unlike even him. his school work was the merest pretence; and although he failed in no test, it could be seen that the older application had all vanished. he had other concernments now; and when not in his new laboratory with a score of obsolete alchemical books, could be found either poring over old burial records down town or glued to his volumes of occult lore in his study, where the startlingly- one almost fancied increasingly- similar features of joseph curwen stared blandly at him from the great overmantel on the north wall. late in march ward added to his archive-searching a ghoulish series of rambles about the various ancient ceme

HP LOVECRAFT THE ALCHEMIST

by the words which i had read. my life, previously held at small value, now became dearer to me each day, as i delved deeper and deeper into the mysteries of the hidden world of black magic. isolated as i was, modern science had produced no impression upon me, and i laboured as in the middle ages, as wrapt as had been old michel and young charles themselves in the acquisition of demonological and alchemical learning. yet read as i might, in no manner could i account for the strange curse upon my line. in unusually rational moments i would even go so far as to seek a natural explanation, attributing the early deaths of my ancestors to the sinister charles le sorcier and his heirs; yet, having found upon careful inquiry that there were no known descendants of the alchemist, i would fall back

godfrey, in a field, forced poison down his throat, and left him to die at the age of thirty-two, thus maintaing the foul provisions of his vengeful curse. at this point i was left to imagine the solution of the greatest mystery of all, how the curse had been fulfilled since that time when charles le sorcier must in the course of nature have died, for the man digressed into an account of the deep alchemical studies of the two wizards, father and son, speaking most particularly of the researches of charles le sorcier concerning the elixir which should grant to him who partook of it eternal life and youth. his enthusiasm had seemed for the moment to remove from his terrible eyes the black malevolence that had first so haunted me, but suddenly the fiendish glare returned and, with a shocking

JASMUHEEN THE FOOD OF GODS

d also our cells. in spiritual terms this energy from the delta field, in its purest essence, is love. in dimensional biofield terms it is simply a brain wave pattern that can unlock inner doors that when opened, and programmed, have the ability to flood our atoms with a supreme type of nourishment that we call divine nutrition. known as manna and prana and chi and the universal life force, on an alchemical level this delta field essence also expresses itself via a wave of grace, where magic and coincidence rule via a synchronistic and harmonious flow. able to be aligned with and experienced, the wave of grace of the delta field adds a level to life that provides us with the purest nourishment we need. divine nutrition: the madonna frequency& the food of gods with jasmuheen 22 stage 5: fre

, experimenting with raw food and even a fruit only diet can be wonderfully beneficial for your bio-system as the cleaner and lighter the physical form, the better you will feel on all levels. if however you are going to live on only fruit for periods of time, then you need to plug into the violet light spectrum to receive all the nutrients you need (see techniques 12, 13& 14. also there are many alchemical rewards for those who learn to master their baser natures. sun food 5. nourishment via the access of solar energy and wind, earth and plant prana. this is probably the most well researched area that we have to offer information on, as dr sudhir and his team in india have now spent a number of years looking at solar energy nutrition and how it operates in the body; and the master choa ko

ling. what has not been looked at in depth in the western world is the nutrition that can come from the utilization and redirection of our sexual, emotional and spiritual energy streams. yes, according to some research and ancient teachings, sexual activity can be a form of divine nutrition when utilized in a certain way. we have discovered that accessing divine nutrition is a process of an inner alchemical flow, whose force is triggered and released via our lifestyle. a part of which is meditation and using programming codes. the ability to draw divine nutrition from the inner realms through our atoms and into the cells is simply a process that utilizes energy differently to what we ve been taught in the western world. another example of utilizing energy to feed and strengthen the body is

ld has been imprinted with the knowing, based on experience, that we do not need to take nourishment from physical food, this tends to imprint the fields of people around us, allowing them quicker access to the theta. delta field within their cells which then provides certain benefits. like intuitive knowledge, increased sensitivity as in clairsentience and the desire to eat less etc. the highest alchemical action that we can attain is the transformation of our bio-system into a dow power divine nutrition: the madonna frequency& the food of gods with jasmuheen 98 radiation station, an act that provides us naturally with the by-products of level 2 and level 3 nourishment. question 7: how beneficial is yogic training for being a divine light eater? you mention both kriya yoga and surya-yoga;

research should be on documenting energy fields, then to calculate energy equations and conversion formulae. this will be followed by application of cosmic energy or pranic nourishment in day-to-day life and for specialized purposes. this will take few years, but will change the future of mankind. divine nutrition: the madonna frequency& the food of gods with jasmuheen 174. chapter 11. part 4 the alchemical action& science of weaving the fields i include the following information here as i feel that for successful and continued living purely via level 3, divine nutrition, it can be helpful for some readers to understand the alchemical art of weaving and influencing the fields which can drain us or be strengthened to support us. via our moment to moment reaction to events in our life, we ar

hese fields, and that the sum total of it all also leaves an impact on the planetary fields. we know that just by our very existence alone, we are influencing fields. field creation or the fine tuning of an existing field requires us to address a few important issues such as how we wish to retune and imprint each field and the outcomes we would like the new imprinting to deliver. the first law of alchemical action requires us to be clear about what we wish to change in a field and why. sometimes this means creating a new field or just adjusting an old one. personally i feel that this is important as it allows a prana eater to tune any field into a supportive nourishing one and hence be less dependant on bio-shield devices. field construction: after we ve decided that we do wish to weave a

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

body shrinks with instinctive nervous alarm, like the sensitive leaf, when its easy, comfortable exercise or sensations are disturbed. our book, inasmuch as it deals or professes to deal seriously with strange things and with deep mysteries, needs the means of interpretation in the full attention of the reader: otherwise, little will be made, or can come, of it. it is, in brief, a history of the alchemical philosophers, written with a serious explanatory purpose, and for the first time impartially stated since the days of james the first and charles the first. this is really what the book pretends to be and nothing more. it should be mentioned that the peculiar views and deductions to be found herein were hinted at as demonstrable for the first time by the same author in the year 1858, wh

iter upon hermetic subjects, was almoner to the duke of wurtemberg, and wrote early in the seventeenth century. the emperor rudolphus the second greatly* mark the letters g and c are convertible: thus gab or cab( gab ala or cab ala. the compte de gabalis is properly the compte de cabalis, or the count of the cabala. robert fludd, or flood. 167 encouraged learned men who had made acquaintance with alchemical lore. at the supposed revival of rosicrucianism in paris, in march 1623, the brethren were said to number thirty-six; of whom there were six in paris, six in italy, six in spain, twelve in germany, four in sweden, and two in switzerland. in 1616, the famous english rosicrucian, robertas de fluctibus (robert fludd, published his defence of the society, under the title, apologia compendia

ns, as it were, by these chcmic operations of nature, very slowly under certain circumstances, but very rapidly under other more favourable, more powerful conditions; that it is possible for the adept to act as the midwife of nature, and to assist in her deliverance, macrocosm and microcosm. 195 and in the birth of gold, in these occult senses; that the work of nature being thus expedited by this alchemical art, the hitherto thwarted intention of providence is effected in the predetermined liberation of the divine gold, lux, or light, which is again united to its radix, or producing-point, in heaven. a spark of the original light is supposed by the rosicrucians to remain deep down in the interior of every atom. the rosicrucian cabala teaches that the three great worlds above empyr um, ther

an idea, unless he, or the original light is manifested or expressed in some special comprehensible other light or form. the second reflects the glory of the first light, and is that in which the first displays. this second light, or anima mundi, is manifestation, or the son as proceeding from the father. this synthesis is the light* breath, life, aura, or sacred spirit. it is the solar or golden alchemical soul, which is the sustainment and perfection of every thing* the pendulum of the world beats between inspiration and expiration. this is the breath of the angels, who burn and glow (scriptural expression, in the pulsative access and re-inforcement of the soul of the world. this breath of the angels is made human in the mechanism of the heart, and is eternal; but becomes personal and li

plishing. fifthly, god hath created every metal of its own kind, and hath fixed in them a principle of growth, especially in the perfect metal gold, which is the master of the material, and which in itself has magnetic seed, or magic light, an unseen and heavenly power, unknown in this world, but which can by art be evoked, be made to inspire and multiply and take in all matter. it is said of the alchemical philosophers, that no sooner did they attain this precious stone or power, than the very knowledge of it, in the magic surprise at its existence, delighted them more than aught that the world could give. they made greater use of it in its supernatural effects upon the human body than in turning it upon the base matter, to make gold of this latter which they treated with contempt. and in

ing ultimately is. the history of david, solomon (of the temple, jacob (of the ladder; or staircase from earth to heaven, and from heaven to earth &c, job; the accounts of the heroes of the stories of the apocrypha (the most concealed or* the flitting of the flickering flame (consciousness) out of the urn. 342 the rosicrucians. recondite of the things hidden thence its name &c, are cabalistic and alchemical, similarly to all the mythologies, which are, in their fanciful and mystic range of supposed facts, cabalistic and alchemical. the true cabalist are none other than alchemists and rosicrucians. likewise the magi, wise men, philosophers, priests, and heroes; from jason and the three kings to king arthur, and from adam, noah, abraham, and moses, to numa, paracelsus, borrichius, robertus d

KNOWLEDGE LECTURE ONE

erein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from the vignettes of teh 17th and 125th chapter of the ritual of the dead the egyptian book of the per-em-hru or

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

spirit; the lollards; the albigenses, crushed out by the catholic church; the troubadours. 660. fourteenth century: the hesychasts, the precursors of the quietists; the friends of god; german mysticism, led by nicholas of basle; johann tauler; christian rosenkreutz; the great templar persecution; the fraticelli. 661. fifteenth century: the fratres lucis at florence, also the platonic academy; the alchemical society; society of the trowel; the templars; the bohemian brothers, or unitas fratrum; the rosicrucians. 662. sixteenth century: the rosicrucians became widely known; the order of christ, derived from the templars; cornelius agrippa of nettesheim, in connection with a secret association; saint teresa; s. john of the cross; philippe paracelsus; the fire philosophers; militia crucifera e

eir mediation, a philosophy which bears a striking resemblance to that of the theurgic neoplatonism of the third and fourth centuries of our era. many great names are associated with the order; among them was michael maier, who died in 1622, after writing the silentium post clamores (1617; the symbola aureae mensae (1617, and the themis aurea (1618- all of which expound and defend rosicrucian and alchemical philosophy. thomas vaughan, although not an actual member of the society, was in close sympathy with its tenets, and translated into english the fama fraternitatis and the confessio. there were robert flood, a great english rosicrucian philosopher, author of the tractatus apologeticus, the tractatus theologo-philosophicus, and other works; sincerus renatus, or sigmund richter, who publi

LIBER 777

words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of

. cxi. sephirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 1010 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grades. cxv* officers in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past master 3 g (6) bd 4 (10) fa worshipful master 5 (15) hy senior warden 6 (21) hyha junion warden 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 1010 mercurius philosophorum medicina metallorum (55) hn

LIBER CLXV A MASTER OF THE TEMPLE

. 8 [this sort of thing is all wrong. it isn t really meditation at all. you let your mind rove about, instead of pinning it down to a single, simple object. samadhi never occurs in such conditions. o.m] 9 [this examination is a subtle compliment, amounting almost to flattery. it is a much harder paper than would be set in most cases. o.m] the equinox 170 (c) discover by visions the nature of the alchemical principles, sulphur, mercury, and salt. how do they differ from the 3 gunas, and the elements fire, water, air (d) give an account of the sign aquarius in the 4 worlds, assiah, yetzirah, briah, and atziluth (e) visit and describe fully the qliphoth of aries (f) visit lophiel and hismael, and report their appearance, mode of life, and conversation. observe. the a\ a\ work throughout is d

LIBER LVII

ive, and the 1 the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus .kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus .that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it

central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars. the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent th

figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed that every number and letter has its .correspondence. in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness.one would have to decide which from other data.and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if

LIBER MMCMXI NOTE ON GENESIS

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

LIBER SAMEKH

noumenal phase by uniting any two opposites in ecstatic passion. line 10 he acclaims his angel as having appointed that this formula of love should effect not only the dissolution of the separateness of the lover into his own impersonal godhead, but their co-ordination in a gchild h quintessentialized from its parents to constitute a higher order of being than their, so that each generation is an alchemical progress towards perfection in the direction of successive complexities. as line 9 asserts involution, line 10 asserts evolution. line 11 he acclaims his angel as having devised this method of self-realization; the object of incarnation is to obtain articulate apprehension of the soul by measuring its reactions to its relations with other incarnated beings, and to observe theirs with ea

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

oblem of tarot symbolism--the unnumbered card--the symbolism of the twenty-one major trumps- the suit cards. 129 the tabernacle in the wilderness moses, the egyptian initiate--the building of the tabernacle--the furnishings of the tabernacle--the ark of the covenant--the robes of glory--the urim and thummim. 133 the fraternity of the rose cross the life of father c.r.c--johann valentin andre--the alchemical teachings of the rosicrucians--significance of the rose cross--the rosicrucian temple--the adepts of the rose cross. 137 rosicrucian doctrines and tenets the confessio fraternitatis--the anatomy of melancholy--john heydon on rosicrucianism--the three mountains of the wise--the philosophical egg--the objects of the rosicrucian order. 141 fifteen rosicrucian and qabbalistic diagrams scham

victorious palm tree covered her immortal feet" the green color alludes to the vegetation which covers the face of the earth, and therefore represents the robe of nature. the black represents death and corruption as being the way to a new life and generation "except a man be born again, he cannot see the kingdom of god (john iii. 3) white, yellow, and red signify the three principal colors of the alchemical, hermetical, universal medicine after the blackness of its putrefaction is over. the ancients gave the name isis to one of their occult medicines; therefore the description here given relates somewhat to chemistry. her black drape also signifies that the moon, or the lunar humidity--the sophic universal mercury and the operating substance of nature in alchemical terminology--has no ligh

ed by the musical rattle which she carries in her hand. this sistrum is also the yonic symbol of purity. a serpent interwoven among the olive leaves on her head, devouring its own tail, denotes that the aurific unctuosity was soiled with the venom of terrestrial corruption which surrounded it and must be mortified and purified by seven planetary circulations or purifications called flying eagles (alchemical terminology) in order to make it medicinal for the restoration of health (here the emanations from the sun are recognized as a medicine for the healing of human ills) the seven planetary circulations are represented by the circumambulations of the masonic lodge; by the marching of the jewish priests seven times around the walls of jericho, and of the mohammedan priests seven times aroun

f. the golden color in the wheat (corn) indicates that in the sunlight or spiritual gold is concealed the first sperm of all life. on the girdle surrounding the upper part of the body of the statue appear a number of mysterious emblems. the girdle is joined together in front by four golden plates (the elements, placed in the form of a square. this signified that isis, or nature, the first matter (alchemical terminology, was the essence- of the four elements (life, light, heat, and force, which quintessence generated all things. numerous stars are represented on this girdle, thereby indicating their influence in darkness as well as the influence of the sun in light. isis is the virgin immortalized in the constellation of virgo, where the world mother is placed with the serpent under her fee

t motion. a peculiar palpitation is to be noted throughout the structure of the globe and is communicated in the form of ripples to the emanating streamers. the greatest and most luminous of these spheres is the archangel michael; and the entire order of solar life, which resemble him and dwell upon the sun, are called by modern christians "the archangels" or "the spirits of the light. the sun in alchemical symbology gold is the metal of the sun and has been considered by many as crystallized sunlight. when gold is mentioned in alchemical tracts, it may be either the metal itself or the celestial orb which is the source, or spirit, of gold. sulphur because of its fiery nature was also associated with the sun. as gold was the symbol of spirit and the base metals represented man's lower natu

at among the tombs near memphis and in the brahmin temples of india lights have been found in sealed chambers and vessels, but sudden exposure to the air has extinguished them and caused their fuel to evaporate. it is now believed that the wicks of these perpetual lamps were made of braided or woven asbestos, called by the alchemists salamander's wool, and that the fuel was one of the products of alchemical research. kircher attempted to extract oil from asbestos, being convinced that as the substance itself was indestructible by fire an oil extracted from it would supply the lamp with a fuel likewise indestructible. after spending two years in fruitless experimental work, he concluded that the task was impossible of accomplishment. several formul for the making of the fuel for the lamps h

MASTERING WITCHCRAFT

se of these experiments that certain parts of the pre-flood language are said to have been rediscovered, a so-called enochian tongue, the original language of the nephelim. by the seventeenth century, the persecution of witches, by protestants now as well as catholics, seems to have fairly well decimated most of the centres of witch lore, save those preserved under heavy disguise of cabalistic or alchemical learning. even these by now had also become suspect, and apparently owing to this, secret brotherhoods such as the rosicrucians and freemasons were organized, for the very purpose of keeping the flame of the old wisdom burning. by the eighteenth century masonic and hermetic lodges had become widespread and the power of the church had been considerably reduced, indeed was waning fast, ne

s, demons, shades these constitute the chief inhabitants of the witches' pantheon. of course, there are many minor, elemental spirits which you will be dealing with in the course of your career, but they will generally be those which you yourself create. any talisman, image, alraun, or mandragore you may make will partake of the nature of an elemental. they are unseen versions of the homunculi of alchemical legend, servants of your will, called into being by an application of your witch power for the performance of a task. as such, they should be treated with firmness, as opposed to the respect and deference you will show to gods and demons. they should never, under any circumstances, be let out of the command of their witch creator. mickey mouse's "fantasia" broomsticks were based on a ve

as you did in vassago ritual. as you perform each of the consecrations, say these words: colpriziana offina alta nestera fuaro menut i name the [name of deceased] thou art [name of deceased. the circle cross you trace over the photograph is, like the triangle and pentacle, a witch symbol of great antiquity. some witches, who are hermetically inclined, say that it is an abbreviated version of the alchemical rose cross, whereas others see it as being a type of the crux ansata, or egyptian ankh, symbolizing divine life. in this particular instance, however, the symbol connotes a different history altogether, being derived from the same source as that old pirate device familiar to all readers of treasure island, the skull and crossbones. this emblem makes its appearance in more serious contex

g out spears of scintillating light in all six directions: to the north, south, east, west, up, and down. by visualizing thus, in this particular stance, with your arms and legs flung wide apart, you are representing the magical five-pointed star, or pentagram. this is a symbolic enactment of the fact that within you the four elemental powers are reconciled by one special principle, the so-called alchemical quintessence. this is the holy centre, or "stillpoint of the wheel" the indestructible part of you. you may also at this point chant the hebrew word of power "ararital) your last step in the ritual will be to place your mandragore or alraun just within the circle perimeter to the north, with its head pointing north, towards the place of greatest darkness. you may then settle down for th

MICHAEL FORD WITCHMOON

a time of tuning ourselves in with its tides and changes as well as reaffirming our paths and sorceries. the sethanic/luciferian path is founded at least with the version we provide as one of many paths, that in this definition the idea of chaos magick comes to mind. the workings of the witch moon are of the left hand path, gathering hidden knowledge for the development of the individual and the alchemical process of self-deification. the work of austin osman spare is of particular interest; being that what is called the zos kia cultus itself holds a gateway worth exploring and developing upon, building and expanding it by every living breath, opening the vortex of the mind towards the current of witch blood that waits beyond. what we are offering is a system based on witches sabbat/setha

white. it is based on the individual's will and desire not on show and gimmicks. all of the trappings and imagery of vampirism is based on symbolism and transformation, for within the darkside one may become that black shadow depending on their own desire. deprogramming and will training such is necessary for evolution and progression, as well as preparing for the vampiric transformation. in the alchemical change, from basic programmed thought patterns to a new type of awakened individual, the process of deprogramming and training of will are very significant. it is dangerous, as well as foolish, for the individual to go forth into this region of darkside magick without deprogramming themselves. it entails the risk of further burying atavisms, and making oneself vulnerable to vampiric pos

k myself in, hail and blessed be those of the devil s flame and hekate s shroud lord of the sabbat baphomet known also as nylarlathotep, the black man of the sabbat, is the center of which chaos is formed by will into order. the 8 pointed luciferian or sabbat star known also as the chaos sphere (algol, the portal to baphomet. the god of dual ecstasies, octinimos/baphomet is the result of the self-alchemical union of the fallen seraph 87 87 samael and the queen of the night, lilith. the witches sabbat goat is the gateway towards the mysteries unspoken, whispered against the sun in the land of khem. the essence of the 8-pointed witches sabbat star the luciferian path of transformative magick the great work is the path of self-knowledge, power and internal development. the very essence of mag

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ledge on a wholesale level gave rise to the age of enlightenment and the indus-trial age. in fact, like marlowe, william shakespeare was also aware of what wasgoing on behind the faade of events. cryptically, he referred to the occult plan in hisplays and seems to have warned against it. shakespeares plays contain complexatlantis, alien visitation, and genetic manipulation89 the living macroscope alchemical and occult anecdotes, yet, for some strange reason few academic scholarshave drawn proper attention to them.there is also the controversy of the actual identity of shakespeare. it has been surmised thatthe personage responsible for the plays was none other than sir francis bacon, but that hasnot been confirmed. it is more likely that an exceptionally gifted descendant of the sons ofthe

traditionally styled great architect, was figurativelysupplanted by the judeo-christian god. by virtue of this adjustment, it is claimed that the originalsecrets of freemasonry have been lost but rather more to the point is that the old mysteries wereshunned by the hanoverian inventors of the english system (based on a york rite, which retains onlyvague allegories and obscure ritual. there is no alchemical science now taught in these lodges, as wasthe case with the early scottish rite; the emphasis is now on charitable works, coupled with meaning-less ceremonies that leave lodge members quite bewildered as to the true scientific nature of the order.(p. 161)canaanitesnamed after the cursed son of noah, canaan (see p. 162)the canaanites were generally perceived as enemies of the hebrews who

MICHAEL W FORD NOX UMBRA

ren the lilitu, sorcery and seduction, and with the sexual fluids created more succubi and demonic forms. lilith in this aspect is our teacher and initiator of magick and sorcery, that by using sexual fluids and charging/consecrating talismans, we may create servitors and familiars. the son of samael and lilith is cain, the lord of horsemen (those who work sorcerous arts and whom spirits ride. an alchemical working is the creation of baphomet, or al-aswad, the black head of wisdom. this is a state of coming into being, of whien the torch of wisdom (the black flame) is illuminated and revealed within. it is a rite of passage, of when the baphometic spirit of fire becomes separate from the natural order. thus the ritual of infernal union is a black magick working of self-empowerment and the

MORALS AND DOGMA

seat, many meanings have been assigned. the christian initiate reverentially sees in it the initials of the inscription upon the cross on which christ suffered-_iesus nazarenus rex iud orum. the sages of antiquity connected it with one of the greatest secrets of nature, that of universal regeneration. they interpreted it thus _igne natura renovatur integra [entire nature is renovated by fire: the alchemical or hermetic masons framed for it this aphorism _igne nitrum roris invenitur. and the jesuits are charged with having applied to it this odious axiom _justum necare reges impios. the four letters are the initials of the hebrew words that represent the four elements-_iammim, the seas or water _hour, fire _rouach, the air, and _iebeschah, the dry earth. how we read it, i need not repeat to

MOTTA MARCELO THE COMMENTARIES OF AL

s knowledge, organizing its powers, resolving its tangles, so that it may truly apprehend the silent self, judge partial pleas and unbalanced opinions, while supporting the concentration of the will by its fortified frontiers, and, with unanimous enthusiasm, acclaiming the lordship of the thought which expresses the act. the will must seal itself upon the substance of the talisman. it must be, in alchemical language, the sulphur which fixes the mercury which determines the nature of the salt. the whole man, from his inmost godhead to the tip of his tiniest eyelash, must be one engine, cumbered with nothing useless, nothing inharmonious; a thunderbolt from the hand of jove. it must give its elf utterly in the one act of love. it must cease to know itself as anything but the will. it must no

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ded occasionally in contact with each other. we maintained a correspondence for to be reticent regarding any discussion experiencing anxiety and an acute banishing ritual of the pentagram daily that time. the tide had turned, and in 1981, regardie gave me a gift paraphernalia and equipment which be sent as a gift to the warburg and future generations to appreciate also made a gft of his practical alchemical maintained an alchemical laboratory circle with his re-connection with the feelings and memories were stirred he had once remarked that the "giants" zealand reflected upon who would continue helped to preserve over the past fifty mary renault, which i read on the tedious when regardie and i returned again. he died two years later. the novel regardie's work and legacy is that magicians t

ere adopted in the--3- s tudied privately under r:-st. i would speculate that -i r? at time in terms of aiding raos and abandonment he. i r- helping him to forage an r i>.is life within the contain-:2n d reichian therapy later in +i +zt for jung's theoretical con- t :re effective than free association, the "rose" in this work, by interpreting order, one's associations and insights not an abstruse alchemical reference, practical purpose. additionally, edinger's and archetype as the "blood of christ" when understood with the respective hebrew letter "shin" or the significance neophyte hall. the current of the hermetic order blaze reignited by regardie's patient when many a storm threatened to extinguish and the student willfind that current external organizations, initiations for paul foster

so to awaken the dormant sviritual life of another that he mav well and truly be called "initiated" now we know from an examination of the above mentioned documents and of ancient literature that the object of the theurgic art, as the magical concept of initiation was then termed. was so to vurifv the versonalitv that that which was there imprisoned could sprkg into open'destati'on. as on: of the alchemical expositors has exvressed it "within the material extreme of this life. when it is rmrified. the seed of the spirit is at last found" the entire object of all magichl and alch'emkal processes is the purification of the natural man, and by working upon his nature to extract the pure gold of spiritual attainment. this is initiation. these golden dawn rituals and ceremonies of initiation ar

es of the far-flung empire of the night indeed refer eloquently to the material bondage whichwe ourselves have created- a bondage whereby we are tied to our circumstances, to our selves, to trial of every kind, bound to the very things we so despise and hate. it is not until we have clearly realised that we are <37> enmeshed in darkness, an interior darkness, that we can commence to seek for that alchemical solvent which shall disperse the night, and call a halt to the continual projection outwards of the blackness which blinds our souls. as in the buddhist scheme, where the first noble truth is sorrow, so not until we have been brought by experience to understand life as sorrow, can we hope for the cessation of its dread ravage. only then does the prospect open of breaking the unconscious

to every aspirant when initiation forces the realisation upon him that "all is sorrow" in fact, it is my belief that the criterion or hall mark of successful initiation is the occurrence of these or similar experiences. the whole universe, under the stimulation of the magical elements and inward analysis, seems to tumble like a pack of cards crazily about one's feet. this is the solve half of the alchemical solve et coagula formula. analysis must precede synthesis. corruption is the primitive base from which the pure gold of the spirit is drawn. moreover the alchemical treatises are eloquent in their description of the poisonous nature of this condition which, though extremely unpleasant, is a highly necessary one, and success in its production is at least one symptom of good working. it i

ughan calls it "a horrible devouring dragon- creeping and weltering in the bottom of her cave, without wings. touch her not by any means, not so much as with thy hands, for there is not upon earth such a violent, transcendent poison" but as the mystics teach, if this condition be patiently endured, it passes, a higher spiritual consciousness gradually dawning in the heart and mind. so also in the alchemical writings, we find that vaughan observes "as thou hast begun so proceed, and this dragon will turn to a swan, but more white than the hovering virgin snow when it is not yet sullied with the earth" the qabalistic sephirah of daath is the conjunction of chokmah and binah on 34 the golden dawn the tree of life, the child of wisdom and understanding -knowledge. it <61> refers to the symboli

REGARDIE TALISMANS

student could still make a conventional circular talisman on which to draw prithivi. or, in the case of the silver half-circle or crescent of apas, the circular talisman could still be made, and then draw the crescent on it with such other symbols as he deems appropriate. this discussion is purely arbitrary, and is intended simply to stimulate the ingenium or latent creativity of the student. the alchemical symbols for the elements could be studied merely to provide additional symbols to use when opportunity or necessity warrants: tradition has attributed a vast series of hierarchical names to each of these five elements, extrapolated from several sources, all of which will be found useful both in creating the talisman properly, as well as in ceremonially charging it. this table, found als

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ledge of honour is accepted. relying on your faith we will proceed in. instructing you in thegreat work of the alchemists, the 'grand mysterium. to this end, we again place you in charge ofthe conductor who will escort you to the venerable ancients, as in the preceding degrees, forinstruction. they will inform you of the great and powerful agent employed by god, as well as byman, for their mighty alchemical purposes.theoricus is conducted direct from the centre of the hall to the 1st ancient in the east, who isfacing the west, and who has a single candle burning in. front of him.1st ancient:i am charged to direct your attention to natural or material fire in the phase it was looked upon bythe early rosicrucians, as well by those of the present day; that fire with which we are all familiar

d society and the world, remained unknown,invisible, illuminated; serving their god and as well mankind, assisting the feeble, frail andsuffering. they were overcome and astonished at the immensity of the power accorded by god222sgrace to man.a long list of eminent men, experts and profound students have examined the product of gold by art,and have verified its production in its material state by alchemical transmutation.this chamber, frater, although small in size, is intended to represent the laboratory of thesephilosophers, as you perceive, and is the second in the series of four rooms on the south side of thesacred hall, that occupied by the theorici being the first, and which leads into this by a connectingpassage-way. here you beheld loss of confusion in the retorts, bulbs, receivers

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

nty-second keys, superposed one upon the other, the hieroglyphic revelation of the solution of the grand work and its mysteries. the twelfth key represents a man hanging by one foot from a gibbet composed of three trees or posts, forming the hebrew letter m; the man's arms and head constitute a triangle, and his entire hiero-glyphical shape is that of a reversed triangle surmounted by a cross, an alchemical symbol known to all adepts and representing the accomplishment of the great work. the twenty-second key, which bears the number twenty-one because the fool which precedes it carries no numeral, the great work 67 represents a youthful female divinity, veiled slightly and running in a flowering circle, supported at four corners by the four beasts of the kabalah. in the italian tarot this

inite, is the great work of the sages, that which is termed by hermes the work of the sun. to find the immovable foundations of true religious faith, of philosophical truth and of metallic transmutation, here is the whole secret of hermes and here the philosophical stone. this stone is both one and manifold: it is decomposed by analysis and recomposed by synthesis. in analysis it is a powder, the alchemical powder of projection; before analysis and in synthesis it is a stone. the philosophical stone, say the masters, must not be exposed to the air, nor to the eyes of the profane; it must be kept in concealment and preserved carefully in the most secret receptacle of the laboratory, the key of the place being always carried upon the person. he who possesses the great arcanum is truly king a

ROBERT KIRK WALKER BETWEEN WORLDS

shed by various authors as late as the eighteenth and nineteenth centuries. there are a number of modern books on the origin of the rosicrucian movement, but the most thorough analysis was published by thomas de quincey (author of the confessions of an english opium eater) in 1871. essentially the rosicrucians were supposed to be a mysterious order of wise men, versed in mystical, therapeutic and alchemical, or magical, arts. various allegories and technical instructions were published in their name from the close of the sixteenth century onwards, the most famous being the fama fraternitas of the meritorious order of the rosy cross, an initiatory and visionary text modeled upon the ancient mysteries, but including many subtle and obscure esoteric christian elements. as many of the rosicruc

RUBY TABLET OF SET

xplain what is meant by macrocosm and microcosm. 6. what is gematria? 7. how does a magician master the natural and magickal forces? 8. what is necromancy? 9. explain the doctrine of opposites. how is it significant to magick? 10. what is the emerald tablet? who authored it, and what can you tell us about the author? 11. what is meant by "solve et coagula" 12. what are the three components of the alchemical stone, and what are the four steps of joining them? 13. explain what you can about the two solstices and the two equinoxes. 14. what does the word "satan" mean? 15. what is the difference between satanism and humanism? 16. what can you tell us about the word "demon" 17. please name and tell us something of the crown princes of hell. 18. what is the value (if any) in celebrating "le mess

say 'since set's experiment worked, is there any need for set to have a continued interest in the mechanisms, workings, or even the initiates of the aeon' we find comfort in knowing that set is not god. if we assigned set the same qualities as god- healing, intervention, favouritism, to name but three- then wouldn't we be casting him in god's, and to an extent our own, image? let me stir up this alchemical mix: i feel set has intervened in my life on more than one occasion (ie, beyond ordaining me to his priesthood. even as i say this, i'm thinking that it would make setian sense if set- with the exception of a very few earth shaking events in my life- did not intervene or concern himself further with me. if you aspire to and attain the priesthood, you will be set free. from there on, it'

omething that is unique. this is a very good definition. this is why some of the best definitions of the process of remanifestation do not come from me, they come from other people. i have a limited attention span, as we all do. if i can draw on the attention span and the understanding of someone else, my own is sharpened up. that was extremely good, priest barrett. i had not looked at it from an alchemical or a chemical sense [the next comment from the floor too faint to transcribe, although it dealt with perspective [ipsissimus lewis] perspective does indeed assist remanifestation. if you can't look at what is before you, you do not know how to use the forces there at hand [adept osborne] on a personal level, i apply it as a form of transforming myself from one level into another state o

area. shade# 6 was submitted by priestess willie browning after the performance of the rite was done at set-i. the working of the eternal source the "working of the eternal source" presents initiates with the opportunity to explore and objectify that which resides within the innermost self. in order to accomplish this aim, component parts of darkness are explored, analyzed, and through a kind of alchemical process, resynthesized in a willed form. at the core of the psyche lie keys to unlock these mysteries of the self. perils wait for the unsuspecting, however, and dangerous are the guardians of your secrets. in order to pass through these doors, the lurkers on the thresholds require a gift- some effort of self-understanding. the waters of the well-springs are not offerred without peril

. the guardian will demand a "sacrifice" and if found acceptable, allow the seeker to continue on the quest. it is possible that each initiate will be questioned three times (preparation for these questions is highly recommended) if individuals complete their quests through the maze, they will progress to the nameless personification of the crucible of the temple of set. after meditation upon the alchemical process, inititates will progress to the main altar, where they should consume the synthesized essence and begin individual work. classification: v2- b6r.2- 2 author: nancy k. flowers iv date: september 2, xxiv- set-x conclave subject: group ritual: self reading list: the working of the eternal source i. procession into chamber ii. the bell is rung nine times iii. the black flame is lit

ceress of the well. the sorceress stares silently into the eyes of the initiate, determining the essence of the individual. the waters of the well are distributed as above [the initiate progresses to the personification of the crucible of the temple of set, who accepts the initiate's offering of the filled vessel. the liquid is mingled with the well-spring of the temple. after meditation upon the alchemical process, the blended magics are offered to the initiate [the initiate progresses to the main altar where the synthesized essence is consumed and individual work begins] stage notes: the original plans for this working at the set-x conclave included the expectation that adept black magicians would perform steps 2, 3, and 4 (ringing the bell, lighting the flame, the invocation, and the re

SABBATIC KABALA OF THE CROOKED PATH

ned to the priestess and death. since this cell is the lunar abode it is also the cell where they mysteries of the psychosexual fluids are understood. the house it self is concerned with the pure and genital production of the elixirs and is marking a state of transition into a higher understanding of these mysteries which are of an cerebral nature. the magician should by the understanding of this alchemical house ground an understanding of the lunar rays and its effect, for instance through the work of the kalas or colours of the moon. this mystery is stellar in origin, but has found a junction of manifestation in the trans -lunar realms and is therefore a proper mystery to explore prior to the deeper and transcendent mysteries of the stellar wisdom. in other words- this is a house of cong

are the spider! when you open this gate you must become the gate. the cross of the angels and sub- angels is the complete and correct form of the absolutness of the one. the portals of life and death open on all edges to run together into the core of them both, the bindu found in the source of the azoth. the letters daleth and samekh is associated with the influences in this cell. it s a strong a alchemical brew. this is the bonding of oppositions under the rulership of cool venusian heat, keeping in mind that the luchiferian philosophy is ruled by venus in its most attainable manifestation this is really a cell that is responsible for blazing up the light and make the seeker a seer. this is in the tarot symbolized by the priestess and the card known as art. the joining itself being signif

SAPPHIRE TABLE OF SET MAIN

l concept, however helpful, or engaging in debate and discussion with well-meaning enlightened people. georges dumezil once pointed out "within the corporate body of sorcerers, the disciple is just as important as his master as concerns the continued transmission. of the supernatural knowledge that is its commonwealth and its justification. each needs the other (cited in david gordon white