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BOOK OF BARUCH

decias the son of josias king of jada had made, 9 after that nabuchodonosor king of babylon had carried away jechonias, and the princes, and the captives, and the mighty men, and the people of the land, from jerusalem, and brought them unto babylon. 10 and they said, behold, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the lord our god; 11 and pray for the life of nabuchodonosor king of babylon, and for the life of balthasar his son, that their days may be upon earth as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar his son, and we shall serve them many days, and find

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own, and valleys filled up, to make even the ground, that israel may go safely in the glory of god, 8 moreover even the woods and every sweetsmelling tree shall overshadow israel by the commandment of god. 9 for god shall lead israel with joy in the light of his glory with the mercy and righteousness that cometh from hhi (place rose, cup, paten of bread and salt, lamp, cross and triangle upon the altar (the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the sceptre, faces west, and knocks once "fraters and sorors of the hermetic order of the golden dawn, in the temple of isis mighty mother, assist me to open the h

ing, to guard the inner side of the portal, to admit the fraters and sorors, to watch over the path of the candidate, and to lead all mystical circumambulations. my lamp is a symbol of hidden knowledge and my wand is a symbol of directing power" hierophant "honored hegemon, your station and duties" hegemon "my station is between the two pillars of hermes and solomon. my face is toward the cubical altar of the universe. my duties are to watch over the gateway of hidden knowledge. for i am the reconciler between light and darkness. i immediately follow the kerux in the mystic circumambulations. i watch over the preparation of the candidate and assist in his reception, and i lead the candidate onto the path that conducts from darkness to light. the white color of my robe is the color of purit

hegemon all knock once in that order. the knocks are given before the words are said in the following) hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (the kerux removes the rose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness for the ceremony of his/her/their admission, and superintend

gular formation, with the sentinal at the rear of the candidates) kerux "child/children of earth, unpurified and unconsecrated thou cannot enter this sacred hall" stolistes (signing a cross on the candidate's forehead "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth i consecrate thee with fire" hierophant "conduct the candidate to the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost thou seek admission into our order" hegemon "my soul wanders in darkness and seeks the light of hidden knowledge, and i believe that in this order, knowledge of that light may be obtained" hierophant_ henceforth you shall be known among us by the motto. let this motto and name be a symbol to aid you through the darkness and i

am the guardian of the east, unless thou can tell me my name" hegemon "light dawning in the darkness is thy name, the light of a golden day (the hierophant lowers the sceptre) hierophant "child/children of earth, unbalanced power is evil, unbalanced mercy is weakness and lack of will, unbalanced severity is cruelty and the barreness of mind. thou hast known me now, so pass thou on to the cubical altar of the universe (hegemon replaces the hoodwink and leads the candidate to the altar) hierophant (comes forward between the pillars with sceptre held high in the right hand with the banner of the east in the left "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings (hiereus moves to the north of the altar with banner a

0 0 INITIATION CEREMONY

& white nemis, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemis, red shoes, lamen, black collar, cup of water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of wine salt patten of bread chemicals for water cup of water required materials for the temple temple arranged according to diagram banners of the east and west temple pillars opening of the neophyte grade 0= 0 when the members are assembled and clothed, hierophant gives one knock and the officers rise. members do not rise except for adorat

it fraters and sorors of the order. i assist in the reception of the candidates. i attend to the lamp of my office. i lead the mystic circumambulation and make all announcements and reports. hiero: what do your lamp and wand symbolize? kerux: the light of occult science and directing power. hiero: honoured hegemon your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very honoured hierophant. hiero: your duty? heg: i preside over the symbolic gateway of occult science. i am to reconcile her between light and darkness. i immediately follow the kerux in the mystic circumambulations. i superintendent the preparation of the candidate; lead him through the path of darkness into light, and assist in his reception, and i aid the other officers

s assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child of earth, unpurified and unconsecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admission into this order? cand (prompted by hegemon) my soul is wandering in darkness seeking for the light of occult knowledge, and i believe that in this order the knowledge of that light may be obtained. hiero (name of aspirant) i hold in my hand your signed pledge to keep secret all relating to this order, but to confirm it i now ask if you are wil

keep secret all relating to this order, but to confirm it i now ask if you are willing in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order? let me however assure you that this obligation contains nothing incompatible with your civil, moral or religious duties. cand: i am. hiero: advances between pillars to eastern side of altar. hiereus: stands on candidate's left. heg: stands on candidate's right. kerux: advances to the altar picks up the triangle and delivers it to the hierophant. hiero: thou wilt kneel on both knees, give me your right hand, which i place on this sacred and sublime symbol. places candidate's right hand on the center of the triangle. place your left hand in mine. bow your head, repeat your full n

ate's hoodwink. hiero: thou canst not pass by me saith the guardian of the east unless thou canst tell me my name. heg: light dawning in darkness is thy name, the light of a golden day. hiero (slowly lowering sceptre) child of earth, remember that unbalanced force is evil, unbalanced mercy is but weakness, unbalanced severity is but oppression. thou hast known me, so pegs thou on unto the cubical altar of the universe. heg: hoodwink slipped down and candidate taken to west of altar hiero: hierophant leaves throne and stands between the pillars, facing candidate with sceptre in right hand and banner in left. hiero: i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing in its wings. heg: hegemon moves to candidate's right. k

1 10 INITIATION CEREMONY

te nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part i banners of the east and west temple pillars hebrew letters: tau, shin, qoph enochian earth tablet lamp part i opening of the zelator grade (the members, having assembled and robed, each is seated in his proper place. hiereus (knock) all rise. hiero (sitting) fraters a

the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingdom and the power (cross on self) and the glory (he makes cross and circle with sceptre before him as he says malkuth, etc) malkuth, geburah, gedulah. the rose of sharon and the lily of the valley, amen. all give zelator signs. kerux: moves to altar picks up salt and goes to north, and sprinkles salt before the tablet, saying: kerux: let the earth adore adonai! kerux: places salt before the tablet of the north. hiero: leaves his place and goes to north. he stands facing the center of the tablet of the north. kerux: falls in behind hierophant. hiereus: moves to the right of hiero. heg: moves to left of hiero. stol: falls in behind hiereu

hal, great king of the north, spirits of earth adore adonai! hiero: returns censer to dadouchos, and takes back sceptre from hiereus, returns to throne. all officers return to places. hiero: in the name of adonai ha-aretz, i declare this temple duly opened in the grade of zelator. hiero (knocks 4, 3, 3) heg (knocks 4, 3, 3) hiereus (knocks 4, 3, 3) advancement- first part (hierophant sits east of altar, hiereus sits north, and hegemon sits south, stolistes sits north west, kerux sits west and dadouchos sits south west) hiero: fraters and sorors, our frater (sorer) having made such progress in the paths of occult science as has enabled him (her) to pass an examination in the required knowledge, is now eligible for advancement to this grade, and i have duly received a dispensation from the g

frater (sorer) neophyte, by what aid dost thou seek admission to the grade of zelator of the golden dawn? heg (for neophyte) by the guidance of adonai; by the possession of the necessary knowledge; by the dispensation of the greatly honoured chiefs of the second order; by the signs and tokens of the zelator grade. by this symbol of the hermetic cross. kerux: takes cross from him places it on the altar and returns to place. hiero: give the step and signs of a neophyte (neophyte gives them. hiero: frater kerux, receive from the neophyte the token, grand word, and password of the neophyte grade. kerux: places himself in front of neophyte and says: kerux: give me the grip of the neophyte (done) kerux: give me the word (done) kerux: give me the password (done) kerux: having received it, he tur

l on both your knees, lay your right hand on the ground, and say- i swear by the earth whereon i kneel (done) let the symbol of blindness be removed. heg: unbinds neophyte's eyes. sentinel: turns up lights. heg: goes back to his proper place. neophyte: remains kneeling between the pillars with his hand on the ground. kerux: takes the salt from before the tablet of the north, and passing round the altar with sol stands in front of neophyte facing him and holds the salt in front of him. hiero: take salt with your left hand and cast it to the north; say let the powers of earth witness my pledge (done) kerux: replaces salt, and returns to his place. hiero: let the neophyte rise and let him be purified with water and consecrated with fire, in confirmation of his pledge, and in the name of the l

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

yed for, his statue was flung into the river by the people, immersed in water, or beaten. in the carolingian romances we repeatedly come upon the incident of charles threatening the deity, that if he deny his aid, he will throw down his altars, and make the churches with all their priests to cease from the land of the franks; e.g. ferabr. 1211, 1428 &c. so dame breide too threatens to uncover the altar and break the holy relics; orendel 2395; and marsilies actually, after losing the battle, has the houses of his gods pulled down; eol. 246, 30. if the vintage failed, the statue of urban was thrown into a bath or the river^ the arcadians would scourge their pan with squills((tkix\.ai, when they returned bootless from the chase (theocr. 7, 106. the greeks imputed to their gods not only anger

votum, solemn promise, inthcizan vovere; hence also the as. onsecgan has determinative substantives added to it. in the same sense hmdan (offerre) seems to have been in use very early, as. lac icbcodan, ciedm. 173, 9. on. hodn (oblatio. from this biudan i derive muds (mensa, on. hioffr (discus, as. leod (mensa, lanx, ohg. plot, from its having originally signified the holy table of offerings, the altar. the goth, fidlafalijan (with dat. of pers) prop, to please, give satisfaction, is used for xarpeveiv, lu. 4, 8 (see suppl. in mk. 1, 44. lu. 5, 14 athairan adferre, trpoa^ipeiv, is used of sacrifice; and in as. the subst. bring by itself means oblatio; so wolfram in parz. 45, 1 says: si hrahtcn opfer vil ir goten, and tundgr. ii. 25: ein lam zopphere hrdhtc. it is remarkable that the goth

i^co ^ovv tjvlv, evpvfjlfrconov, u8fj.r]tt]i, ijv oi/'tto) vtto ^vyoi 'jyayev dui'jp ttjv toi iyui pf^co(^pvaov kfpacriv 7rfpt)(evas^ oc eingii skyldi tortyna hvurki i'e ne monnuni, neiiia sialft gengi i hurt. eyrb. saga, ix 10. and none shoiald they kill (tortima neither beast nor man, unless of itself it ran a-tilt^ saga hakonar g6?a, cap. 16. eyrb. saga p. 10. raus horgin, reddened the (stone) altar, fornald. sog. 1, 413. stalla lata riosa blosi, 1, 454. 527. stem. 114^ rioisutiih blosinu hl6ttre, fornald. sog. 1, 512. the grk ai/xa r ^o> i(o ttfpixffiv. conf. e.xod. 24, 8. 56 worship. irr^jjiival ^ojcrfia)(clkkovv e^ovaat 'yvfivotrose'i totf ovv al)(jiaxu- t0t9 hia tov arparottesov avv^vtcov ^t(f>7]pel' karaare-^aaai 8' avroii
losi (h.paven with stones, grit made smooth, reddened anew with neat's blood. sometimes iidrg^ is coupled with hof (fanum, tectum, 36^ 141% in which case the former is the holy place amidst woods and rocks, the built temple, aula; conf' liamarr ok liorgrl fornm. sog. 5, 239. to both expressions belongs the notion of the place as well^ and in one place liaraga= arae. elsewhere the heathen term for altar, gk /3a)/x6y, was goth, hiuds, ohg. fiot, as. heoa, strictly a table (p. 38; likewise the goth, hadi, ohg. fdti, as. hed, hedd (lectus, p. 30) gets to mean ara, areola, fanum, conf. as. wihbed, weohbed, weobed, afterwards distorted into loeofed (ara, altare, ohg. kotapetti (gods'-bed, lectus, pulvinar templi, graff 3, 51; with which compare brunhild's bed and the like, also the lat. lectiste

ott de ling. litth. 2, 51, russ. bolvdn, hung, hulcany; russ. humlr, idol, both lit. and tig (object of affel;tion. log gods. terms whose meaning varies, passing from that of temple to that of image, just as we saw the meaning of grove mixed up with that of numen. if, as is possible, that word alah originally meant rock or stone (p. 67, it might easily, like haruc and ivih, melt into the sense of altar and statue, of ara, fanurn, idolum. in this way the ohg. ahcut, ahcuti (abgott, false god) does signify both fana and idola or statuae, diut. 1, 497^ 513' 515^ 533^ just as our gotze is at once the false god and his image and his temple (see above, p. 15. gramm. 3, 69-1. idolum must have had a similar ambiguity, wdiere it is not expressly distinguished from delubrum, fanum and templum. in ge

3 8 INITIATION CEREMONY

e bl860.g867v.1 teutonic mythologys 3= 8 practicus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: 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, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy name

l intelligence, and it is so called because it regulateth the motions of the sun and moon in their proper order, each in an orbit convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising from the tombs. but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by a rainbow whence leap coruscatio

e. heg: leads theoricus to tablet of 7 heavens of assiah in south. heg: these are the 7 heavens of assiah, the 1st is ghereboth, referred to chesed, wherein are the treasures of blessings. the 2nd is mekon referred to geburah, wherein are the treasures of the spirit of life. the 3rd is maghon referred to tiphareth, wherein are angels. the 4th is zebel, referred to netzach, wherein is the supernal altar, whereon michael the great high priest sacrificeth the souls of the just. the 5th is shachaqim referred to hod, wherein is the manna. the 6th is raquie wherein are the sun and moon, the stars and planets and all the 10 spheres; it is referred to yesod. the 7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah, and the garden of eden. the 9th

ime, and on your return the ceremony of your passage of the 30th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: 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 blue tapers greek cross of 13 cubes 19th key of the tarot (sun) required materials for the temple: banners of the east and west temple pillars hebrew letters: resh astrological symbols of planets diagram of tarot cards to hebrew letters enochian water tablet 3 red lamps censer 4 chairs table of geomantic figures and ruling intelligences telesmatic symbols to each geomantic figure kamea of

led the collecting intelligence, and it is so called because from it astrologers deduce the judgement of the stars, and of the celestial signs, and the perfections of their science according to the rules of their revolutions. it is therefore, the reflection of the sphere of the sun, and the path connecting yesod with hod, foundation with splendor. hierophant, theoricus and hegemon come to west of altar. hiero: before you upon the altar is the 19th key of the tarot which symbolically resumes these ideas. the sun has 12 principal rays which represent the 12 signs of the zodiac, they are alternatively waved and salient, as symbolizing the alternation of the masculine and feminine natures. these are again subdivided into 36 rays representing the 36 decanates or sets of 10 degrees in the zodiac

4 7 INITIATION CEREMONY

3, 1, 3) heg (knocks 1, 3, 1,(k4= 7 the philosophus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: 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, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small alta

censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the elemental lights are lit. incense burns in the south. temple arranged as for path 29. members assembled and robed) hiero (knocks) honoured fraters and sorors, assist me to open the temple in the grade of philosophus. honoured hegemon see that the temple is properly guarded. heg: very honoured hierophant the temp

dresses practicus. heg: the priestess with the mask of isis spake and said, the traveller through the gates of anubis is my name. i am water pure and limpid, ever flowing on towards the sea. i am the ever-passing present, which stands in the place of the past. i am the fertilized land. hail unto the dwellers of the wings of the morning. heg: replaces lamp. seats candidate west of and close to the altar facing hierophant and returns to his own place. hiero: i arise in the place of the gathering of the waters through the rolled back cloud of night. from the father of waters went forth the spirit rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering of the waters; terrible was that silence of an uncreated world, immeasurable

formeth every body which is formed beneath the whole order of worlds, and the increment of them. it is there, the reflection of the sphere of the watery sign pisces, and the path connecting the material universe as depicted in malkuth, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of chesed flow down. hiero: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th key of the tarot, which symbolically resumes these ideas. it represents the moon with four hebrew yods, like drops of dew falling, two dogs, two towers, a winding pathway leading to the horizon, and in the foreground, water, with a crayfish crawling through it towards land. the moon is in the increase on the side of gedulah, and from it proceed s

time and on your return the ceremony of your passage of the 28th path will take place. part ii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: 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 4 sided pyramid 17th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: resh, samech, tzaddi diagram of dekagram, endekagram, dodekagram& all endekangles etc. diagram of caput and cauda draconis enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part ii advancement path 28 hiero: honoured he

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

besom used for sweeping dirt (and negativity) out of the door and was stored with its bristles upwards to protect the home. the cauldron was the iron cooking pot on the black kitchen range that served to heat the home as well as for cooking. items often can be gathered from around your home: for example, a silver bell, a crystal bowl or a large wine glass. attractive scarves or throws make ideal altar cloths. car boot sales are an excellent source of magical equipment. keep your magical tools separate from your everyday household equipment in a large box or chest, so that you can keep them charged with positive energies for magical and healing work. some items, such as the pentacle (see page 189, you can make from clay, and herbs can be grown in pots or in gardens and chopped in a mortar

release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wish, you can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. this release may take the form of a final shout, a leap, or words. as you extinguish your candle of need, you may shout: it is free, the power is mine! or, at the point of rel

eat, is to the north, this direction will more naturally be regarded as fire. to face the colder direction of winter, you must turn away from the equator, towards the antarctic- the south. this means that when following the instructions in this book practitioners in the southern hemisphere should substitute the opposite for each direction. so, for example, where i have said you should set up your altar in the north, and enter your circles from the east, you would set up your altar in the south, and enter from the west. if you find this too complicated, don't worry. some practitioners in the southern hemisphere follow the northern traditions, especially if they have ancestors from colder climes. it really is a matter of preference and all this diversity actually has a very positive effect

an be quiet and private. in the summer, i like to work out of doors at my caravan and go down the winding track to the beach for my sea rituals (and puff and pant up again. in winter, i work either round the hearth that is the focus of the small, dark family room where i write, or high in the attic bedroom of my narrow house overlooking the hills. altars your special place will need to contain an altar. to many people, the word 'altar' summons up images of vast churches with golden crosses or b-movies with dark-robed figures sacrificing damsels on a stone slab in the middle of a deserted moorland. but in magical terms an altar is simply the term for a sacred work space on which you place your tools, candles, incense and symbols for rituals. in practice, many people use their altar every da

e does not make it any less special. indeed, by becoming a part of your daily world, it becomes charged with your own essential magical qualities, and provides a repository of magical and healing energies, even if you only spend a few moments each evening in personal, informal work. it is your place and the rituals you hold there are limited only by your own desires and ingenuity. setting up your altar you will need a large, flat surface for your altar; a table or a cupboard will do- you can use the drawers for storage and cover it with a cloth. it does not really matter what shape the surface is- circles and squares are both sacred shapes and easy to divide into quadrants for the four elements, earth, air, fire and water, that are central to traditional magic and play a part even in infor

ABRAMELIN1

days before. now concerning the place, it must be chosen clean, pure, close, quiet, free from all manner of noise, and not subject to any stranger's sight. this place must first of all be exorcised and consecrated; and let there be a table or 6 publishcd originally by lackington& allen, london, 1801; but reprinted and re-issued by bernard quaritch, piccadilly, some years since. introduction xxii altar placed therein, covered with a clean white linen cloth, and set towards the east: and on each side thereof place two consecrated wax-lights burning, the flame thereof ought not to go out all these days. in the middle of the altar let there be placed lamens, or the holy paper we have before described, covered with fine linen, which is not to be opened until the end of the days of consecration

he flame thereof ought not to go out all these days. in the middle of the altar let there be placed lamens, or the holy paper we have before described, covered with fine linen, which is not to be opened until the end of the days of consecration. you shall also have in readiness a precious perfume and a pure anointing oil. and let them both be kept consecrated. then set a censer on the head of the altar, wherein you shall kindle the holy fire, and make a precious perfume every day that you pray. now for your habit, you shall have a long garment of white linen, close before and behind, which may come down quite over the feet, and gird yourself about the loins with a girdle. you shall likewise have a veil made of pure white linen on which must be wrote in a gilt lamen, the name tetragrammaton

re white linen on which must be wrote in a gilt lamen, the name tetragrammaton; all which things are to be consecrated and sanctified in order. but you must not go into this holy place till it be first washed and covered with a cloth new and clean, and then you may enter, but with your feet naked and bare; and when you enter therein you shall sprinkle with holy water, then make a perfume upon the altar; and then on your knees pray before the altar as we have directed. now when the time is expired, on the last day, you shall fast more strictly; and fasting on the day following, at the rising of the sun, enter the holy place, using the ceremonies before spoken of, first by sprinkling thyself, then, making. a perfume, you shall sign the cross with holy oil on the forehead, and anoint your eye

e time is expired, on the last day, you shall fast more strictly; and fasting on the day following, at the rising of the sun, enter the holy place, using the ceremonies before spoken of, first by sprinkling thyself, then, making. a perfume, you shall sign the cross with holy oil on the forehead, and anoint your eyes, using prayer in all these consecrations. then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name of the blessed and holy trinity, i do desire ye, strong and mighty angels (here name the spirit or spirits you would have appear, that if it be the divine will of him who is called tetragrammaton, etc, the holy god, the father, that ye take upon ye some shape as best becometh your c

irst leaf of the said book; and having kindled a lamp which should be suspended above the centre of the table, thou shalt surround the said table with a white curtain;11 clothe thyself in the proper vestments, and holding the book open, repeat upon thy knees the following prayer with great humility: 10 published by g. redway, london, 1889. 11 so as to make a species of small tabernacle around the altar. introduction xxv the prayer. adonai, elohim, el, eheieh asher eheieh, prince of princes, existence of existences, have mercy upon me, and cast thine eyes upon thy servant (n) who invoketh thee most devoutly, and supplicateth thee by thy holy and tremendous name, tetragrammaton, to be propitious and to order thine angels and spirits to come and take up their abode in this place; o ye angels

ABRAMELIN2

all other considerations, so that we may begin with the operation which we should perform on the first morning after the celebration of the feast of easter (or passover. firstly: having carefully washed one s whole body and having put on fresh clothing: precisely a quarter of an hour before sunrise ye shall enter into your oratory, open the window, and place yourselves upon your knees before the altar, turning your faces towards the window; and devoutly and with boldness ye shall invoke the name of the lord, thanking him for all the grace which he hath given and granted unto you from your infancy until now; then with humility shall ye humble yourselves unto him, and confess unto hirn entirely all your sins; supplicating him to be willing to pardon you and remit them. ye shall also supplic

of his holy angels, and that he may deign by their intermission to grant unto you the secret wisdom, so that you may be able to have dominion over the spirits and over all creatures. ye shall do this same at midday before dining, and also in the evening; so that during these two last moons ye shall perform the prayer three times a day, and during this time ye shall ever keep the perfume upon the altar. also towards the end of your oration, ye shall pray unto the holy angels, supplicating them to bear your sacrifice before the face of god, in order to intercede for you, and that they shall assist you in all your operations during these two moons. the man who is his own master34 shall leave all business alone, except works of charity towards his neighbour. you shall shun all society except

e the selection of the place (for the operation) before commencing it, and prior to the celebration of the passover, in order that we may decide upon the same without hindrance, and it is necessary that all things should be prepared. he who commenceth this operation in solitude can elect a place according unto his pleasure; where there is a small wood, in the midst of which you shall make a small altar, and you shall cover the same with a hut (or shelter) of fine branches, so that the rain may not fall thereon and extinguish the lamp and the censer. around the altar at the distance of seven paces you shall prepare a hedge of flowers, plants, and green shrubs, so that it may divide the entrance39 into two parts; that is to say, the interior where the altar and tabernacle will be placed afte

nstrain them42 to obey me. the oratory should always be clear and clean swept, and the flooring should be of wood, of white pine; in fine, this place should be so well and carefully prepared, that one may judge it to be a place destined unto prayer. the terrace and the contiguous lodge where we are to invoke the spirits we should cover with river sand to the depth of two fingers at the least. the altar should be erected in the midst of the oratory; and if any one maketh his oratory in desert places, he should build it43 of stones which have never been worked or hewn, or even touched by the hammer: of abramelin the mage 61 the chamber44 should be boarded with pine wood, and a lamp full of oil olive should be suspended therein, the which every time that ye shall have burned your perfume and

nes which have never been worked or hewn, or even touched by the hammer: of abramelin the mage 61 the chamber44 should be boarded with pine wood, and a lamp full of oil olive should be suspended therein, the which every time that ye shall have burned your perfume and finished your orison, ye shall extinguish. a handsome censer of bronze, or of silver if one hath the means, must be placed upon the altar, the which should in no wise be removed from its place until the operation be finished, if one performeth it in a dwelling-house; for in the open country one cannot do this. thus in this point as in all the others, we should rule and govern ourselves according unto the means at our disposal. the altar, which should be made of wood, ought to be hollow within after the manner of a cupboard, wh

ADDTLS

blet are attributed unto the action of the m through the 10 sephiroth herein. this cross of 10 squares is the admission badge of the 27th path leading unto the grade of philosophus, the only grade of the first order in which all the tablets are shewn. it represents the sephiroth in balanced disposition, before which the formless and void roll back. it is the form of the opened out double cube and altar of incense. therefore it is placed to rule each of the lesser angles of each tablet. a knowledge of these tablets will then, if complete, afford an understanding of the llaws which govern the whole creation. the dominion of the tablet of union is above that of the 4 terrestrial tablets and towards the north of the universe. of the letters on the tablets, some be written as capitals. these ar

ADEPTUS MINOR INITIATION

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

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

hiroth multiplied by that of the zodiac, whose key is the working of m and the four elements typified in the wand which i bear (chief, second, and third adept enter the vault consecutively, chief passes to the east of the pastos facing west. second adept goes to the south facing north. third adept goes to the north facing south (officers all raise their wands to form a pyramid over the pastos and altar) chief "let us analyze the keyword. i" second "n" third "r" all "i" chief "y" second "n" third "r" all "y" chief "virgo, isis, mighty mother (making sign of isis" second "scorpio, apophis, destroyer (making sign of apophis" third "sol, osiris, slain and risen (making the sign of osiris, slain and risen" all "isis, apophis, osiris- i.a.o (bringing wands up to touch each other along with cruce

hand, for he that will not strive shall not attain (aspirant takes crucifix in his hand) second (raises hand while invoking "i invoke thee, the great avenging angel awh, in the divine name i.a.o, that thou mayest invisibly place thy hand upon the head of the aspirant in attestation of his obligation (second adept takes the crucifix and hands it to the third adept who in turn replaces it upon the altar) second "repeat now, your new chosen motto and sacramental name. what does the name mean" 13 aspirant (answers) cross of suffering obligation rtk "i, frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering" hmjk "that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful a

ur re-admission (aspirant goes out, carrying the wand and crux of chief adept) second point (preparation of tomb. chief adept lies in full regalia in the pastos representing frater c.r.c. on his breast is the rose cross lamen suspended from the double phoenix collar. his arms are crossed on his breast and he holds crook and scourge. between them lies the book (t. lid of pastos closed and circular altar stands over it. other adepts outside tomb as before. on the altar are replaced rose cross, cup of wine, chain and dagger) second "associate adeptus minor, let the aspirant now be admitted (third adept opens door and admits aspirant who holds wand and crux of the chief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the element

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ork with full magical apparatus in an admirably devised temple of my own. now i found myself on shipboard, or in some obscure bedroom of mexico city, or camped beside my horse among the sugar canes in lonely tropical valleys, or couched with my rucksack for all pillow on bare volcanic heights. i had to replace my magical apparatus. i would take the table by my bed, or stones roughly piled, for my altar. my candle or my alpine lantern was my light. my ice-axe for the wand, my drinking flask for the chalice, my machete for the sword, and a chapati or a sachet of salt for the pantacle of art! habit soon familiarised these rough and ready succedanea. but i suspect that it may have been the isolation and the physical hardship itself that helped, that more and more my magical operation became im

ALEISTER CROWLEY ACROSS THE GULF

him for a girl. then he took a white-hot iron from the fire and wrote with it my name in hieroglyphics on his breast; nor did his smile once alter while the flesh hissed and smoked. thus we went out a great caravan to a rocky islet in the nile, difficult of access for that the waters foamed and swirled dangerously about it. there we builded a little temple shaped like a beehive; but there was no altar and no shrine therein; for in that temple should the god be sacrificed unto himself. myself i made the god thereof; i powdered my hair with gold, and inwound it with flowers. i gilded my eyelids, and i stained my lips with vermilion. i gilded my breasts and my nails, and as god and victim in one was i daily sacrificed unto that strange thing that was none other than myself. i made my giant n

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

er words and shapes. it has a name, and is called agga. the third sign is the sigil of the watcher. it is called bandar. the watcher is a race sent by the elder ones. it keeps vigil while one sleeps, provided the appropriate ritual and sacrifice has been performed: else, if called, it will turn upon you. these seals, to be effective, must be graven on stone and set in the ground. or, set upon the altar of offerings. or, carried to the rock of invocations. or, engraved on the metal of one's god or goddess, and hung about the neck, but hidden from the view of the profane. of the three, the arra and the agga may be used separately, that is to say, singly and alone. the bandar, however, must never be used alone, but with one or both of the others, for the watcher must needs be reminded of the

, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its departure. fifth, thou must take the seal of the star i

hisper its name softly upon it. sixth, thou must recite the incantation of the walking, loudly, and in a clear voice, as thou walkest about the gate in a circular fashion, beginning at the north and walking to the east, then to the south, and to the west, the number of turns being equal to the special number of the star. seventh, thou must needs arrive back at the centre of the gate, before thine altar, at which time thou must fall to the ground, looking neither to the right no to the left at what may be moving there, for these operations attract many kinds of wandering demon and ghost to the gates, but in the air above the altar whereupon thou wilt presently see the gate opening for thee and the spirit-messenger of the sphere greeting thee in a clear voice, and giving thee a name, which t

e thou passeth thereby. the same spirit-messenger will meet thee and, if thou know not thy name, he will forbid thee entrance and thou wilt fall to the earth immediately. when the first gate has been entered and the name received, thou wilt fall back to earth amid thine temple. that which has been moving about thy gate on the ground will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the fire. thou mayest not call upon nanna till thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou

is said that some of that race lie waiting for the ancient ones to once more rule the cosmos, that they may be given the right hand of honour, and that such as these are lawless. this is what is said. the preliminary invocation when the time has come to summon the watcher the first time, the place of thy calling must be clean, and a double circle of flour drawn about thee. and there should be no altar, but only the new bowl with the three carven signs on it. and the conjuration of the fire should be made, and the sacrifices heaped thereupon, into the burning bowl. and the bowl is now called aga mass ssaratu, and to be used for no other purpose, save to invoke the watcher. and the bowl must be lain between the circles, facing the northeast. and thy vestments should be black, and thy cap bl

ALEISTER CROWLEY BOOK OF LIES

gimel, and gimel is the path leading from tiphareth to kether, uniting microprosopus and macroprosopus, i.e. performing the great work. the card gimel in the tarot is the high priestess, the lady of initiation; one might even say, the holy guardian angel. book of lies get any book for free on: www.abika.com 92 [95] 43 kappa-epsilon-phi-alpha-lambda-eta mu-gamma mulberry tops black blood upon the altar! and the rustle of angel wings above! black blood of the sweet fruit, the bruised, the violated bloom-that setteth the wheel a-spinning in the spire. death is the veil of life, and life of death; for both are gods. this is that which is written "a feast for life, and a greater feast for death" in the book of the law. the blood is the life of the individual: offer then blood! book of lies get

eam in previous chapters. we shall frequently recur to this subject. by "the wheel spinning in the spire" is meant the manifestation of magical force, the spermatozoon in the conical phallus. for wheels, see chapter 78. book of lies get any book for free on: www.abika.com 94 [97] 44 kappa-epsilon-phi-alpha-lambda-eta mu-delta the mass of the phoenix the magician, his breast bare, stands before an altar on which are his burin, bell, thurible, and two of the cakes of light. in the sign of the enterer he reaches west across the altar, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3-5 5

tar for all this symbolism (32) death= nun, the letter before o, means a fish, a symbol of christ, and also by its shape the female principle book of lies get any book for free on: www.abika.com 130 [133] 62 kappa-epsilon-phi-alpha-lambda-eta xi-beta twig?(33) the phoenix hat a bell for sound; fire for sight; a knife for touch; two cakes, one for taste, the other for smell. he standeth before the altar of the universe at sunset, when earth-life fades. he summons the universe, and crowns it with magick light to replace the sun of natura light. he prays unto, and give homage to, ro-hoor_khuit; to him he then sacrifices. the first cake, burnt, illustrates the profit drawn from the scheme of incarnation. the second, mixt with his life's blood and eaten, book of lies get any book for free on: w

eheld; and lo! the flames of violet were become as tendrils of smoke, as mist at sunset upon the marsh-lands "and in the midst of the moon-pool of silver was the lily of white and gold. in this lily is all honey, in this lily that flowereth at the midnight. in this lily is all perfume; in this lily is all music. and it enfolded me" thus the disciples that watched found a dead body kneeling at the altar. amen! book of lies get any book for free on: www.abika.com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, the holy guardian angel; see liber 65, liber konx om pax, and other works of reference. the chapter title means "so may he pass away, the blank obviously referring to n e m o. the "moon-pool of silver" is the path of gimel, leading from tiphareth to kether; the "flames of

wing of the hexagram, and is a criticism of, or improvement upon, it. in the ordinary hexagram, the hexagram of nature, the red triangle is upwards, like fire, and the blue triangle downwards, like water. in the magical hexagram this is revered; the descending red triangle is that of horus, a sign specially revealed by him personally, at the equinox of the gods (it is the flame desending upon the altar, and licking up the burnt offering) the blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force. in the first three paragraphs this formation of the hexagram is explained; it is a symbol of the mutual separation of the holy guardian angel and his client. in the interlocking is indicated the compl

ALEISTER CROWLEY BOOK OF THE LAW

erfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me. iii,26: these slay, naming your enemies& they shall fall before you. iii,27: also these shall breed lust& power of lust in you at the eating thereof. iii,28: also ye shall be strong in war. iii,29: moreover, be they long kept, it is better; for they swell with my force. all before me. iii,30: my altar is of open brass work: burn thereon in silver or gold! iii,31: there cometh a rich man from the west who shall pour his gold upon thee. iii,32: from gold forge steel! iii,33: be ready to fly or to smite! iii,34: but your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until

ALEISTER CROWLEY LIBER 777

l vilon shamaim veil of the vault of heaven table iv 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 10 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ck can tolerate any unbalanced object for a moment. his instinct instantly revolts<magician is his intuitive apprehension of the fundamental principles of the universe. his instinct is a subconscious assertion of the structural identity of the macrocosm and the microcosm. equilibrium is the condition of manifested existence. for this reason the weapons, altar, circle, and magus are all carefully proportioned one with another. it will not do to have a cup like a thimble and a wand like a weaver's beam< again, the arrangement of the weapons of the altar must be such that they "look" balanced. nor should the magician have any unbalanced ornament. if he have the wand in his right hand, let him have the ring<
the magus himself that he may use them without reference to the nature of the spirit, or of the operation; unless he requires an exceptionally precise spirit free of all extraneous elements, or one whose nature is difficulty compatible with tiphareth. to show how these positions may be used in conjunction with the spirals, suppose that you are invoking hathor, goddess of love, to descend upon the altar. standing on the square of netzach you will make your invocation to her, and then dance an inward spiral deosil ending at the foot of the altar, where you sink on your knees with your arms raised above the altar as if inviting her embrace< to conclude, one may add that natural artistic ability, of you possess it, forms an excellent guide. all art is magick. isadora

ng down of the price of one's purchase. to stamp with the foot is to declare one's mastery of the matter in hand. similarly, any other form of giving knocks has its own virtue. from the above examples the intelligent student will have perceived the method of interpreting each individual case that may come in question. as above said, the object struck is the object impressed. thus, a blow upon the altar affirms that he has complied with the laws of his operation. to strike the lamp is to summon the light divine. thus for the rest. it must also be observed that many combinations of ideas are made possible by this convention. to strike the wand within the cup is to apply the creative will to its proper complement, and so 83 perform the great work by the formula of regeneration. to strike with

on harmonised with an infinite humility. he admits himself to be a weak human being humbly aspiring to something higher; a creature of circumstance utterly dependent- even for the breath of life- upon a series of fortunate accidents. 123 he makes this confession prostrate< before the altar in agony and bloody sweat. he trembles at the thought of the operation which he has dared to undertake, saying "father, if it be thy will, let this cup pass from me! nevertheless not my will but thine be done<
such, this eucharist has been described in detail and without concealment "somewhere" in the published writings of the master therion. but he has told no one where. it is reserved for the highest initiates, and is synonymous with the accomplished work on the 179 material plane. it is the medicine of metals, the stone of the wise, the potable gold, the elixir of life that is consumed therein. the altar is the bosom of isis, the eternal mother; the chalice is in effect the cup of our lady babalon herself; the wand is that which was and is and is to come. the eucharist of "two" elements has its matter of the passives. the wafer (pantacle) is of corn, typical of earth; the wine (cup) represents water (there are certain other attributions. the wafer is the sun, for instance: and the wine is ap

ALEISTER CROWLEY MAGICK WITHOUT TEARS

moral aspect of a house, as displayed in our language "edification "house-making: from latin aedes "house "economy "houseruling: from the greek "oikoc "house" and "nomoc "law) i was often reduced to such expedients when wandering in strange lands, camping on glaciers, and so on. i fixed it workably well. in mexico, d.f. for instance, i took my bedroom itself for the circle, my nighttable for the altar, my candle for the lamp; and i made the weapons compact. i had a wand eight inches long, all precious stones and enamel, to represent the tree of life; within, an iron tube containing quicksilver- very correct, lordly, and damsilly. what a club! also, bought, a silver-gilt cup; for air and earth i made one sachet of rose-petals in yellow silk, and another in green silk packed with salt. in t

ches long, all precious stones and enamel, to represent the tree of life; within, an iron tube containing quicksilver- very correct, lordly, and damsilly. what a club! also, bought, a silver-gilt cup; for air and earth i made one sachet of rose-petals in yellow silk, and another in green silk packed with salt. in the wilds it was easy, agreeable and most efficacious to make a circle, and build an altar, of stones; my alpine lantern served admirably for the lamp. it did double duty when required: e.g. in partaking of the sacrament of the four elements, it served for fire. but your conditions are not so restricted as this. magic without tears get any book for free on: www.abika.com 155 let us consider what one can do with an ordinary house, such as you are happy enough to possess. first of a

te will serve, or black (a masonic carpet is not at all bad) the circle itself should be as shown in book 4, part ii; but as this volume is probably unavailable, ask me to show you the large painted diagram in my portfolio when next you visit me, and we can arrange for it to be copied. this should then be painted in the correct colours on the floor: the kether square to the north, your "east" the altar must fit exactly the square of tiphareth; it is best made as a cupboard; of oak or acacia, by preference. it can then be used to hold reserves of incense and other requisites. note that the height of the altar has to suit your convenience. it is consequently in direct relation with your own stature; in proportion, it is a double cube. this then determines the size of your circle; in fact the

rself. consider it all as a projection of yourself in terms of these conventional formulae (a convention does really mean "that which is convenient" how abject, then to obey a self-styled convention which is actually as inconvenient as possible) next, the lamp. this may be of silver, or silver-gilt (to represent the path of gimel) and is to be hung from the ceiling exactly above the centre of the altar. there are plenty of old church lamps which serve very well. the light is to be from a wick in a floating cork in a glass of olive oil (i hope you can get it) it is really desirable to make this as near the "ever-burning lamp of the rosicrucians" as possible; it is not a drawback that this implies frequent attention. now for the weapons! the wand. let this be simple, straight and slim! have

e, i shall now maintain my aforesaid evil notoriety- the story is totally asynartete from fascinations of whatever variety- by recounting what is by far the most inexplicable set of facts that ever came my way. magic without tears get any book for free on: www.abika.com 181 in the summer of 1910 e.v. i was living at 125 victoria street, in a studio converted into a temple by means of a circle, an altar and the rest. west of the altar was a big fireplace with a fender settee; the east wall was covered with bookshelves. enter the late theodor reuss, o.h.o. and frater superior of the o.t.o. he wanted me to join that order. i recommended him, in politer language to repeat the novocastrian experiment. undeterred, he insisted "but you must (now we go back, or forward, i know not which, to a nigh

ALEISTER CROWLEY MEDITATION

mple" the universe, which is (be it remembered) conterminous with himself<consciousness. all without does not exist for you> in this temple a "circle" is drawn upon the floor for the limitation of his working. this circle is protected by divine names, the influences on which he relies to keep out hostile thoughts. within the circle stands an "altar, the solid basis on which he works, the foundation of all. upon the altar are his "wand "cup "sword" and "pantacle" to represent his will, his understanding, his reason, and the lower parts of his being, respectively. on the altar, too, is a phial of "oil" surrounded by a "scourge" a "dagger" and a "chain" while above the altar hangs a "lamp" the magician wears a "crown" a single "robe" and

le. this triangle is only visible in the parts which are common to two of the 57 sides; they have therefore the shape of the diamond, one form of the yoni. the significance of this is too complex for our simple treatise; it may be studied in crowley's "berashith" the size of the whole figure is determined by the size of one square of the tau. and the size of this square is that of the base of the altar, which is placed upon maukuth. it will follow then that, in spite of the apparent freedom of the magician to do anything he likes, he is really determined absolutely; for as the altar must have a base proportionate to its height, and as that height must be convenient for the magician, the size of the whole will depend upon his own stature. it is easy to draw a moral lesson from these conside

son from these considerations. we will merely indicate this one, that the scope of any man's work depends upon his own original genius. even the size of the weapons must be determined by necessary proportion. the exceptions to this rule are the lamp, which hangs from the roof, above the centre of the circle, above the square of tiphereth; and the oil, whose phial is so small that it will suit any altar. on the circle are inscribed the names of god; the circle is of green, and the names are in flaming vermilion, of the same colour as the tau. without the circle are nine pentagrams equidistant<magicians prefer seven lamps, for the seven spirits of god that are before the throne. each stands in a heptagram, and in each angle of the heptagram is a letter, so that the seven name

nd upon pentagrams, which symbolize geburah, severity, and give protection; but also represent the microcosm, the four elements crowned by spirit, the will of man perfected in its aspiration to the higher. they are placed outside the circle to attract the hostile forces, to give them the first inkling of the great work, which they too must some day perform. 59 diagram on this page: a double cubic altar with universal sigil on top, sigils of the 4 enochian elemental kings around sides in top half and enochian watch towers (elemental squares) around sides in bottom half. there is a scale at bottom of the diagram and the caption under that "the altar. side designs from dr. dee, as in equinox vii" 60 chapter iii the altar the altar represents the solid basis of the work, the fixed will<
and enochian watch towers (elemental squares) around sides in bottom half. there is a scale at bottom of the diagram and the caption under that "the altar. side designs from dr. dee, as in equinox vii" 60 chapter iii the altar the altar represents the solid basis of the work, the fixed will<wand; 2 x 2= 4. so the altar is foursquare, and also its ten squares show 4. 10= 1+ 2+ 3+ 4> of the magician; and the law under which he works. within this altar everything is kept, since everything is subject to law. except the lamp. according to some authorities the altar should be made of oak to represent the stubbornness and rigidity of law; others would make it of acacia, for acacia is the symbol of resurrection. t

ALEISTER CROWLEY SEPHER SEPHIROTH

sm" crowley, coll. works, vol. ii "kether" the crown, 1st "emanation" of the absolute "lao tze" great chinese teacher, founder of taoists "see" tao teh "k"ing "liber legis "see" equinox vii for facsimile reproduction of ms. 123 "lingam" the unity or male principle. but these have many symbols "e.g" sometimes yoni is 0 or 3 and lingam 2 "lingam-yoni" a form of the rosy cross "macrocosmchsacrifice; altar (ar) xbd love, beloved; david dwd give, give (see 17, bhy) bh bh to grind, direct, stretch out hdh gold bhz hand (cf. 20) dy sufficiency, plenty yd valley )yg 15 the mystic number of geburah hod: splendour dwh the monogram of the eternal: the divine name of chokmah hy spring byb) steam, vapour dy) pride; a carrying out; exaltation hw)g overflowing, abounding bwz he who impels; to force xz to

(see 51) myh to walk klh knuckle; member, limb )ylwx bride: a title of malkuth hlk noon; midday bgn ornament; splendour, eminence hn lo; whether, if; they (fem) nh 56 dread, terror hmy) he suffered hn) day mwy beautiful h)n food hlk) the goddess nu wn 57 pisces: fishes mygd rim ndb) consuming lkw) formidable, terrible mwy) we wn) a breaking down, subversion, destruction lw+yb to build; built hnb altar xbzm laying-by, making secret )wbxm strength; wealth; trouble, sorrow; heliopolis (cf. 51) nw) better b+wm species, kind nz 58 loves, amours (see 499) mybh) an ear nz) my strength, power, might ylyx grace, love, kindness, charm (notariqon of chokmah nesethrah: the secret wisdom, 788) nx resting, at rest (grammatical: silent, mute) xn battering ram yxm 59 brethren (referred to lilith& samael)

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ations are taken from a subsequent passage of the third chapter of this book. the supreme and absolute injunction, the crux of your knightly oath, is that you lay your lance in rest to the glory of your lady, the queen of the stars, nuit. your knighthood depends upon your refusal to fight in any lesser cause. that is what distinguishes you from the brigand and the bully. you give your life on her altar. you make yourself worthy of her by your readiness to fight at any time, in any place, with any weapon, and at any odds. for her, from whom you come, of whom you are, to whom you go, your life is no more and no less than one continuous sacrament. you have no word but her praise, no thought but love of her. you have only one cry, of inarticulate ecstasy, the intense spasm, possession of her

, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his nature? also: to us of thelema, thus having trained our hearts and minds to be expert engineers of the sky-cleaver love, the ship to soar to the sun, to us the act of love is the consecration of the body to love. we burn the body on the altar of love, that even the brute may serve the will of the soul. we must then study the art of bodily love. we must not balk or bungle. we must be cool and competent as surgeons; brain, eye and hand the perfectly trained instruments of will. we must study the subject openly and impersonally, we must read text-books, listen to lectures, watch demonstrations, earn our diplomas ere we enter practic

. but i suppressed certain impulses in myself. i abandoned my ambitions to be a diplomatist. i checked my ardour for science. i trampled upon my prudence in financial matters. i mortified my fastidiousness about caste. i masked my shyness in bravado, and tried to kill it by ostentatious eccentricity. this last mistake came from sheer panic; but all the rest were quite deliberate sacrifices on the altar of my god magick. they were all accepted, as it then seemed. i attained all my ambitions; yea, and more also. but i know now that i should not have forced my growth, and deformed my destiny. to nail geese to boards and stuff them makes foie gras, very true; but it does not improve the geese. it may be said that i strengthened my moral character by these sacrifices, and that i was indeed comp

back to it day after day. close it in locked glass for a proof to the world" the old comment 10. the stele of revealing. that temple; it was arranged as an octagon; its length double its breadth; entrances on all four quarters of temple; enormous mirrors covering six of the eight walls (there were no mirrors in the east and west or in the western halves of the south and north sides. there were an altar and two obelisks in the temple; a lamp above the altar; and other furniture. kiblah- any point to which one turns to pray, as mecca is the kiblah of the mohometan "it shall not fade" etc. it has not hitherto been practicable to carry out this command" the new comment the language is here so obvious and so inane that one is bound to suspect a deeper sense. it sounds as bad as "the last winkin

cakes are referred to in this strange passage. the proper way to discover the truth of this is to experiment. there is a considerable amount of evidence in my possession which throws light upon this part of the chapter; but no important purpose would be served by producing it at present. these are circumstances when apparent frankness defeats its own ends as well as those of policy. al iii,30 "my altar is of open brass work: burn thereon in silver or gold" the old comment 30. not yet accomplished. the new comment there is now such an altar as described; and the due rites are performed daily thereupon (an xvi? in. al iii,31 "there cometh a rich man from the west who shall pour his gold upon thee" the old comment 31. not yet accomplished. the new comment i do not know whether this is to be t

ALEISTER CROWLEY THE OTO GNOSTIC MASS

mass is a composite of the three versions. prepared by frater halayl, it was first published in the journal ecclesia gnostica i(3, and is here republished with frater halayl's annotations--h.b. i of the furnishings of the temple in the east, that is, in the direction of boleskine, which is situated on the south-eastern shore of loch ness in scotland, two miles east of foyers, is a shrine or high altar. its dimensions should be 7 feet in length, 3 feet in breadth, 44 inches in height. it should be covered with a crimson altar-cloth, on which may be embroidered fleur-de-lys in gold, or a sunblaze, or other suitable emblem. on each side of it should be a pillar or obelisk, with countercharges in black and white. below it should be the dais of three steps, in black and white squares. above it

ensions should be 7 feet in length, 3 feet in breadth, 44 inches in height. it should be covered with a crimson altar-cloth, on which may be embroidered fleur-de-lys in gold, or a sunblaze, or other suitable emblem. on each side of it should be a pillar or obelisk, with countercharges in black and white. below it should be the dais of three steps, in black and white squares. above it is the super-altar, at whose top is the st^ele of revealing in reproduction, with four candles on each side of it. below the st^ele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great vei

is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be actually virgo intacta or specia

d hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west. the deacon: do what thou wilt shall be the whole of the law. i proclaim the law of light, life, love, and liberty in the name of iaq. the c

advances and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west. the deacon: do what thou wilt shall be the whole of the law. i proclaim the law of light, life, love, and liberty in the name of iaq. the congregation: love is the law, love under will. the deacon goes to his place between the altar of incense and the font, faces east, and gives the step and sign of a man and a brother. all imitate him. the deacon and all the people: i believe in one secret and ineffable lord; and in one star in the company of stars of whose fire we are created, and to which we shall return; and in one father of life, mystery of mystery, in his name chaos, the sole viceregent of the sun upon the earth;

ALEISTER CROWLEY THE QABALAH

verse of atoms, men, stars. see two new worlds. 222. the grand scale of 2; may one day be of value. 256. the eighth power of 2; should be useful. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th thyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far is it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.71 370. most venerable (see part i. it deli

ALEISTER CROWLEY EQ I 1

must keep your promise and enter the temple" strong in the trust of her black master, she agreed. the poet opened the little door, and closed it quickly after her, turning the key. as she passed into the utter darkness that hid behind curtains of black velvet, she caught one glimpse of the presiding god. 106 it was a skeleton that sat there, and blood stained all its bones. below it was the evil altar, a round table supported by an ebony figure of a negro standing upon his hands. upon the altar smouldered a sickening perfume, and the stench of the slain victims of the god defiled the air. it was a tiny room, and the girl, staggering, came against the skeleton. the bones were not clean; they were hidden by a greasy slime mingling with the blood, as though the hideous worship were about to

ite states, by which it may accredit them; and its attempt to discredit the states which it dislikes, by vaguely associating them with nerves and liver, and connecting them with names connoting bodily affliction, is altogether illogical and inconsistent. prof. william james. 141 and there was given me a reed like unto a rod: and the angel stood, saying, rise, and measure the temple of god and the altar, and them that worship therein "rev" xi. 1. 142 preface the question "ave" there must have been a time in the life of every student of the mysteries when he has paused whilst reading the work or the life of some well-known mystic, a moment of perplexity in which, bewildered, he has turned to himself and asked the question "is this one telling me the truth" still more so does this strike us w

of hope which hangs above us in the brasier of despair; so that a great light may shine forth through the darkness, and guide the toiling footsteps of man to that temple which is built without hands, fashioned without iron, or gold, or silver, and in which no fire burns; whose pillars are as columns of light, whose dome is as a crown of effulgence set betwixt the wings of eternity, and upon whose altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art set in the sky as a jewelled circlet of moonstone; brahma the golden, vi

ad ecstasy, broken-winged, fluttering before the eyeless sockets of evil, as the souls of men were bought and sold and bartered for, till heaven became a bauble of the rich, and hell a debtor's dungeon for the poor. yet amongst those rotting bones in the "oubliette" and in those purple palaces of papal lust, hovered that spirit of life, like a golden flame rolled in a cloud of smoke over the dark altar of decay. listen "have you got religion. are you saved. do you love jesus "brother, god can save you. jesus is the sinner's friend. rest your head on jesus. dear, dear jesus" curse till thunder shake the stars! curse till this blasphemy is cursed from the face of heaven! curse till the hissing name of jesus, which writhes like a snake in a snare, is driven from the kingdom of faith! once "el

ALEISTER CROWLEY EQ I 5

t is a wraith; for to birth on the earth there is no power under, within, or above, that can give thee love in truth and love "the prophet" yet will i strive! there is nothing but this while i am alive but the cancer's kiss. if i fail in that let the temple be broken, the pillars fall flat, the word by unspoken, the lights be extinct, the music be dumb, the circle unlinked, the acolytes numb, the altar defiled, the sacrament trod under foot by the wild despisers of god "the musicians" no! no! life is woe. thou dost not know how ineffably great is the weight of fate. uncreate! ultimate! 23 born of hate! brother of woe! despair its mate! thou dost not know how giant great is the grasp of fate "the dancers" vainly pursuing impossible things, the swamp-adder wooing the lark with her wings "the

metteya. 59 the sabbath""to a. e. w" occult, forbidden lights move in the royal rites. diaphanous, they dance above the souls in trance that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! ast

omably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her trance leapt loving to the dance, greeting as fire greets firs her whirling worshippers. and all her joy was theirs, and all their madness hers! yea! thou and i that strove for mastery in love, circling the altar stone maze-like, with magic moan, forthwith made that divinest destiny our own. throughout that violent vigil we wove the stormy sigil, our faces ashen-lipped from our heart's blood that dripped on the armed talismans of that moon-vaulted crypt. then came the sombre spectre from the abyss of nectar; yea, from the icy north came the great vision forth, a giant breaking through the weary web o

him baphomet. hail to the master, hail! lord of the sabbath! baal! i kiss thy feet, i kiss thy knees- and this- and this- till i am lifted up to the incorporeal byss. till here alone exalted i gaze beneath the vaulted forehead, within the eyes wherein such wonder lies, the incommensurable gain, the pagan prize. we are thy moons an suns, thy loyal knights and nuns, who tread the dance around thine altar, with the sound of death-sobs echoing through the immemorial ground. o glee! the price to pay! swear but our souls away! and we may gain the goal that all the wise extol- the world, the flesh, the devil, weighed against a soul. 62 the wind blows from the south! crushed to that burning mouth, lured by that lurid law, we melt within that maw; and all he fiends loose hold, and all the gods with

sound of death-sobs echoing through the immemorial ground. o glee! the price to pay! swear but our souls away! and we may gain the goal that all the wise extol- the world, the flesh, the devil, weighed against a soul. 62 the wind blows from the south! crushed to that burning mouth, lured by that lurid law, we melt within that maw; and all he fiends loose hold, and all the gods withdraw! upon the altar-stone we are alone- alone! in vivid blackness curled with livid lightings pearled- sweat-drops upon god's brow when he creates a world! sister, the word is spoken! sister, the spell is broken. the sabbath torches flicker; the sabbath heart beats quicker; we have drained the sabbath cup of its austerest liquor. forsaken is the hall; finished the festival. my witch and i are thrown dead on the

ALEISTER CROWLEY EQ I 5

cker and darker now, and it is becoming clotted and black, so that everything is blotted out; because it coagulates, coagulates. and then at the top there steals a dawn of pure night-blue- oh, the stars, the stars in it deeply set- and drives the blood down; so that all round the top of the oval gradually dawns the figure of our lady nuit, and beneath her is the flaming winged disk, and below the altar of ra-hoor-khuit, even as it is upon the stele of revealing. but below is the supine figure of seb, into whom is concentrated all that clotted blood. and there comes a voice: it is the dawn of the aeon. the aeons of cursing are passed away. force and fire, strength and sight, these are for the servants of the star and the snake. and now i seem to be lying in the desert, exhausted. the desert

oose, or of the plover. and he shall be shut in, so that no man may break in upon his meditation. but in the last twelve hours he shall neither eat nor sleep. then shall he break his fast, eating rich food, and drinking sweet wines, and wines that foam; and he shall banish the elements and the planets and the signs and the sephiroth; and then shall he take the holy table that he hath made for his altar, and he shall take the call of the aethyr of which he will partake, which he hath written in the angelic character, or in the character of the holy alphabet that is revealed in pop, upon a fair sheet of virgin vellum; and therewith shall he conjure the aethyr, chanting the call. and in the lamp that is hung above the altar shall he burn the call that he hath written. 54 then shall he kneel b

now it is seen that the rose is a vast ampitheatre, with seven tiers, each tier divided into seven partitions. and they that sit in the amphitheatre are the seven grades of the order of the rosy cross. this amphitheatre is built of rose-coloured marble, and of its size i can say only that the sun might be used as a ball to be thrown by the players in the arena. but in the arena there is a little altar of emerald, and its top has the heads of the four beasts, in turquoise and rock-crystal. and the floor of the arena is ridged like a grating of lapis lazuli. and it is full of pure quicksilver. above the altar is a veiled figure, whose name is pan. those in the outer tier adore him as a man; and in the next tier they adore him as a goat; and in the next tier they adore him as a ram; and in t

d figure, whose name is pan. those in the outer tier adore him as a man; and in the next tier they adore him as a goat; and in the next tier they adore him as a ram; and in the next tier they adore him as a crab; 66 and in the next tier they adore him as an ibis; and in the next tier they adore him as a golden hawk; and in the next tier they adore him not. and now the light streameth out from the altar, splashed out by the feet of him that is above it. it is the holy twelve-fold table of oit. the voice of him that is above the altar is silence, but the echo thereof cometh back from the walls of the circus, and is speech. and this is the speech: three and four are the days of a quarter of the moon, and on the seventh day is the sabbath, but thrice four is the sabbath of the adepts whereof t

have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare, and the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported 110 upon three legs, of silver, and within it an hemisphere of copper, and upon the top a grating of gilded silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte, and one part of lignum aloes, or of

ALEISTER CROWLEY EQUINOX EQ I 1 2

orthy to enter. his aspiration purifies him with steel and fire; and there as he lies shattered by the force of the ritual, he hears even as 37 a corpse that hears the voice of israfel the hegemon that chants a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up his chained arms cries again and again against his enemy that he is under the shadow of the eternal wings of the holy one. yet at the end, at the supreme accusation, the hiereus smites him into death. the same answer avails him, and in its strength he is uplifted by his aspiration

d by his aspiration and now he stands upright. now then he makes a journey in his new house, and perceives at stated times, each time preceded by a new ordeal and equilibration, the forces that surround him. death he sees, and the life of nature whose name is sorrow, and the word that quickeneth these, and his own self and when he hath recognised these four in their true nature he passes to the altar once more and as the apex of a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon's new summons he to his surprise finds himself as the hanged man of the tarot. each point of the figure thus form

alute the word. the signs and m--m1 must be a chorus, if anything. 4. the miraculous appearance of iacchus, uninvoked. 40 10.50 1. the 3 questions. 2. the 4 ordeals. warning and comfort as an appeal to the officers. 3. the threshold. 1 weh note:"m--m" refers to the secret neophyte word of the a. a. the chorus of purification. the hymn "my heart, my mother! as already written, years ago. 4. at the altar. the accusation and defence as antiphonies. 5. the journey. bar and pass, and the 4 visions even as a mighty music. 6. the hanged man the descent of adonai. 7. the installation signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, c pes bordelaise, tarte aux c rises, caf noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in the

was stopped by the indigestion trouble in its other form.(p.s. evidently the introduction of the cascara into my sensitive aura made its action instantaneous. my breathing passages were none too clear, either; i have evidently taken a chill. now, o, my lord adonai, thou self-glittering one, wilt thou not manifest unto thy chosen one? for see 73 me! i am as a little white dove trembling upon thine altar, its throat stretched out to the knife. i am as a young child bought in the slave market and night is fallen! i await thee, o my lord, with a great longing, stronger than life; yet am i as patient as death. there was a certain darwesh whose turban a thief stole. but when they said to him,"see! he hath taken the road to damascus! that holy man answered, as he went quietly to the cemetery,"i

nepti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall leap glad from her womb. the lord of vengeance shall awaken; sekhet shall roar, and pasht cry aloud. then shall my members be gathered together, and my bonds shall be unloosed; and my khu shall be mighty in khem for ever and ever! 11.37. i return to he place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in 88 attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each other. for the horror and darkness have been unbe

ALEISTER CROWLEY EQUINOX EQ I 2 2

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

nstra- nephthys ius thoth osiris hierophant tor isis aroueris\ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ s. d t .the place. thmaist .the place. a o .of the feet .of the feet &d lc of nephthys- hegemon- of isis co iu. scale of. scale of. eu sp. bilanx. harpocrates .bilanx. nc t \hb:resh hb:tzaddi. sh e/ eo s. place of/ rs .evil triad_ apophrasz .satan typh/ hb:shin .on besz. hb:qof. hb:taw\ double_ altar. x /hiereus. horus kerux anubis of e+ w_ sentinel diagram 3. arrangement of the temple in the 0= 0 ritual. upon them should be represented in counterchanged colours any appropriate egyptian design emblematic of the soul. the scarlet tetrahedronal capitals represent the fire of test and trial, and between the balance is the porch way of the immeasurable region. the twin lights which flare on

represent the fire of test and trial, and between the balance is the porch way of the immeasurable region. the twin lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp. at the eastern part of malkuth, at its junction-point with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the f

divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the winds" the door should be situated behind and to the west of the throne of the hiereus; it is called "the gate of the declarers of judgment" and its symbolic form is that of a stra

arth. the grade of neophyte "the opening" the officers and members being assembled the kerux proceeds to the right of the hierophant and facing west raises his wand, as a symbol of the ray of divine light from the white triangle of the three supernals, and cries "hekas, hekas, este, bebeloi!"15 250 in order to warn the evil and uninitiated to retire so that the triangle may be formulated upon the altar. the hierophant then calls upon all present to assist him in opening the hall of the neophytes, and bids the kerux see that the hall is properly guarded. 12 more fluidic. 13 or caduceus "see" diagram 24. 14 or fylfat "see" diagram 14. 15 the same as "eskato bebeloi" used in the eleusinian mysteries. the fratres and sorores of the order then give the sign of the neophyte, after which the hier

ALEISTER CROWLEY EQUINOX EQ I 2

of suns. yea! all the mighty fabric of a mind stood in the abyss, belching a law for "that" more awful than for "this" xvi vain was the toil. so then i left the wood and came unto the still black sea, that oily monster of beatitude('hath "thee" for "me" and "me" for "thee) there as i stood, a mask of solitude hiding a face wried as a satyr's, rolled that ocean into space. xvii then did i build an altar on the shore of oyster-shells, and ringed it round with star-fish. thither a green flame i bore of phosphor foam, and strewed the ground with dew-drops, children of my wand, whose core was trembling steel electric that made spin the universal wheel. xviii with that a goat came running from the cave that lurked below the tall white cliff. 98 thy name! cried i. the answer that gave was but one

hich brooded (v.2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the 174 ignis dei: which is also the agnus dei, or lamb of god that destroyeth (literally "burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays "o agnus dei! qui tollis- qui tollis peccata mundi- dona nobis pacem" and this fire, this lamb of god, is "aries" symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note

ALEISTER CROWLEY EQUINOX EQ I 3 2

e magical figures of mercury are to be drawn in yellow-orange chalk upon the ground as shown. at the quarter where the spirit is to appear is drawn a triangle within a circle: at its points are to be placed three vessels burning on charcoal the incense of mercury. about the great circle are disposed lamps burning olive oil impregnated with snake-fat. c is the chair of the chief operator. d is the altar, e e are the pillars, and g g handy and convenient tables whereon are set writing materials, the ingredients for the hell-broth, charcoal, incense &c, all as may be needed for this work. at f is placed a small brazen cauldron, heated over a lamp burning with spirit in which a snake has been preserved.2 171 "operationis personae" v.h. sor: s.s.d.d. addressed mighty magus of art. v.h. fra: i.a

mighty, and in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of hcoma,5 and by the names empeh arsel gaiol,6 i consecrate ye to the service of the magic of light! he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast in

he cross of gold "i.a" creature of sigils, impure and unconsecrate! thou canst not enter our magic circle "d.p.a.l" creature of sigils, i purify thee with water "ae.a" creature of sigils, i consecrate thee by fire [magus of art in a loud voice cries "seven times" the name of the spirit, vibrating strongly, and then says] assistant magus of art, i command thee to place the sigil at the foot of the altar "i.a" mighty magus of art, all your commands shall be obeyed and all your desires shall be fulfilled [he does so. the magus of art, standing on the throne of the east, then proclaims "the invocation" o thou mighty and powerful spirit taphthartharath, i bind and conjure thee very potently, that thou do appear in visible form before us in the magical triangle without this circle of art. i dema

at even as in us is the knowledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulfilled, the assistant magus places the sigil on the altar in the right quarter: the magus advances 179 to the east of the altar, lays her left hand upon it, in her right holding the sword with its point upon the centre of the sigil. the associate magus holds the magical candle for her to read by: and the magus of the fires the book of invocations, turning the pages that she may read continually. she recites] hear ye, ye lords of truth, hear ye, ye

alment unto manifestation save by virtue of the name of i.h.v.h. after the formless and the void and the darkness cometh the knowledge of the light. i am that light which riseth in the darkness: i am the exorcist in the midst of the exorcism: appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on unto the cubical altar of the universe [sigil re-veiled, and conducted to altar, placed on west of triangle; s.s.d.d. passes to altar holding sigil and sword as before. on her right hand is ae.a. with the magic candle: on her left is d.p.a.l. with the ritual. behind her to the east of the magica l cauldron is i.a. casting into the milk at each appropriate moment the right ingredient. afterwards, as s.s.d.d. names

ALEISTER CROWLEY EQUINOX EQ I 3 3

unity of all things: as the pole-star that burneth in the centre of the night, so art thou, o god my god. i cannot hide thee, for thou art everywhere; lo! though i turn from thee at each touch of the lodestone of lust, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 11. o thou unity of all things: as the blue smoke that whirleth up from the altar of life, so art thou, o god my god. i cannot find thee, for thou art everywhere; lo! though i inter thee in the sarcophagi of the damned, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 12. o thou unity of all things: as a dark-eyed maiden decked in crimson and precious pearls, so art thou, o god my god. i cannot rob thee, for thou art

o thou red knife of destruction, that art sheathed in the bowels of order! i adore thee, evoe! i adore thee, iao! o thou storm-drunk breath of the winds, that pant in the bosom of the mountains! i adore thee, evoe! i adore thee, iao! o thou loud bell of rejoicing, that art smitten by the hammer of woe! i adore thee, evoe! i adore thee, iao! 62 o thou red rose of the sunset, that witherest on the altar of night! i adore thee, evoe! i adore thee, iao! o thou bright vision of sunbeams, that burnest in a flagon of topaz! i adore thee, evoe! i adore thee, iao! o thou virgin lily of light, that sproutest between the lips of a corpse! i adore thee, evoe! i adore thee, iao! o thou blue helm of destruction, that art winged with the lightings of madness! i adore thee, evoe! i adore thee, iao! o tho

ALEISTER CROWLEY EQUINOX EQ I 3

287 reviews 113, 285, 304 the shadowy dill-waters. by a. quiller, jr. 327 "special supplement" liber dcccclxiii_ the treasure-house of images illustrations the slopes of abiegnus "facing page" 4 the student" 10 the complete symbol of the rose and cross" 210 the elemental tablets and cherubic emblems" 212 the lid of the pastos" 218 the ceiling of the vault the floor of the vault" 222 the circular altar the rose and cross "special supplement" the triangle of the universe" 4 the greek cross of the zodiac" 70 weh note: two different versions of this editorial exist in separate marketings of the 1st edition. both will be given. this first one seems to be the earlier version. editorial happy is the movement that has no history! at the beginning of our second year we have little to record but qu

son dips one edge, another springs, as when a melting iceberg reels and tips under the sun. be mighty then, a lord of thought, beyond wit and wonder balanced_ then push the whole mind under, sunk beyond chance of floating, blent rightly with its own element, not lifting jagged peaks and bare to the unsympathetic air! this is the second veil; and hence as first we slew the things of sense upon the altar of their god, so must the second period slay the ideas, to attain to that which is, beyond the brain. olympas. to that which is_ not thought? not sense? marsyas. knowledge is but experience made conscious of itself. the bee, 29 past master of geometry, hath not one word of all of it; for wisdom is not mother-wit! so the adept is called insane for his frank failure to explain. language create

! take all, and take me! gather spice and virgins and great pearls of price! worship me in a single robe, crowned richly! girdle of the globe, i love thee! pale and purple, veiled, voluptuous, swan silver-sailed, i love thee. i am drunkness of the inmost sense; my soul's caress is toward thee! let my priestess stand bare and rejoicing, softly fanned by smooth-lipped acolytes, upon mine iridescent altar-stone, and in her love-chaunt swooningly say evermore: to me! to me! i am the azure-lidded daughter of sunset; the all-girdling water; the naked brilliance of the sky in the voluptuous night am i! with song, with jewel, with perfume, wake all my rose's blush and bloom! drink to me! love me! i love thee, my love, my lord_ to me! to me! olympas. there is no harshness in the breath of this_ is

iest i may stand with acolytes on every hand, the lesser peaks_ my will withdrawn to invoke the dayspring from the dawn, changing that rosy smoke of light to a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. 53 so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration_ here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams_ it burns_ it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, bidden t

. g. the name and sigil of the spirit wrapped in a black cloth or covering is now placed within the circle, at the point corresponding to the west, representing the candidate. the consecration, or baptism by water and fire of the sigil then takes place: and the proclamation in a loud and firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear: stating for what purpose the spirit is evoked: what is desired in the operation: why the evocation is performed at this time: and finally solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a "good" s

ALEISTER CROWLEY EQUINOX EQ I 4 2

many years; beware lest in the end we laugh at thee with the laughter of a mandrake torn up, whereat thou shouldst fall dead. a. quiller, jr. 351 in the temple the subtle-souled dim radiant queen burns like a bale-fire through the mist; the slender earth is bright and green, emerald, gray and amethyst; the wavering breeze has slowly kissed the way between her zone and wrist. pale guardian of the altar-flame, syren of old, perfidious song, a murmuring runnel lately came in streaming hate of mortal wrong. wait, for, my goddess, not for long the snake is tame. see! he is strong! the wide-set temple-pillars gleam, as marble white, and tall as pines; the doorway to immortal dream lies through the temple's purple shrines. behold, pure queen, the magic signs. let words out-stream as mingled wine

ALEISTER CROWLEY EQUINOX EQ I 4 3

and pares the claw- what turns to laughter all his joy, to wondering ribaldry his awe? the beast's a mere mechanic toy, fit to amuse an idle boy! 39 xv sir palamede the saracen hath come to an umbrageous land where nymphs abide, and pagan men. the gods are nigh, say they, at hand. how warm a throb from venus stirs the pulses of her worshippers! nor shall the tuscan god be found reluctant from the altar-stone: his perfume shall delight the ground, his presence to his hold be known in darkling grove and glimmering shrine- o ply the kiss and pour the wine! sir palamede is fairly come into a place of glowing bowers, where all the voice of time is dumb: before an altar crowned with flowers he seeth a satyr fondly dote and languish on a swan-soft goat. then he in mid-caress desires the ear of st

nor fatuous prayers- the gods are ours, and we are theirs" sir palamedes plucks the pipe the satyr tends, and blows a trill so soft and warm, so red and ripe, that echo answers from the hill in eager and voluptuous strain, while grows upon the sounding plain a gallop, and a questing turned to one profound melodious bay. sir palamede with pleasure burned, and bowed him to the idol grey that on the altar sneered and leered with loose red lips behind his beard. sir palamedes and the beast are woven in a web of gold until the gilding of the east burns on the wanton-smiling wold: and still sir palamede believed his holy quest to be achieved! but now the dawn from glowing gates floods all the land: with snarling lip the beast stands off and cachinnates. that stings the good knight like a whip, 4

bear me" he cried "to purge my bile to the old land of hormakhu, that i may sit and curse awhile at all these follies fond that pen my quest about- on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen" 72 xxviii sir palamede the saracen hath clad him in a sable robe; hath curses, writ by holy men from all the gardens of the globe. he standeth at an altar-stone; the blood drips from the slain babe's throat; his chant rolls in a magick moan; his head bows to the crown d goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers "lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile's upsurg

ALEISTER CROWLEY EQUINOX EQ I 4

air water spirit dee diagram 87. the spirit table 24th. green ankh. 7 m. poor. worked at 5= 6 explanation. cross in brilliance. 10 m. medium result. thoth in front of me. 5 m. poor. june 3rd. astral vision. dressed in white and red abramelin robes with crown, wand, ankh, and rose-cross, etc, etc, went on an astral journey to 119 hong-kong. i found soror f. sitting or kneeling in a temple. on the altar were elemental instruments also symbol of golden dawn. she was waiting in awe, almost in fear. on my entering she saw me and started. then i heard the words "carry it" or "wish to carry; apparently with reference to idea of carrying away a physical token. the room was full of incense, 189 the four letters of the air line in the "little tablet of union" which unites the four great watch tower

blank (shri m tr nanda says this is very good, and means i approach "neighbourhood-concentration. six minutes more at 10. 20. 30. forty minutes in the a'sana. 10.20-10.34 mentally muttering "namo shivaya namaha aum" i did p.m. p.m. dh ran as before on my nose. i understand one buddhist constipation now; for: i was (a) conscious of external things 159 seen behind, after my nose had vanished "i.e" altar, etc; and (b) conscious that i was "not" conscious of these things. these two consciousnesses being simultaneous. this seems absurd and inexplicable, it is noted in buddhist psychology "yet i "know it" september 9th 9.50-10.20 pr n y ma. ten minutes 5. 10. 20; 4 minutes 10. 25. 30; a.m. a.m. 6 minutes 10. 25. 30. looking at the light at the top of my head. it was of a misty blue colour, its

ALEISTER CROWLEY EQUINOX EQ I 6 2

"venus in libra, the house of saturn's exaltation" brother aquarius "the house of saturn; in chesed, because pisces is water "hope" brother capricornus "in thethrone of capricornus, the house of saturn; in geburah, because mars is exalted therein. he is mars in capricornus" brother capricornus emissarius. the leader of the chorus, or choragoge. scene "in the east is a veiled shrine, containing an altar. to its chokmah, binah, chesed, and geburah are m. t, m. c, bro. a, and bro. c. respectively. bro c. e. is disguised as an ordinary member of the garrison" 3 the rite of saturn part i brother capricornus "enters and turns off blue light. red lamps are brought in by" brother capricornus "and the" leader of the chorus "first the temple is lighted by two red lamps" probationers "chant the capri

spects doors, etc] master, every man is vigilant at his post. there is no alarm. magister templi. 1. brother aquarius, i scent danger. aquarius. 1. master, there is a traitor within the gates["to" capricornus] inspect the garrison! capricornus. brethren, purify your hearts["he rises and looks into every eye. when he comes to" bro. capricornus emissarius "he hales him forth by the hair, before the altar, and plunges his spear into him. he completes inspection. returns and bows to" magister templi] master, justice has been executed upon the traitor. only the faithful remain. magister templi. so perish all traitors [capricornus "extinguishes light["a pause" 11 part iii "darkness" aquarius["comes forward and kneels to" magister templi] master, we beseech thee to permit the ceremony to proceed

li "plays accordingly<mother of heaven, let us work together! mater coeli. behold thine handmaiden [magister templi "and" mater coeli "go together hand in hand, within the veil" capricornus "turns light up [mater coeli "plays a paean of despair<veil, appears standing on altar" o melancholy brothers, dark, dark, dark! o battling in black floods without an ark! o spectral wanderers of unholy night! my soul hath bled for you these sunless years, with bitter blood-drops running down like tears: oh, dark, dark, dark, withdrawn from joy and light! my heart is sick with anguish for your bale! your woe hath been my anguish; yea, i quail and perish in your perishing unble

n we not bear these years of labouring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death["blow out red lights [bro. capricornus emissarius "runs out with tom-tom and dances wildly. at the conclusion" aquarius "and" capricornus "run up, tearing the veil asunder" bro. capricornus emissarius "flings himself at foot of altar" choragoge "lights salt again, or other glare" magister templi "is discovered lying dead, his head supported by" mater coeli "weeping [capricornus "extinguishes the light [aquarius "draws the veil [mater coeli "plays the final hopeless dirge<aquarius. brother capricornus, what is the hour? capricornus. noon. aquarius. let us depart; it is accomplished["full

s with drawn sword before the veil; the others escort the people out] 18 the rite of jupiter officers centrum in centri trigono "black robe, swastika" sphinx "green robe, violin and sword" hermanubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at the feet of c.i.c.t. to the west of the wheel is the veil" 21 the rite of jupiter part i c.i.c.t. 1-333. sphinx. 22-22. hebe. pisces section from 963 [see equinox, no. iii, special supplement] sphinx. brother hermanubis, summon the guests to the banquet of the father of th

ALEISTER CROWLEY EQUINOX EQ I 6

he sunset and the dawn. 12. come with me, and i will give you all that is desirable upon the earth. 13. because i give you that of which earth and its joys are but as shadows. 14. they flee away, but my joy abideth even unto the end. 15. i have hidden myself beneath a mask: i am a black and terrible god. 16. with courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. 17. but the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. 18. only those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer stand upright; them will i despise. 19. but you who have defied the law; you who have conquered by subtlety or force; you

r lips; and all my darkness and terror shall turn to light and joy. 18. only those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer stand upright; them will i despise. 19. but you who have defied the law; you who have conquered by subtlety or force; you will i take unto me, even i will take you unto me. 20. i ask you to sacrifice nothing at mine altar; i am the god who giveth all. 21. light, life, love; force, fantasy, fire; these do i bring you: mine hands are full of these. 22. there is joy in the setting-out; there is joy in the journey; there is joy in the goal. 23. only if ye are sorrowful, or weary, or angry, or discomforted; then ye may know that ye have lost the golden thread, the thread wherewith i guide you to the heart of the g

ct. but in the end it may be that god shall send him the other half of that token 108 of paradise. then, if he have kept the holy fire alight, perhaps with much false fuel, that fire shall instant blaze and fill the temple of his soul. by its insistent energy it shall destroy even the memory of all those marsh-lights that came to greet it; and the priest shall bow down in the glory, and grasp the altar with his hands, and strike it with his forehead seven times. now this altar is the earthen altar of demeter. then understanding all things by the light of that love, he shall know that this is love, that this is the soul of the earth, that this is fertility and understanding, the secret of demeter. nay (even) the oracle may speak in his heart and foretell or foreshadow the greater mysteries

ALEX SANDERS THE KING OF THE WITCHES

not been known as the popular editor of a pharmaceutical newspaper and an authority on all matters connecting with pharmacy "the chronicles" would have proved an excellent monument to his memory; unfortunately mr wootton died before his book left the publisher's hands. e. whineray, m.p.s. isalex sanders with his crystal maxine blesses her athame tarot cards the witches' circle. maxine beside the altar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacl

him at length about sex, self-control and the ways witches have of harnessing impulses so that the sex force can be used positively towards creating power 'implosion' was the term she used, the antithesis of asturbation. on the night of the initiation ceremony she laid out a new robe she had made for alex. they both bathed themselves before entering the circle. by the light of two candles on the altar-a draught-board table on which the regaliawas arranged -she lay down on the floor and drew the boy to her until their bare bodies touched. then they were united. there were no gestures of affection or passion; it was strictly a rit al an? alex did not feel the slightest .repugnance at losing his virginity to a woman of seventy-four. afterwards she pe ed a bottle of wine and, in his new robes

i'll enjoy the present and to hell with the future-i'll make damned sure of the present first' all the while he was talking he was walking about the room collecting incense burners, swords, a white-hilted knife to match his athame, and a dish of water which he placed on the black antique dresser that his grandmother had left him. it had served her and her grandmother before her as a witches' high altar and now it served alex. by the light of candles he described a magic circle with his 34 sword, excludingjoan. when she made as if to speak he told her to keep quiet or get out. the air became heavy with incense as he worked the spells and recited the words that would lead him from white witchcraft to black 'by all the powers i command the demons to bring me wealth, riches, power' joan sobbed

ir eyes. by now the down-andouts were usually sobering up and beginning to realize how they had been used. they seldom protested, however, aware, perhapsfor the firsttime, oftheir owndegradation. silentlythey would dress and make their escape as fast as possible. to revive flagging spirits, alex would then call his friends back to the ballroom where, with the lights now dimmed, he would set up an altar to worship the devil. letting the others suggest the eremony, he would drape a tapestry over the long table on which the food had been laid, and set it with bowls of flowers. then the devil dance would start, increasing in aband n until a girl climbed on the altar and lay down to be worshipped by the others. invariably her partner would join her and, urged on by the erotic gathering, they wo

ed into two furnished rooms and set about preparing for the elaborate purification rites. for the next eleven months he was to spend all his available time and money acquiring the accoutrements demanded by the abra-melin instructions. 55 he who commenceth this operation in solitude can elect a place according to his pleasure where there is a small wood in the midst of which you shall make a small altar and you shall cover the same with a hu t or shelter of fine branches so that the rain may not fall thereon and extin guish the lamp and the censer. around the altar at a distance of seven paces you shall prepare a hedge of flowers, plants and green shrubs so that it may divide the entrance into two part s, the int erior where the altar and tabernacle shall be placed after the manner of the t

ALEXANDRIAN BOOK OF SHADOWS OCCULT

tolerance notes l these have become common knowledge in neopaganism, at least in ottawa. they don't seem to be part of the gardneroid stream originally, but some gardneroid traditions have adopted them. l traceable sources include sybil leek's the complete art of witchcraft (the only published source known to me) and the wiccan church of canada (or so i have been told) l casting the circle needs: altar, 2 altar candles, water bowl, salt dish, pentacle, censer, athame, bell; presence lamp; 4 quarter candles; sword (optional, candle snuffer (optional) let all be fit to enter into the presence of the gods. start in the dark. ritual leader waits until it feels like time to begin, then rises: lighting of the candle: r: i light this candle (lights presence lamp) in the name of that ancient prese

to begin, then rises: lighting of the candle: r: i light this candle (lights presence lamp) in the name of that ancient presence, which is, was, and ever shall be male, female, all-knowing, all-powerful and present everywhere. and in the names of the four mighty ones, the rulers of the elements, may power and blessing descend in this hour upon this place and those gathered here. r lights the two altar candles, the charcoal, and the four quarter candles from the presence lamp. exorcism of the water: r kneels before the altar and places the water bowl upon the pentacle. r purifies the water by plunging the tip of his/her athame into the water, saying: r: i exorcise thee, o creature of water, that thou cast out from thee all the impurity and uncleanliness of the world of phantasm. in the nam

into the circle with a kiss, and the circle is resealed) consecration of the circle with the four elements: r takes up the consecrated water and asperges the circle with his/her fingertips, from north deosil unto north; and then touches each person within with the water, being touched in turn by his/her working partner (or another of the opposite sex to r, if available. water bowl is returned to altar. r then takes up the censer, and likewise censes the circle from north unto north. lastly r takes around the presence lamp (or a candle lit from the presence lamp and returned to it. calling the mighty ones: all stand and salute the east. r stands in front of group facing east. maiden stands at back of group with the bell. m rings bell. with athame, r draws three deosil circles and then an i

ds of the watchtowers of the east, ye lords of air, we thank you for attending our rites; and ere ye depart to your beauteous realms, we bid thee hail and farewell. all: hail and farewell (r extinguishes quarter candle) repeat for the remaining quarters, addressing each with the titles by which it was invoked. r thanks and says goodbye to the god and goddess (words to be decided) and extinguishes altar candles. r then thanks and dismisses any spirits who have gathered. r: the circle is open but unbroken. merry meet, merry part and merry meet again. r extinguishes the presence lamp, saying: r: this rite is ended! all: so mote it be! notes l lots of published versions l this version comes from quicksilver consecrating a sword or athame lay sword (or athame) on pentacle, preferably by, and to

middle of a 9 foot red cord, knotted in front at throat with ends hanging down front as cable-tow. a short white cord is fastened to the right ankle with ends tucked in so as not to trip c up, saying: feet neither bound nor free hps casts circle. opening ritual is followed to the end of the drawing down of the moon, but the charge is not yet declaimed. summoner fetches sword (or athame) from the altar, and opens a gate in ne. s, h, and p face c and s issues the challenge: s: o thou who standest on the threshold between the pleasant world of men and the dread domains of the lords of the outer spaces, hast thou the courage to make the assay? placing point of blade against c's heart, s continues: s: for i say verily, it were better to rush on my blade and perish, than make the attempt with f

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

sixth. his buddhic vehicle can function on the two lower sub-planes of the buddhic plane. the life of the man who takes the fourth initiation, or the crucifixion, is usually one of great sacrifice and suffering. it is the life of the man who makes the great renunciation, and even exoterically it is seen to be strenuous, hard, and painful. he has laid all, even his perfected personality, upon the altar of sacrifice, and stands bereft of all. all is renounced, friends, money, reputation, character, standing in the world, family, and even life itself. the final initiations. after the fourth initiation not much remains to be done. the domination of the sixth sub-plane goes forward with rapidity, and the matter of the higher sub-planes of the buddhic is co-ordinated. the initiate is admitted i

he worker for humanity, who unfailingly brings results which succeeding generations will recognise. he is one who, in spite of all this great achievement, is seldom understood by his own generation. he is frequently the butt of men's tongues, and frequently all that he does is misinterpreted; he lays his all time, money, influence, reputation, and all that the world considers worth while upon the altar of altruistic service, and frequently offers his life as a final gift, only to find that those whom he has served throw his gift back to him, scorn his renunciation, and label him with unsavory names. but the initiate cares not, for his is the- 60- initiation, human and solar copyright 1998 lucis trust privilege to see somewhat into the future, and therefore he realises that the force he has

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

are still greater- 57- a treatise on cosmic fire copyright 1998 lucis trust the aim for this greater cycle is the blending, as we know, of the two fires of matter, latent and active, and their merging with the fires of mind and spirit till they are lost from sight in the general flame; the fires of mind and spirit burn up matter and thereby bring about liberation from the confining vehicles. the altar of earth is the birthplace of spirit, its liberator from the mother (matter, and its entrance into higher realms. hence, when the pranic vehicle is working perfectly in all three groups, human, planetary and solar, the union with latent fire will be accomplished. here lies the reason for the emphasis laid on the necessity for building pure, refined physical vehicles. the more refined and rar

ught about through physical plane experience. 2. the petal of love for the physical plane. unfolds through physical relationships, and the gradual growth of love from love of self to love of others. 3. the petal of sacrifice for the physical plane. this unfoldment is brought about through the driving force of circumstances, and not of free will. it is the offering up of the physical body upon the altar of desire low desire to begin with, but aspiration towards the end, though still desire. as man in the early stages of his evolution is polarised on the physical, much of this is undergone unconsciously and without any realisation of what is being consummated, but the result in the causal body is seen in a twofold increase of heat or of activity: the physical permanent atom becomes radioacti

fire "the fire burned low. a dull red glow slumbered within the heart of mother. its warmth was scarcely felt. the first and second of the inner lines throbbed with the burning, but the rest were cold. the sons of god looked down from the innermost centre. they looked, then turned away their gaze and thoughts to other spheres. their hour had not yet come. the elemental fires had not prepared the altar for the lords. the sacrificial fire waited in its high place and the steady glow beneath increased. the fire burned clearer, and the first and second slowly lighted up. their glow became a line of brilliant fire yet the five remained untouched. the sons of god again looked down. for one brief second they thought upon the mother, and as they thought the third caught fire. swiftly they looked

r hour approaching. they meditate anew, and for a minute gaze upon the myriad threefold fires until the fourth responds. the sixty seconds passed in dynamic concentration produce forms of triple kind, three sets of forms, and myriads in the three. the heart of mother contracts, and expands with these sixty fiery breaths. the lines become allied, and cubes are formed, shielding the inner fire. the altar is prepared, and four square stands. the altar glows, red at the centre and warm without. the altar flames. its heat mounts up, yet it burns not, nor is consumed. its heat, which has no flame, reaches a higher sphere; the sons of god for a brief period warm themselves, yet approach not nearer to it until the passing of another cycle. they await the hour, the hour of sacrifice. the solar lord

s. its heat mounts up, yet it burns not, nor is consumed. its heat, which has no flame, reaches a higher sphere; the sons of god for a brief period warm themselves, yet approach not nearer to it until the passing of another cycle. they await the hour, the hour of sacrifice. the solar lords, taking the word as sounded by the sons of god, arise in the fierceness of their solar life and approach the altar. the four lines glow and burn. the sun applies a ray; the solar lords pass it through their substance and again approach the altar. the fifth line awakens and becomes a glowing point, and then a dull red line, measuring the distance 'twixt the altar and the one who watches. the fivefold fire dynamic begins to flicker and to burn. it lights not yet without; it simply glows. the aeons pass awa

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

too fiercely, it forms a current which counteracts the higher downflow, and forces the lower fire back into seclusion. only when the three fires meet, through the regulation of the middle fire of mind, can a full light be achieved, and the whole body be full of light, the fire from above the triadal light the fire of the lower self, kundalini and the fire of mind, cosmic manas must meet upon the altar. in their union comes the burning away of all that hinders and the completed emancipation. c. by discrimination a faculty of the concrete mental body the lower bodies are trained in the art of distinguishing illusion from the centre of reality, the real from the unreal, the self from the not-self. then ensues, consequently, a period that must be surmounted wherein the attention of the ego is

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

duty have imposed upon him. i mean a renewal of the effort to bring about the purification of all the bodies so that the entire lower man may be a pure channel and instrument through which spiritual force may flow unimpeded. i mean the attaining of an attitudewherein the aspirant desires nothing for the separated self, and in which he regards all that he has as something which he can lay upon the altar of sacrifice for the aiding of his brethren. could all who read this book see the results of such a united effort, there would emerge a group activity, intelligently undertaken, which would achieve great things. so many people run hither and thither after this individual or that, or this piece of work or that, and, working with lack of intelligent co-ordination, achieve nothing and no group

nge of judaism. the rays are sometimes considered as divided into three classes; the first ray by itself, the second ray by itself, and the other five in a group. when regarded in this way, they are spoken of as the three rays, and typify the various trinities. another suggestive fragment of symbology describes the three rays as using respectively three kinds of fire to light the sacrifice of the altar, the electric, the solar, and the artificial, or fire by friction. before proceeding to consider the virtues, the vices and the special human characteristics which differentiate the individual belonging to one ray from the individual on another ray, it will be well to refer to the origin of the two ray influences which constitute the dominant and the modifying factors in the character of eve

f the manifestation of souls in form supersede the present wrong grouping of ideas. the disciple and aspirant upon the path, and the initiate upon his "lighted way" have no better training ground therefore than the marriage relation, rightly used and rightly understood. the bringing of the animal nature under rhythmic discipline, the elevation of the emotional and the instinctual natures upon the altar of sacrifice, and the self-abnegation required in the life of the family are tremendous purificatory and developing potencies. the celibacy required is that of the higher nature to the demands of the lower, and the refusal of the spiritual man to be dominated by the personality and the demands of the flesh. the attitude of an imposed celibacy upon the equipment of many a disciple has led to

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

er principle, indicated by the presence of the parents."61 and again "this number (of the twelve disciples) is typified by many things in the old testament; by the 12 sons of jacob, by the 12 princes of the children of israel; by the 12 running springs in helim; by the 12 stones in aaron's breastplate; by the 12 loaves of the shew-bred; by the 12 spies sent by moses; by the 12 stones of which the altar was made; by the 12 stones taken out of jordan; by the 12 oxen which bare the brazen sea. also in the new testament, by the 12 stars in the bride's- 49- from bethlehem to calvary copyright 1998 lucis trust crown, by the 12 foundations of jerusalem which john saw, and her 12 gates."62 all these recurrences of twelve probably have their origin in the twelve signs of the zodiac, that imaginary

n to drop away, leaving only the picture of the living heavenly man, with his arms outspread- 112- from bethlehem to calvary copyright 1998 lucis trust in space. north, south, east and west stands the cosmic christ upon what is called "the fixed cross of the heavens" upon this cross god is eternally crucified "the sky is mystically spoken of as the temple and the eternal consciousness of god. its altar is the sun, whose four arms or rays typify the four corners or the cardinal cross of the universe, which have become the four fixed signs of the zodiac, and as the four powerful sacred animal signs, are both cosmical and spiritual. these four are known as the consecrated animals of the zodiac, while the signs themselves represent the basic fundamental elements of life, fire, earth, air and w

a business group, or just the group of human beings with whom our general destiny casts us. this brings us to the realisation that, in the last analysis, sin signifies wrong relation to other- 127- from bethlehem to calvary copyright 1998 lucis trust human beings. it was the sense of this wrong relation which in the early days of man's history gave rise to the sacrifice of worldly goods upon the altar, for primitive man seemed to feel that by making an offering to god he succeeded in making redemption of his character possible with his fellowmen. it is beginning to dawn upon the race today that the only real sin is to hurt another human being. sin is the misuse of our relationships with each other, and there is no evading these relationships. they exist. we live in a world of men, and our

ves. the sacrifice of the entire lower nature had been completed, and there was silence and darkness for three hours. then was uttered that stupendous word which indicated that christ had reached the stage of the final sacrifice, and that even the consciousness of divinity, the consciousness of the soul itself, with its strength and power, its light and understanding, had also to be laid upon the altar. he had to undergo the experience of an utter renunciation of all that had constituted his very being. this brought the cry of protest and of questioning "my god, my god! why hast thou forsaken me" then followed three words of a different quality altogether. in the words "i thirst" he expressed the motivating power of every saviour. this was misinterpreted by the onlookers, who have given it

y and significance, and must therefore make its appearance; he can pass through the waters of purification, and attain the mountain-top of transfiguration where that which is of worth shines forth in all its glory. having achieved that moment of heightened experience, and that which he has of value being recognised by god as worth while, he is then, and then only, ready to offer his life upon the altar of sacrifice and of service, and can set his face to go up to jerusalem, there to be crucified. it is the inevitable end to that which is of worth. it is the underlying purpose of the whole process of perfecting, as there is now something worthy to be offered. but though this may be the end of the physical expression of worth, it is essentially the moment of the triumph of value, and the dem

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

t of the soul for the working out of the plans of god. these plans are at-one with the intention of the hierarchy. we now have five words for disciples upon the five rays to study: ray one..inclusion. ray two..centralisation. ray three..stillness. ray four..steadfastness. ray five..detachment. ray six"'i see a vision. it satisfies desire; it feeds and stimulates its growth. i lay my life upon the altar of desire the seen, the sensed, that which appeals to me, the satisfaction of my need a need for that which is material, for that which feeds emotion, that satisfies the mind, that answers my demand for truth, for service, and my vision of the goal. it is the vision which i see, the dream i dream, the truth i hold, the active form which meets my need, that which i grasp and understand. my tr

ass into the hands of those who have a definitely spiritual objective if they are quarreling over place, position, and precedence? personalities do not count and only souls have power. let all of us, therefore, who belong to the new group of world servers or who respond to their message of good will, sacrifice our personal differences, our petty interpretations, and our selfish ambitions upon the altar of world service and friendships. thus we can offer to the custodians of the plan an instrument which they can freely use. another danger may arise if undue emphasis is laid upon the organisation aspect of the new group of world servers. it must never be forgotten that there is here no ordinary organisation, such as is usually found in the world. the group is an organism, not an organisation

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

r subjective man comes into outer manifested expression and- 65- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the personality recedes into the background. finally, there come twelve lives wherein the final stage of 4. renunciation is experienced and the disciple or initiate renounces all for the love of humanity and its service, and lays himself upon the altar of sacrifice. he achieves, as a result, the final liberation. this liberation is, in reality, twelve-fold in nature, for liberation, victory and triumph have to be experienced in every sign, just as captivity, defeat and failure have been experienced in all the signs of the zodiac, whilst the man is functioning as a personality. it is these four words and their significance which will underl

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

m the chalice blue shines and glows the inner light divine till all the forms are burnt and gone, and naught is left save one divine abstraction. naught but the shells remain below, naught but the forms for use, and at the culmination what strange event is seen? tarry, o pilgrim, at the strange appearance, with bowed head watch the progress of the fire. slowly the chalice threefold merges into an altar, and from that triple altar mounts the fire unto its source. as mounts and spreads the inner flame, the beauty of the central sphere, lit with a radiance white, causes the worlds to stand and cry "behold, a god is here" ever the flames mount higher, ever the warmth streams forth, till in the moment of the hour- 503- a treatise on the seven rays- volume v: the rays and the initiations copyrig

causes the worlds to stand and cry "behold, a god is here" ever the flames mount higher, ever the warmth streams forth, till in the moment of the hour- 503- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust set the flame destroys all, and all is gone, the work of ages passes, in a moment, into nothingness. but forth from the fourfold fire, up from the altar of the ages, springs the liberated one, the flame. back to the fire of cosmos springs the dual flame. into the three is absorbed the essence, and becomes one with its source. the spark becomes the flame, the flame becomes the fire, and forms part of the great cosmic blaze that holds the secret of the five hidden within the heart. a fire mantram the point of light within the glowing arc, o pi

night but drearness is not felt when within the gloomy portal is seen the bright illusive light, the light that flickers ever on ahead, enticing with its gleam the pilgrim ever onward. six times the light may wax and wane, six times the glow is felt, but at the seventh glowing hour the flame bursts forth. six times the flame bursts forth, six times the burning starts, but at the seventh hour the altar is lost sight of and only flame is seen. six times the circle of the burning fire, six times the roaring furnace burns and separates, but at the seventh naught is left save the ascending flame, that mounts to the triadal spirit. six times the flame mounts up, six times the cloud recedes, but at the seventh naught is seen save everlasting fire. six times the flames absorbs the water, six time

ALICE BAILEY THE LABOURS OF HERCULES

him and took charge of it. and thus ended the second labor. the theme of illumination taurus is one of be most interesting of the zodiacal constellations, especially at this time. it is the fixed cross in the heavens [44] the cross of the disciple, and the following extract is of interest in this connection "the sky is mystically spoken of as the temple, and the eternal consciousness of god. its altar is the sun, whose four arms or rays typify the four corners of the cardinal cross of the universe, which have become the four fixed signs of the zodiac, and as the four powerful sacred animal signs are both cosmical and spiritual, they represent the basic elements resembling our human principles. the sign leo represents fire or spirit; taurus, earth or body; aquarius, air or mind; and scorpi

no-one else. my truth is right. all other truth is wrong and false. hark to my words; stay with me and be saved" and hercules obeyed, and daily weakened on [57] the early way (third test) seeking no further for the sacred tree. his strength was sapped. he loved, adored busiris, and accepted all he said. weaker from day to day he grew, until there came a day when his loved teacher bound him to an altar and kept him bound throughout a year. suddenly one day, when struggling to be free, and slowly seeing busiris for what he was, words spoken long ago by nereus came to his mind "truth lies within yourself. there is a higher power and strength and wisdom in yourself. turn inwards and there evoke the strength which is, the power which is the heritage of all the sons of men who are the sons of g

year. suddenly one day, when struggling to be free, and slowly seeing busiris for what he was, words spoken long ago by nereus came to his mind "truth lies within yourself. there is a higher power and strength and wisdom in yourself. turn inwards and there evoke the strength which is, the power which is the heritage of all the sons of men who are the sons of god" silent lie lay a prisoner on the altar, bound to its corners four for one whole year. then, with the strength which is the strength of all the sons of god, he broke his bonds, seized the false teacher (who had seemed so wise) and bound him to the altar in his place. he spoke no word, but left him there to learn. the watching teacher, from afar, noted the moment of release, and turning to nereus said "the third great test is passe

but left him there to learn. the watching teacher, from afar, noted the moment of release, and turning to nereus said "the third great test is passed. you taught him how to meet it and in due time he profited. let him go forward on the way and learn the secret of success. chastened, yet full of questioning relief, hercules continued with his search and wandered far. the year, spent prone upon the altar, had taught him much. he went with greater wisdom on his way. suddenly, he halted in his steps. a cry of deep distress smote on his ear. some vultures circling o'er a distant rock caught his attention; then again the cry broke forth. should he proceed upon his way, or should he seek the one who seemed in- 36- the labours of hercules need and thus retard his steps? he pondered on the problem

eve that he could show him the way, that he could lead him out into the light, and that he was the custodian of truth. hercules was completely deceived. little by little he fell under the power and spell of busiris; little by [63] little he yielded up his will and his mind and accepted him as his teacher and guide. finally, when busiris had hercules entirely under his control, he bound him to the altar of sacrifice and forced him to forget nereus. the myth tells that hercules eventually freed himself and resumed his search, binding busiris to the altar whereon he himself had lain. again we find discouragement, delay, failure and deceit characterizing this part of the test. still searching up and down, he found prometheus bound to a rock with the vultures tearing at his liver. the sight of

ANALYSIS OF THE 5 6 INITIATION

280 equals wpldns. recall that in 1=10 wpldns created a path for the aspirant. in addition, 280=2+8=10, the number of sephiroth through which all the forces of the vault do manifest. ten is one from which all the forces of the universe begin. the attention of the aspirant is directed toward the ceiling of the vault. now, for the first time, his lower will sees at last the irresistible light. the altar is a potent glyph of the" great work" it is a compendium of achad. the center c helps to compose the name hcwhy. this fire of life expands outward within the four elemental circles. in this, it is an example of the five principles of man that must be united into perfection and for this the adept does work continuously. the lion and red rose are a symbol of first cause, the beginning, the daw

the adept/hierophant must cut through the restriction of the true will. 8 dei inacta gloria, the "unsullied glory of god" is the end of all things. the bull and chains are life, work, labor, burial, and earth. legis jugum, the "yoke of the law" is the balance between destiny and free will "it is appointed once for a man to be born and once for a man to die" c and incense are in the middle of the altar. this is the glory of arik anpin. the altar is a symbol of flashing and brilliance. it is equilibrated in itself and therefore a fitting recipient of the flashing light, glowing brilliance, purity and balanced power. all kneel. the higher is invoked again. the aspirant is now fixed in trapt and looking upward to rtk. at this moment, the aspirant is no longer dead. he has re-entered the earth

e has re-entered the earth life. he is likened to a child with full potential of an adult. he is a person with the unconscious potential of an adept. it may be years before his/her adeptship is truly realized. themis (third adept) takes the cup and dagger, and the marks of lvx are imprinted on the aspirant. this is a stigmata on the soul. now the aspirant may demand the opening of the pastos. the altar is moved, the lid is removed, and within the pastos is osiris undivided. osiris is central and perfect. the chief adept (osiris, not yet glorified but both dead and alive evermore, addresses the candidate. here, the aspirant may come to understand for the first time that he/she is the body lying in the pastos. the new adept is connected to all those martyrs who have suffered and perfected th

now, the chief adept is osiris glorified. the chief stands as the new adept who has risen. the higher genius 9 has descended into rtk and is now available to the new adept. the great work must still be accomplished, but now it is possible. the pastos is empty for it will never be wanted again. in the southeast and the northeast are the minutum mundum; the serpent and the flaming sword are on the altar and the beautiful mountain of sacred initiation, abiegnus. the risen osiris sees the empty pastos and is shown its occult symbology. the new adept is called to glory by the chief adept, who the aspirant has often seen as just a person, but now sees him as the divine link with the third order and a representative of his higher genius. the chief adept beckons the risen osiris from y in twlyxa

ANTINOMIANISM

nd aspects of the ancient egyptian philosophical and religious cults. particularly we see this in the reflections of the ancient setian priesthoods of egypt which have been integrated into other lines of philosophical thought. as previously stated, the differentiation between the lhp and the rhp is one of intent. for instance, in the church of rome (catholic) ritual is utilized. all the elements- altar, bell, candles, incense etc, form the components of ritual. however, if you were to read howard stanton levee's (a.k.a. anton szandor lavey "satanic bible" ritual is also utilized using those same elements. the difference lies within the intention of the participants. therefore, the technology itself does not distinguish one methodology from the other, rather the perceptions and cognitive st

ARADIA GOSPEL OF THE WITCHES

hough in the great dizionario storico mitologico, bypozzoli and others, it is expressly asserted that in greece her worship was associated with that ofbacchus, esculapius, and apollo. the connecting link is the horn. in a medal of alexander severus,diana of ephesus bears the horn of plenty. this is the horn or horn of the new moon, sacred todiana. according to callimachus, apollo himself built an altar consisting entirely of horns to diana.the connection of the horn with wine is obvious. it was usual among the old slavonians for thepriest of svantevit, the sun-god, to see if the horn which the idol held in his hand was full of wine, inorder to prophesy a good harvest for the coming year. if it was filled, all was right; if not, he filled thehorn, drank from it, and replaced the horn in the

BAPHOMANTIS LUCIFERIAN SATANIC MASS

se objective is to enslave you to their particular borg god. love is the law, love under will. in illuminated iconoclasm, panoptebaphomantis luciferian\satanic mass (for 1-2 practitioners) if indoors, preperation of the temple: incense to be burnt (peferably hazel, chalice of strong wine, black candles (if using circle candles may be color coded represenitive of the 4 elements, wafer\bread on the altar two candles, one on the left (black, one on right (white. the paten/with host on it(host can be made of bread or flour, or cracker. to the left place the chailice full of wine(or other spirit, to the right place the daggar (knife,sword (pitcher of water, bowl and aspergian optional) hold mass on the night of perferably a new moon (or on any satanic holiday. dress all in black, or black robe

e on right (white. the paten/with host on it(host can be made of bread or flour, or cracker. to the left place the chailice full of wine(or other spirit, to the right place the daggar (knife,sword (pitcher of water, bowl and aspergian optional) hold mass on the night of perferably a new moon (or on any satanic holiday. dress all in black, or black robe and be barefoot. begin by walking around the altar (3x's perfered, while chanting the sanctus satanas chant "sanctus satanas sanctus, dominus diabolus saboath, satanas-venire!,satanas-venire, ave satanas,ave satanas, tui sunt caeli,tua est terra,ave satanas! after which repeat the following three times in each direction, starting in the north and ending in the west. lucifer, ouyar, chameron, aliseon, mandousin, premy, oriet, naydru, esmay, e

the proud for they shall breed gods! let the humble and meek die in there misery! hail our father and lord of the earth! pick up the paten with host on it, hold it in front of you. and say: sancttissimi corporsis satanas, recieve this host lord lucifer which i, thy worthy servant offer to thee. may i gain strength through you and knowledge to serve you better! so be it! place paten(host) back on altar. pick up chalice raise it up towards the inverted pentagram and say: i offer the chalice of desire that it may arise in thy sight of thy majesty for my use and gratification and be pleasing unto thee. to satan, giver of youth and happiness! place chalice back on alter and spinkle incense onto the burning coals of incent burner while saying: may this incense rise before thee, infernal lord an

omnipotens aeternae diabolus, hail lucifer! male: do the same but say: i through you have gained knowledge and strength. accept me lucifer, as your son, as your own. as i give to you my body, and my undying love. accept me now and forever, as your own, blood of your own blood, flesh of your own flesh, eternally as your own son. veni, omnipotens aeternae diabolus, hail lucifer! after return to the altar, pick up the host hold it up and say: behold the body of yeshua the deciever. i invoke thee into this wafer. you who come to enslave the race of man. you were sent by he who calls himself god, to strengthen the chains of bondage. i invoke you in order to brake the chains of bondage and kindle the fires of freedom. yes, you have gained many followers and sheep of your fold but now the tide is

BLACK SERPENT1

itioners. with that i give you our first issue! may lucifer light your way. adrianna, the editor http//www.ofs-demonolatry.org this symbol 2000-2006 c. ortiz 4 rite to lucifer basic rite to lucifer this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't

fer for last. an incense of sorcery invokes atmosphere. light the candles from flereous to lucifer. then- carrying an incense wand or burner in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for lucifer and wave the dagger through the smoke. finally, invite the fifth element (satan, spirit) from the center of the ritual space. kneel at the altar in prayer "we pray thee lucifer, bestow upon us the strength of your design. let the eagle bring us a new understanding. your light shall be our protection and guide us through this life to enlightenment. we are as the wind. we humbly pay homage to thee in our offer of incense that you may know our respect for your vast strength. we offer requests of knowledge and reflection that we may empl

enment. we are as the wind. we humbly pay homage to thee in our offer of incense that you may know our respect for your vast strength. we offer requests of knowledge and reflection that we may employ your creation to do so. hail lucifer. lord and master of enlightenment" then comes the typical ritual body in which requests of concentration, knowledge, intellect, and purification are burned at the altar (i.e. a bowl, incense burner, or bonfire) the ashes must be crushed to a fine powder and later dispersed in the wind. some sects choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail lucifer. lord and master of air. we thank thee for being present at our ritual. we bid you, go in peace" oleum and incense of the quarter: luci

ankincense invokes atmosphere. light the candles from belial to leviathan. then- carrying a chalice of water (with sea salt) in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for leviathan and dip the dagger into the water and sprinkle it above each candle. finally, invite the fifth element from the center of the ritual space. kneel at the altar in prayer "we pray thee leviathn, bestow upon us the strength of your design. let the serpent wise deal death to the lies of our enemies. allow our empathy to be our protection. allow our anger to be swift with justice. be present that our enemies will not conquer us. we are as the swift flowing tide ebbing to and fro. we humbly pay homage to thee in our offer of sea salt and water that you

BLAVATSKY H P ANTHROPOGENESIS

earth spirit" to the sun as given in the text* the sun however, refuses to people the globe, as it is not ready to receive life as yet. mercury is, as an astrological planet, still more occult and mysterious than venus. it is identical with the mazdean mithra, the genius, or god "established between the sun and the moon, the perpetual companion of 'sun' of wisdom" pausanias shows him as having an altar in common with jupiter (book v. he had wings to express his attendance upon the sun in its course; and he was called the nuntis, or sun-wolf "solaris luminis particeps" he was the leader of and the evocator of souls, the "great magician" and the hierophant. virgil depicts him as taking "his wand to evoke from orcus the souls plunged therein- tum virgam capit, hac animas ille evocat orco (see

is far later on that the moon became a male god; with the hindus it was soma, with the chaldeans nannak or nannar, and sin, the son of mulil, the older bel. the "akkadians" called him the "lord of ghosts; and he was the god of nipoor (niffer) in northern babylonia. it is mulil who caused the waters of the flood to fall from heaven on earth, for which xisuthrus would not allow him to approach his altar. as the modern assyriologists have now ascertained, it is the northern nipoor which is the centre whence chaldean (black) magic spread; and eridu (the southern) which was the primitive seat of the worship of the culture god, the god of divine wisdom- the sun-god being the supreme deity everywhere. with the jews, the moon is connected with israel's jehovah and his seed, because ur was the chi

the phenomenon of an intelligent nature and a vital force independent of form and matter, and to find it more scientific to teach the miraculous performance of "natural forces working blindly without aim or design" if so, then we are led to think that the physico-mechanical forces of the brains of certain eminent scientists are leading them on as blindly to sacrifice logic and common sense on the altar of mutual admiration. why should the protoplasmic moneron producing the first living creature through self-division be held as a very scientific hypothesis, and an ethereal pre-human race generating the primeval men in the same fashion be tabooed as unscientific superstition? or has materialism obtained a sole monopoly in science* the rakshasas, regarded in indian popular theology as demons

he deity called[[eichton (or the fire of the celestial gods- the great* thot[[footnote(s* this is about as just as though- a few millenniums hence- a fanatic of some future new creed, who was bent on glorifying his religion at the expense of ancient christianity, were to say "everywhere the quadruped lamb was adored. the nun placed it, calling it the agnus, on her bosom; the priest laid it on the altar. it figured in every paschal meal, and was glorified loudly in every temple. and yet the christians dreaded it and hated it, for they slew and devoured it" heathens, at any rate, do not eat their sacred symbols. we know of no serpent, or reptile-eaters except in christian civilized countries, where they begin with frogs and eels, and must end with real snakes, as they have begun with lamb an

he logos whose symbol became with the egyptians and the indians- the bull- as testified to by apis and the hindu bulls in the most ancient temples. in esoteric philosophy the cow is the symbol of creative nature, and the bull (her calf) the spirit which vivifies her, or "the holy spirit" as mr. kenealy shows. hence the symbol of the horns. these were sacred also with the jews, who placed near the altar horns of shittim wood, by seizing which a criminal ensured his safety[[vol. 2, page] 419 was aeschylus initiated? but "argos" is arghya varsha, the land of libation of the old hierophants, whence the deliverer of humanity will appear, a name which became ages later that of its neighbour, india- the arya-varta of old. that the subject formed part of the sabasian mysteries is made known by sev

BLAVATSKY H P COSMOGENESIS

individually, are proper subjects for divine honours or worship. all are entitled to the grateful reverence of humanity, however, and man ought to be ever striving to help the divine evolution of ideas, by becoming to the best of his ability a co-worker with nature in the cyclic task. the ever unknowable and incognizable karana alone, the causeless cause of all causes, should have its shrine and altar on the holy and ever untrodden ground of our heart- invisible, intangible, unmentioned, save through "the still small voice" of our spiritual consciousness. those who worship before it, ought to do so in the silence and the sanctified solitude of their souls; making their spirit the sole mediator between them and the universal spirit, their good actions the only priests, and their sinful int

y in terms that demonstrate the lethal influence of materialistic thought, which, like the deadly sirocco, has withered and blighted all current ontological speculation* from the early ages of the fourth race, when spirit alone was worshipped and the mystery was made manifest, down to the last palmy days of grecian art at the dawn of christianity- the hellenes alone had dared to raise publicly an altar to the unknown god. whatever st. paul may have had in his profound mind when declaring to the athenians that this "unknown" ignorantly worshipped by them, was the true god announced by himself- that deity was not "jehovah (see "the holy of holies, nor was he "the maker of the world and all things" for it is not the "god of israel" but the "unknown" of the ancient and modern pantheist that "d

h it can see, smell, or taste. it leaves others to the metaphysicians" we must feel grateful even for so much* writing upon this subject in isis unveiled we said of it that it was "the chaos of the ancients, the zoroastrian sacred fire, or the atash-behram of the parsees; the hermes-fire, the elmes-fire of the ancient germans; the lightning of cybele; the burning torch of apollo; the flame on the altar of pan; the inextinguishable fire in the temple on the acropolis, and in that of vesta; the fire-flame of pluto's helm; the brilliant sparks on the hats of the dioscuri, on the gorgon head, the helm of pallas, and the staff of mercury; the egyptian phtha-ra; the grecian zeus cataibates (the descending) of pausanias; the pentacostal fire-tongues; the burning bush of moses; the pillar of fire

h contained the holy of holies" was a cosmic symbol, sacred, in one of its meanings, to the elements, the four cardinal points, and ether. josephus shows it built in white, the colour of ether. and this explains also why, in the egyptian and the hebrew temples- according to clemens alexandrinus- a gigantic curtain, supported by five pillars, separated the sanctum sanctorum (now represented by the altar in christian churches) wherein the priests alone were permitted to enter, from the part accessible to the profane. by its four colours the curtain symbolized the four principal elements, and signified the knowledge of the divine that the five senses of men can enable man to acquire with the help of the four elements (see stromata i, v. 6. in cory's ancient fragments, one of the "chaldean ora

d with countless phenomenal universes, systems and mirage-like worlds. nevertheless, to the eastern occultist, who is an objective idealist at the bottom, in the real world, which is a unity of forces, there is "a connection of all matter in the plenum" as leibnitz would say. this is symbolized in the pythagorean triangle[[footnote(s[[footnote continued from previous page] the priest there is the altar with its mysterious containments and symbolic meaning, inside of which no one but the consecrated priests ought to enter. in the early days of christianity the marriage ceremony was a mystery and a true symbol. now, however, even the churches have lost the true meaning of this symbolism* see von hartmann's and herbert spencer's works "new aspects of life" by henry pratt, m.d[[vol. 1, page] 6

BLUE EQUINOX

guests. 13. the guests dally upon couches of mother-of-pearl in the garden; the noise of the foolish men is hidden from them. 14. only the inn-keeper feareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v.v.v. unto adonai his god, as they played together in the starlight over against the deep black pool that is in the holy place of the holy house beneath the altar of the holiest one. 16. but adonai laughed, and played more languidly. 17. then the scribe took note, and was glad. but adonai had no fear of the magician and his play. for it was adonai who had taught all his tricks to the magician. 18. and the magister entered into the play of the magician. when the magician laughed he laughed; all as a man should do. 19. and adonai said: thou art enmeshed

back over this retirement, it appears as a .single state of consciousness. not as a number of events. i should really have to read my diary if i wanted to know any details in succession just now. at the end of the 10th day of this section c and the beginning of the 11th day i think the true climax of the operation took place, for he writes: oct. 11, 12:30. so did the day start and i knelt at the altar from 12 midnight until 12:28. during this time did my lord adonai begin to manifest within me, so that my being was wrapped away in bliss ineffable. and my body was filled with rapture of his coming until the cry burst from my lips .my lord and my god. there are no words to describe thee, my beloved, though i yet tremble with the joy of thy presence, yet do i feel that this is but the beginn

that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay down upon the place prepared and waited. and all was very dark and still, with a feeling of absolute calm and control, and i waited. and nothing happened. then something seemed to tell me to get up and to kneel again at the altar, yet i waited, but presently i arose and stood at the altar, and i felt .i am that i am; but there seemed not much joy in the thought, and yet, i knew that i had done all, even the least thing, to the best of mine understanding and ability. and it began to dawn upon me that i had failed, but where and how, i know not. i have been dazzled with no illusionary success, i have overcome the fear

nned and clad in a loincloth. liber clxv 165 landing, i was surrounded with men in an eastern costume, arabs or turks i thought. one old man took me by the hand, i made the sign of the pentagram over him, but he smiled and said .come along, it.s all right. and led me along a street paved with cobbles, the houses of which overhung, till we reached a sort of a mosque. entering this he led me to the altar, which was supported by brackets from the wall, and above which was a beautiful stained window. at the sides were thin columns and sort of boxes, similar to theatre boxes. we knelt at the altar; and he took my hand and said .raise your consciousness. i perceived a star and crescent above me, and a cross dimly formulated in the background. after this, the astral seemed to coincide with the bo

n time or eternity. drawn, drawn, inevitably spanned, tirelessly drawn by some strange hand, drawn inward in some sense unkenned beyond all to an appointed end, no end foreseen or hoped, draw still beyond word or will into itself, drawn subtly, deep through the dreamless deaths whose shadow is sleep, draw, as dawn shows, to the inmost divine, to the temple, the nave, the choir, the shrine, to the altar where in the holy cup the wine of its blood may be offered up. nor is it given to any son of man to hymn that sacrament, the one in seven, where god and priest and worshipper, deacon, asperger, thurifer, chorister, are one as they were one ere time began, are one on earth as they are one in heaven; where the soul is given a new name, confirming with an oath the same, and with celestial wine

BOOK OF ENOCH

ere are the fragrant trees. these sound like cannabis to me. the description at 25.6 of "drawing the fragrance into the bones, is quite an apt description of smoking it. the part where it says, at 25.4 "no one will have authority to touch it, could represent the present prohibition. at 31.1 enoch mentions galbanum, this is one of the ingredients of the incense that was to be burned on the incense altar in the tent of appointment, exodus 30:34. also, at 32.3-6, the tree of wisdom also sounds like cannabis. here we get a new insight into the adam and eve story. at 33.3-4, enoch mentions how uriel gave him notes on astronomy. these notes are in this book as sections 13, 14, and 16. the angel zotiel is mentioned at 32.2, east of the red sea, there are suggestions based on weathering data that

BOOK T

road belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger's head in front. she wears a corinthian-shaped helmet and crown with a long plume. it also is surmounted by a tiger's head, and the same symbol forms the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right hand rests on a small golden or brazen altar ornamented with ram's heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leaping flames of fire

ter than the rose of the palace of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles the aegis of minerva. she wears as a crest the head of the medusa with serpent hair. she holds a sword in one hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white clouds. wisdom, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. earth of air princess and empress of the sylphs and sylphides. throne of the ace of wands. xvii. the lord of the wide and fertile land;

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

own princess swan dolphin lotus, sea with spray, turtle from cup brown blue or brown swords king winged hexagram winged brown horse, driving clouds, drawn sword darkbrown dark queen winged child's head head of man severed, cumulus clouds, drawn sword lightbrown grey prince winged angel's head arch fairies winged, whirling hair, nimbi, drawn sword and sickle dark dark princess medusa's head silver altar, smoke, clouds, drawn sword lightbrown blue pentacles king winged stag's head light-brown horse, ripe cornland, sceptre with hexagram, pentacle as zelator adept dark dark queen winged goat's head barren land, fan, light one side only, sceptre with cube, orb of gold dark dark prince winged bull's flowery land, bull, sceptre with orb and dark- dark book t page 10 of 26 http//www.private.org.il

BOOK OF BLACK SERPENT

l according to their offices. it is unlawful that you should call upon the seraphim, but all the rest may be called upon for furtherance in matters divine. concerning the talismans. it is necessary to construct talismans for the object of each of your experiments, one for each of the purposes. the nature of the talismans and their manner of consecration will be given to you by god's angels at the altar in temple. these talismans cannot become useful until they have become consecrated and dedicated to their purpose, as it is said. finh the book of doom or the unholy bible of doom which is the nastiest grimoire the world has ever seen book i the first book of lucifer translated by: frater algolis, o.a.i. published by: ordo algolis interstellaris copyright by frater algolis, pontifex maximus

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

bright blessings raymond buckland san diego, california introduction lesson one 1 the history and philosophy of witchcraft history and development. persecutions. re-emergence. the philosophy of witchcraft. principles of wiccan belief. the power within. spells and charms. lesson two 13 beliefs deities; the god and goddess of witchcraft; reincarnation; retribution; between lives. your temple. your altar and its furniture. magick an introduction. lesson three 27 tools, clothing and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads

he basement or attic of a house is the ideal. if you have such a room that can be turned into your temple and kept solely as that, you are very fortunate. let's look at such a possibility first and then work along to those who can only use a small part of their regular living quarters. first of all, take a compass and establish the alignment of the room. mark the north, east, south and west. your altar is going to be placed in the center of the room and it is preferable that it be set up so that when standing before it you are facing east. you can keep an altar candle and your representations of the deities on the altar at all times, but more on that below. on the floor around the altar you will be marking a circle, the lesson two: beliefs /19 figure 2.2 20/ buckland's complete book of wit

or example. closets, for the storing of your craft supplies, might also be placed in this larger area. unless you live alone, or share your beliefs with everyone in your home, you will need closets that can be locked. you will be storing candles, incense, charcoal, wine and, most importantly, your working tools and book. of course, if you can lock the room itself then it is possible to leave your altar permanently setup and have your supplies on open shelves. actually this is much the better arrangement. decoration of the temple room is a matter for individual taste. it can vary from all walls being done in a neutral color, to vivid realistic murals being painted. there are temples varying from those that look like prehistoric caves complete with reproductions of the early cave paintings t

ke to arrange rails and curtains so that the area can be curtained off from the rest of the room, though this is not a necessity. you may paint this section of the wall differently from the rest of the room, to suit your desires. if you can choose an area in the east it is preferable. keep your working tools and supplies locked away in any convenient place but, here in your temple area, keep your altar. you may keep it pushed up against the wall when not in use, if you wish. on the altar always keep an altar candle (generally white but, as we progress, you will learn of other colors and their times for use) and your representations of the deities. these can be either statuettes or pictures, as outlined below. this temple area should be cleaned, sprinkled and censed in the same way as the f

. this temple area should be cleaned, sprinkled and censed in the same way as the full room temple detailed above. the last consideration is for the person who, perhaps, has a very small apartment or who shares a room with someone not necessarily sympathetic to the craft. again there should be no real problem. the main thing is to have somewhere to lock away your working tools. if you can have an altar and leave it set up with candle and deity figures, you can put it anywhere convenient in the room. again the east is preferable. try to keep your roommate (s) from using it as a coffee-table/catch-all, if you can! if it is not possible to have a regular altar specially made or adapted and kept for ritual use then you can get by using a coffee-table or similar. in this case keep your deity fi

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

besom used for sweeping dirt (and negativity) out of the door and was stored with its bristles upwards to protect the home. the cauldron was the iron cooking pot on the black kitchen range that served to heat the home as well as for cooking. items often can be gathered from around your home: for example, a silver bell, a crystal bowl or a large wine glass. attractive scarves or throws make ideal altar cloths. car boot sales are an excellent source of magical equipment. keep your magical tools separate from your everyday household equipment in a large box or chest, so that you can keep them charged with positive energies for magical and healing work [insert pic p024- some items, such as the pentacle (see page 189, you can make from clay, and herbs can be grown in pots or in gardens and cho

release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wish, you can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. seite 21 wicca01.txt this release may take the form of a final shout, a leap, or words. as you extinguish your candle of need, you may shout: it is free, the power is mine! or

eat, is to the north, this direction will more naturally be regarded as fire. to face the colder direction of winter, you must turn away from the equator, towards the antarctic- the south. this means that when following the instructions in this book practitioners in the southern hemisphere should substitute the opposite for each direction. so, for example, where i have said you should set up your altar in the north, and enter your circles from the east, you would set up your altar in the south, and enter from the west. if you find this too complicated, don't worry. some practitioners in the southern hemisphere follow the northern traditions, especially if they have ancestors from colder climes. it really is a matter of preference and all this diversity actually has a very positive effect

an be quiet and private. in the summer, i like to work out of doors at my caravan and go down the winding track to the beach for my sea rituals (and puff and pant up again. in winter, i work either round the hearth that is the focus of the small, dark family room where i write, or high in the attic bedroom of my narrow house overlooking the hills. altars your special place will need to contain an altar. to many people, the word 'altar' summons up images of vast churches with golden crosses or b-movies with dark-robed figures sacrificing damsels on a stone slab in the middle of a deserted moorland. but in magical terms an altar is simply the term for a sacred work space on which you place your tools, candles, incense and symbols for rituals. in practice, many people use their altar every da

t any less special. indeed, by becoming a part of your daily world, it becomes charged with your own essential magical qualities, and provides a repository of magical and healing energies, even if you only spend a few moments each evening in personal, informal work. it is your place and the rituals you hold there are limited only by your own desires and ingenuity [insert pic p046- setting up your altar you will need a large, flat surface for your altar; a table or a cupboard will do- you can use the drawers for storage and cover it with a cloth. it does not really matter what shape the surface is- circles and squares are both sacred shapes and easy to divide into quadrants for the four elements, earth, air, fire and water, that are central to traditional magic and play a part even in infor

CASTING THE CIRCLE

rkness, receptivity, femininity, intuition, acceptance and inaction. yin controls the earth and all things negative. further reading (removed) useful contacts (removed) index of spells (removed) seite 181 wicca01.txt index (removed) end seite 1 casting the circle (luciferian) by michael ford draw circle in flour if not painted in temple. place a candle in each of the four cardinal directions. the altar can be on the ground, a table, rock or such. the altar should be in the center or just north of center of the circle. light the candles and the incense. the ritual facing north, the high priest and priestess kneel in front of the altar with him to her right. she puts the bowl of water (mixed with the ashes of the dead or grave soil) on the altar, places the point of her athame in it and says

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

e integration of christianity and supernaturalism was openly acknowledged. the churches drew from a variety of cultural and religious sources, including roman catholicism, caribbean vodou, italian american folk tradition, and african american conjure and hoodoo. regarding the new orleans churches, hurston wrote in 1932 that "in addition to herbs, reptiles, and insects [they] make\ 115\ use of the altar, the candles, the incense, the holy water, and blessed water of the catholic church.that being the dominant religion of the city and state" another reporter observed of these churches that while they publicly disavowed conjure and hoodoo, most of the spiritual ministers in new orleans maintained practices that were virtually identical to those traditions "all present day mothers [spiritual c

heir practitioners f experiences, mediating the fragile boundaries between magic and religion, between spirituality and material promise. and conjure, like the blues, although reshaped, reinterpreted, and ultimately dispersed into new venues, belonged to the worlds in which black americans had always lived.[60\ 150\ facing page illustration: an american devotee of santeria praying before a shango altar. african diaspora religions evoke older styles of supernatural practice. photo by rick bowmer courtesy of wide world/associated press\ 151\ conclusion african american magic is all around us. it resonates in contemporary manifestations of hoodoo, in the ritual creations of african diasporic religions, and in the vibrant artistic forms that utilize conjuring themes. even as numerous black ame

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

o full of his waggery, that we would not even spare the little birds which flew in multitudes up and down the room, but tormented them all he could. the virgins also had their pastimes with him, but whenever they could catch him, it was not so easy a matter for him to get from them again. thus this little knave made all the sport and mirth. before the queen stood a small but inexpressibly curious altar, on which lay a book covered with black velvet, a little overlaid with gold. by this stood a small taper in an ivory candlestick. now although it was very small, yet it burnt continually, and was such that had not cupid, in sport, now and then puffed upon it, we could not have conceived it to be fire. by this page 48 stood a sphere or celestial globe, which turned clearly about by itself. ne

s head; in this was a white serpent, who was of such a length that though she wound about the rest of it in a circle, her tail still remained in one of the eyeholes until her head again entered the other; so she never stirred from her skull, unless it happened that cupid twitched a little at her, for then she slipped in so suddenly that we all could not choose but marvel at it. together with this altar, there were up and down the room wonderful images, which moved themselves as if they had been alive, and had so strange a contrivance that it would be impossible for me to relate it all. likewise, as we were passing out, there began such a marvellous kind of vocal music, that i could not tell for sure whether it was performed by the virgins who still stayed behind, or by the images themselve

yet without any music at all. the unknown duchess who was with us yesterday went in front, wearing a small and costly coronet, appareled in white satin. she carried nothing but a small crucifix which was made of a pearl, and this very day wrought between the young king and his bride. after her went the six aforementioned virgins in two ranks, who carried the king s jewels belonging to the little altar. next to these came the three kings. the bridegroom was in the midst of them in a plain dress, but in black satin, after the italian fashion. he had on a small round black hat, with a little pointed black feather, which he courteously took off to us, so to signify his favour towards us. we bowed ourselves to him, as also to the first, as we had been instructed before. after the kings came th

comedy was finished with joy, and the particular enjoyment of the royal persons, so (the evening also drawing near already) they departed together in their aforementioned order. but we were to attend the royal persons up the winding stairs into the aforementioned hall, where the tables were already richly furnished, and this was the first time that we were invited to the king s table. the little altar was placed in the midst of the hall, and the six royal ensigns previously mentioned were laid upon it. at this time the young king behaved himself very graciously towards us, but yet he could not be heartily merry; although he now and then discoursed a little with us, yet he often sighed, at which the little cupid only mocked, and played his waggish tricks. the old king and queen were very s

much about it. page 55 but i cannot leave untouched upon here, how all the royal persons, before the meal, attired themselves in snow-white glittering garments, and so sat down at the table. over the table hung the great golden crown, the precious stones of which would have sufficiently illuminated the hall without any other light. however, all the lights were kindled at the small taper upon the altar; what the reason was i did not know for sure. but i took very good notice of this, that the young king frequently sent meat to the white serpent upon the little altar, which caused me to muse. almost all the prattle at this banquet was made by little cupid, who could not leave us (and me, indeed, especially) untormented. he was perpetually producing some strange matter. however, there was no

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

nsecrating the vault of the adepti by g.h. frater p.c.a. this a most solemn and yet joyous occasion. it acts as a binding link between our order and the divine. the vault of the adepti places itself as a physical image of the heart of our order. the vault allows us to maintain an etheric link between each other and with the chief of the second order. we must first be aware that the round circular altar that is usually found over the pastos is outside the vault. note the diagram of the temple layout. c b a f k l 5 c q n w this is a notable point. the reason for this is that the altar must be charged separately. for unless the altar is charged as well as the vault, the elemental forces in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian t

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

tive forces using the l.b.r.p. which uses the banishing earth pentagram. now, it is in the hands of the third adept to perform the opening banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. the connection and synthesis of the symbolism between the pentagram and the altar is unmistakable. g.h. frater s.r.m.d. writes the following "the pentagram is a powerful symbol representing the operation of the eternal spirit and the four elements under the divine proceedings of the letters of the name hwchy. the elements themselves in the symbol of the cross are governed by hwhy, but the letter c representing the \yhla jwr, the divine spirit, being added thereto, the nam

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

of energy is broken and a new energy is installed. the various calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invocation of the watchtower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on the door of the vault are also re-activated through

DANCE OF THE WITCHES

ork for you. i know it also sounds too easy to be effective, but that is the miracle of awareness. so simple, and yet so hard, and so penetratingly deep. a circle and three sides for the 'auld horn king you begin by marking or imagining a circle on the ground, with an equilateral triangle in it, pointing east. you should have an arthame or a double-edged knife, a cord, and a cup and bowl. make an altar to the two-horned king, outside of your circle, east of it, where the triangle points. you can visualize the altar, or actually have a space of ground or a low table of dark wood or a tree stump, covered with greenery, dried and green leaves, bones and bits of antler, candles, with a centerpiece of some two-horned animal's skull, such as a buck or a goat. the ideal altar for this operation h

for this operation has the word "dhulkarnen" painted in red on it's front. i find it just as easy to visualize as to improvise. my personal favorite time for this rite is in the woods at night, under a large moon, with flour used to mark out the circle and triangle, because of how ghostly it glows. in these traditional circle-and-triangle workings devoted to the secret lord of the witchfaith, the altar would typically be inside the center of the triangle. not so with this rite. to start the rite, you go to the west a ways from your circle and altar, and close your eyes, to calm yourself. at this point, you must imagine yourself in darkness, something that is not hard to do with your eyes closed, and really not hard to do if you do this rite after the sun has set. when you are ready, you op

center of the triangle. not so with this rite. to start the rite, you go to the west a ways from your circle and altar, and close your eyes, to calm yourself. at this point, you must imagine yourself in darkness, something that is not hard to do with your eyes closed, and really not hard to do if you do this rite after the sun has set. when you are ready, you open your eyes, and look east to the altar a ways away, and imagine a light from the altar (a light from the east) is beckoning you. this is actually simple to do if you have an actual altar, with a candle or two burning on it. walk towards the altar. when you reach the western rim of the circle, stop, raise your two hands and touch the tips of your thumbs and the tips of your index fingers together at the same time, forming a triang

oning you. this is actually simple to do if you have an actual altar, with a candle or two burning on it. walk towards the altar. when you reach the western rim of the circle, stop, raise your two hands and touch the tips of your thumbs and the tips of your index fingers together at the same time, forming a triangle with your two hands, a triangle that you can look through. look through it at the altar, and frame the light in this triangle, and slowly pronounce the following phonetic formula: oz. ah. el. drag the syllables out. then, step into the circle and go to the four implements (the cord, the arthame, the cup, and the bowl) which should be right in the center of the triangle. kneeling, hold your hands over them and say "i bless these holy implements in the name of the devil the great

o the four implements (the cord, the arthame, the cup, and the bowl) which should be right in the center of the triangle. kneeling, hold your hands over them and say "i bless these holy implements in the name of the devil the great reverser, secret lord of the wise powers above the land and below it, take heed" then stand straight up, holding the cord out before you, and walk directly towards the altar, and when you reach the east, walk counterclockwise around the circle one full time, arriving back at the east, and then keep walking till you are at the north, stop, kneel, and put the cord down. as you lie it on the ground, slowly pronounce the following phonetic formula: ben. zoh. zee. uh. now you return to the center, and retrieve the arthame, and stand up, holding it out in front of you

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ng on our frequency. it is certainly true that sumer was the origin of so much that was to shape human culture and existence. the christian belief in a son of god and a lamb of god dying so our sins could be forgiven can be found in sumer, babylon, and egypt. the idea of a lamb dying to forgive the sins of humanity originates from the sumerian belief that if you literally sacrificed a lamb on the altar, it would remove the sins of the people involved. while i was writing this book, i saw a picture in a newspaper of an orthodox jew today, still waving a chicken around the head of a young girl, in the belief that the chicken would absorb her 'sins. virgin mothers of 'saviour' figures abound throughout the ancient world and, indeed, can be found in the beliefs of the native peoples of north

DAVID ICKE CHILDREN OF THE MATRIX

their stories and myths under different names. all over the ancient world you find the same recurring stories of the serpent gods. throughout the sumer empire the people worshipped serpent gods and as the reverend john bathhurst deane wrote in his book, the worship of the serpent..one of [the] five builders of thebes [in egypt] was named after the serpent-god of the phoenicians, ofhion..the first altar erected to cyclops at athens was to 'ops, the serpent deity..the symbolic worship of the serpent was so common in greece that justin martyr accuses the greeks of introducing it into the mysteries of all their gods."6 the hebrew serpents i have mentioned that in hebrew myth, the biblical "nefilim, the "sons of the gods, are called awwim, which means devastators or serpents. hebrew legends als

d. in the illuminati mind control centres like the tavistock institute of human relations in london (see the biggest secret, these compartments are known as "altars. you might imagine a mind broken into a honeycomb of self-contained compartments, each holding individual memories of trauma. at the front of this honeycomb is the part that directly interacts with the world. they call this the "front altar. this is completely unaware that all the other compartments exist and those compartments are unaware of each other. therefore, the front altar, the one we take to be the "real" person, has no memory of what has happened to them, or what is still being done, until the barriers begin to break down and the memories they contain can enter the front altar, the conscious mind. using hypnotic keys

re of each other. therefore, the front altar, the one we take to be the "real" person, has no memory of what has happened to them, or what is still being done, until the barriers begin to break down and the memories they contain can enter the front altar, the conscious mind. using hypnotic keys and triggers, mind controllers like mengele move these different compartments around, pushing the front altar into the unconscious and bringing forward one of the back altars. the victim is then sexually abused by a famous person, like george bush or ted heath for instance, or programmed to carry out a future assassination or task. afterwards that altar is returned to the nonconscious mind and the front altar, oblivious of what has just happened, is brought forward again. those programmed for assass

ious of what has just happened, is brought forward again. those programmed for assassinations will not have a clue what has been done to them. their assassination programme, to kill a famous person or "dangerous" researcher, will lie dormant in the compartment until the trigger is given. this could be a word, phrase, or sound. when that happens, the dormant compartment swaps places with the front altar, takes control of the body, and carries out its programming. this is the true background to the mass killers like thomas hamilton (dunblane, scotland, martin bryant (port arthur, tasmania, 236 children of the matrix and the stream of similar cases in the united states, including columbine high school, where "crazed" people have slaughtered the innocent, or at least been blamed for it. they a

clinton, gore, and the elite satanists support for arizona's theme comes from phillip eugene de rothschild, another recovering mind-controlled satanist, who tells part of his story on an excellent website highlighting ritual abuse and mind control.3 after i contacted him, we have also communicated directly on several occasions. phillip, who uses another name in daily life, explains how his front altar or "presenter" personality was that of a serving the dragon: the present (i) 239 "good guy" christian, but beyond that he was programmed as a satanist as the unofficial son of a french rothschild. his mother was lula vieta pauline russell campbell, who was born in 1917 in farmersville, texas, and died in 1977. but, he says, his real, biological, father, was not the man he had known as his fa

DAVID ICKE THE BIGGEST SECRET

mbol of the sumerians, which is found allover the ancient world, was normally featured with two serpents. the symbolism of theserpent and its association with ancient gods abounds throughout the world. thereverend john bathhurst deane in his book the worship of the serpent,3 wrote..one of (the) five builders of thebes (in egypt) was named after the serpent-god of thephoenicians, ofhion. the first altar erected to cyclops at athens, was to ops, theserpent-deity. the symbolic worship of the serpent was so common in greece, that justinmartyr accuses the greeks of introducing it into the mysteries of all their gods. thechinese. are said to be superstitious in choosing a plot of ground to erect a dwellinghouse or sepulchre: conferring it with the head, tail and feet of diverse dragons which liv

ime of aries, the spring, wasa period of natures abundant creation. the festival of easter was as important to earlychristians as december 25th. the legend of mithra said he was crucified and wasresurrected on march 25th. the date of easter is no longer fixed to the first day ofaries, but the symbolism remains. the christian religious day is. sunday. christianchurches are build east-west with the altar to the east. this means that the congregationface east- the direction of the rising sun. even easter eggs, like hot cross buns, are nota christian tradition. dyed eggs were sacred easter offerings in egypt and persia,among other places. how ironic that the authorities at westminster abbey havequestioned whether they should have a christmas tree because it is a pagan symbol.the whole flippin

ed as being nailed to a cross. in mystery school symbolism, a cross of gold =illumination; a cross of silver= purification; a cross of base metals= humiliation; and across of wood= aspiration. the latter relates to the constant symbolism of the tree andsaviour god figures dying on trees or wooden crosses. some of the pagan mysteryceremonies involved the student hanging from a cross or lying on an altar in the shape ofa cross.29 it symbolised the death of the body, the world of physical domination anddesire, and opening to the spiritual self. the driving in of nails and the flow of blood isyet more mystery school symbolism. the crucifixion of jesus was an allegory, asymbolic event written to carry a hidden meaning. it did not physically happen, you arejust meant to think it did. and what of

erior. they lifted a flagstone near the altarand saw an engraving on the underside depicting two men on one horse. this symbolwas the first seal of the knights templar. the flagstone became known as the knightsstone and can be seen in the village museum. when sauniere realised there might besomething of importance to find, he continued the search alone. the breakthrough camewhen he dismantled the altar and inside one of the pillars he found hollow woodentubes, sealed with wax. inside those he discovered parchments which, he laterestablished, were written in code. after consulting his church superiors in carcassonne,he travelled to paris and the roman catholic occult research centre called st sulpicefigu e 20: the extendedpentagram identified bydavid wood and iancampbell in the areaaround r

m the start and have continued ever since to dictate its policy; it was therothschilds and the rest of the brotherhood network which has hidden and suppressed thefact, confirmed by jewish historians, that the overwhelming majority of jewish peoplein israel originate genetically from the caucasus mountains, not from the lands they nowoccupy. the jewish people have been sacrificed on the rothschild altar of greed and lustfor power, but even the rothschilds take their orders from a higher authority which, ibelieve, is probably based in asia, and the far east dictates to the operationalheadquarters in london. ultimately, the whole scam is orchestrated from the lower fourthdimension. for the background, detail, and sources, to support the statements i have justmade, again you will find them in

DEMONIC BIBLE

ed; however, many influences will be eliminated, including those unwanted influences which are prone to hinder the operation of your rituals. the bath also serves as a separation between your old life and new life. as a new born infant emerges from the fluid of the womb to a new life, so will you emerge from the waters of leviathan to be reborn in the image of satan. these rites do not require an altar, sword, dagger, bell, gong, robe, wand, or any other ritual implement. although not essential to these rites, you may choose to burn candles and incense. if this is done, only black candles should be used. any "dark" or "evil" incense may be used in these rituals but i recommend patchouli or sandalwood. you will require a piece of paper, a pen, and a plate on which to place the burning parch

urner, charcoal blocks, powered incense, brass thurifer, cauldron, or burning dish (for burning pacts, seals, requests, etc) 2 silver-plated chalices (in purple-velvet boxed set, some form of elixir, iron sword, dagger or athame, bell, gong, plate containing unholy bread, bowl containing unholy water, libation dish (for pouring out drink offerings, jar containing unholy anointing oil, trapezoidal altar (waist height, large enough to support one person, black altar cloth (with inverted pentagram etched in silver, symbol of baphomet or setian pentagram wall plaque above altar, upside-down cross (on front of altar or below wall plaque, black hooded robes (worn by all participants, baphomet amulets or pentagram amulets (worn by all participants) group ritual 1. make any preliminary preparation

t amulets or pentagram amulets (worn by all participants) group ritual 1. make any preliminary preparations for the ritual. 2. participants dress in hooded black robes and wait outside the ritual chamber. 3. light 2 black candles and place them in candle holders. 4. high priest& high priestess enter the ritual chamber carrying the candle holders. 5. high priestess removes her robe and sits on the altar with her legs spread. 6. high priest lights the incense burner, places one of the candle holder in each of the high priestesses hands and places the chalice between her thighs. 7. high priest rings the bell nine times, thus purifying the air. 8. high priest walks counter-clockwise around the circle, swinging the incense burner while reciting the incantation i am satan, i am lucifer, i am the

ach line of the preliminary statement after the high priest. 15. high priest recites the invocation three times. 16. high priest and high priestess recite the invocation three times. 17. entire congregation recites the invocation three times. 18. high priest repeats the invocation one last time, calling the particular spirit or spirits invoked into his body. 19. by rank, participants approach the altar and drink from the chalice. 20. high priest reads any requests to the forces of darkness and burns them. 21. high priest presents to the forces of darkness any gifts which have been brought. 22. new members are brought into the chamber and initiated at this time. 23. other activities may be carried out within the ritual chamber, then 24. the gong is struck three times signaling the participa

wer. n, grant unto me thy knowledge. n, bestow upon me thy blessing. n, bestow upon me thy favor. n, confer upon me the authority to command all demons subject unto you. n, confer upon me familiar spirits to aid me in this work. come forth, n, and manifest thyself. come forth, n, and manifest thyself (drink from chalice) rituals of death& resurrection baptism i give myself as a sacrifice upon the altar of satan* i descend into the underworld, crossing the river styx* i enter the underworld. i behold the underworld (dip forefinger of left hand in "unholy water; mark inverted cross upon forehead (place forefinger in flame of candle; mark inverted cross upon forehead) i am baptized in the river styx and in the flames of hell *recite three times. invocation of the lord of the underworld i call

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ce, for the purpose of causing either physical or non-physical harm to yourself or others, and is done either consciously or unconsciously. 2) magick (q.v) that is worked for evil purposes or that involves malign actions, agents, or entities. black mass: a satanic parody of the mass of the christian church, specifically the catholic church, in which allegedly the body of naked woman serves as the altar, and other noxious substances is used including excrement, urine, and blood. black magick (q.v) is said to be practiced at these services. it had it's origins in decadent france but was so rare as to be virtually mythical. blavatsky, helena petrovna: a ukrainian woman who was the principle founder and guiding force behind the theosophical society. many members of the hermetic order of the go

vesta: one of four thousand known asteroids, but treated as a very minor planet. in astrology (q.v, the planet named after the greek goddess who served as a comforter, keeper of the sacred hearth, and sacred harlot. keywords include: sister, sexuality, fertility, comforter, charity, sacred chastity, virginity, sacred warrior, sacred harlot, sex as a sacrament, child bearing, diplomacy, legalist, altar, meditation, sanctuaries, rituals, secret societies, safekeeping, hospitality, tradition, prostitution, civil service. veve: a symbol drawn on the ground in voodoo (q.v) ceremonies and used as a talisman (q.v) or device to attract the loas (q.v) or gods. vibratory formula: in ceremonial magick (q.v, certain words are meant to be vibrated. this means that when sounded (loudly or silently) the

DION FORTUNE MYSTICAL QABALA

h each sephirah a primary symbol, which is called its magical image. secondly, he associates with it in his mind a geometrical form which, in various ways, embodies its characteristics, and when he composes symbols he uses that form as the basis. for instance, geburah, mars, the fifth sephirab, has assigned to it a pentagon or five-sided figure. any symbol of geburah, whether it be a talisman, an altar to mars, or a mental picture of a symbol, would be in the form of a pentagon coloured in one of the colours of the mars colourscale. mystical qabala page 65 [page 98] 16. the most important forms upon the tree, however, are those associated with the four names of power assigned to each sephirah; with these are associated four colours in which they are conceived to manifest in a symbolic form

s flattered by your pain. it means the deliberate and open-eyed choice of a greater good in preference to a lesser good, and the athlete prefers the fatigue of exercise to the ease of the sloth that puts him out of condition. coal burned in a furnace is sacrificed to the god of steam-power. sacrifice is really the transmutation of force; the latent energy in the coal offeted up on the sacrificial altar of the furnace is transmuted into the dynamic energy of steam by means of the appropriate machinery. 9. there is both psychological and cosmic machinery available in connection with every act of sacrifice which converts it into spiritual energy; artd this spiritual energy can be applied to other mechanisms and re-appear on the planes of form as an entirely different type of force to that as

irely different type of force to that as which it started. 10. for instance, a man may sacrifice his emotions to his career; or a woman may sacrifice her career to her emotions. if the cut is clean, and there is no repining, an immense amount of psychic energy is released for use in the chosen channel. but if the lesser desire is merely inhibited and denied expression and not really laid upon the altar of sacrifice as a deliberate free-will offenog, the unfortunate victim has made the worst of both worlds. it is here that we need geburah to come like the priest that takes the sacrifice from our hands, even if it be our first-born, and offers it up to god with the quick, clean, merciful stroke. for geburah in the microcosm, which is the soul of man, is the courage and resolution that frees

to develop in evolutionary time, is assigned the simplest two-dimensional figure-the triangle. the balanced stability of chesed gets the four-sided figure, the square; and to the third planetary sephirah, mars, is assigned the five-sided figure, and five is looked upon in the qabalistic system as the number of mars. consequently the pentagon, the five-sided figure, is the symbol of mars, and any altar to mars should be pentagonal or five-sided, likewise any talisman. the fivepetalled tudor rose, which is another symbol of mars, requires more explanation; but when we remember the intimate association between mars and venus in mythology, and that the rose is the flower of venus, we get a clue to the significance of the symbolism. the lines of force, crossing over on the tree, go from gebura

that that is the way in which primitive man went to work? because that is the way of going to work that has come down in the secret mystery tradition from very ancient times, and because when it is used loy anyone who has acquired the necessary degree of skill in concentration and knows the symbols that are used for building the different forms, the method works, and back come the old gods to the altar fires re-kindled. definite results are obtained in the consciousness of the worshippers; and if they borrow the technique of the spiritualist, and a materialising medium is available, phenomena of a very definite kind are produced. 14. it is the method that is used in working the mass by those priests who have knowledge. there are two types of priest in the roman church: the beneficed parish

DION FORTUNE PSYCHIC SELF DEFENSE

husband, invoking him as her guide. like many other men of a sensual disposition, he had clung desperately to life, remaining in articulo mortis for days. fortunately for all concerned, it had been possible to persuade her to have his remains cremated, but despite all persuasion she brought all his belongings from the nursing-home where he had died and kept them in her bedroom, and made a little altar around his photograph and used it as the focus of her meditations. the last illness had been a long and trying one, and she had been living at the end of a telephone wire, in a state of constant anxiety for weeks, but had had no physical strain, so there was nothing physical to account for the serious illness which ensued after the strain was over. it soon became noticeable that she, who had

uently a vicarage has been mentioned in connection with the phenomena of which i have been told. the rituals of the church are, of course, ceremonial magic, as is admitted by even such an orthodox authority as evelyn underhill. the average clergyman is not conversant with the technique of occultism, and has therefore little or no understanding of what he is doing. what influences he brings to the altar, and what forces he takes away therefrom, must therefore be an open question in each individual case. a man whose consciousness has been exalted by ritual, and who does not know how to seal his aura and return to normal, is liable to psychic invasion. objects associated with any form of ceremonial operations are invariably highly charged with magnetism and intimately linked with the force wh

and are dedicated to no more desperate deity than mammon; but the genuine curio is a different matter. i had an example of this once in the british museum. i was visiting the room in the basement which contains a collection of plaster casts of the famous statues of antiquity, the originals being elsewhere. suddenly i became aware of a sense of magnetic power. i turned towards it, and saw a small altar. reading the label, i found that this was not a cast but the original. it is a very interesting test of psychism to sample the atmosphere of the different rooms of the british museum. the benign and brooding peace of the buddhist room is a thing to be remembered. the flavour of the long ethnological room is a thing to be got out of the mouth as quickly as possible. to me, at any rate, the eg

tamp out this abominable crime, and judges are giving exemplary sentences and protecting prosecutors in every way in order to encourage them to come forward. but quite apart from any form of coercion, unwary persons may, while filled with enthusiasm or glamoured by the new revelation, part with considerably more money than they can comfortably spare; they may even literally lay their all upon the altar, and then, disillusioned by subsequent events, greatly regret having done so. in many such cases a competent solicitor can secure a refund. the courts do not look with favour on excessive contributions to "movements" it goes without saying, that no rightly conducted organisation would consent to augment its funds at the expense of the ruin of one of its members. it must, of course, equally p

fires and the engine takes up its work. after that it is only a matter of engaging the gears and driving- if you can! so it is with ceremonial magic. let us consider a concrete case of someone who wants to avail himself of a fighting force. he would have recourse to a ceremony of the planet mars. he would therefore gather together in his temple all that was appropriate to mars. he would drape his altar with a scarlet cloth; he would himself wear a scarlet robe. all his magical implements would be 61 of 103 of iron and his rod of power would be a naked sword. upon his altar he would place five lights, five being the number of mars. upon his breast would be the symbol of mars engraved upon a steel pentagon. on his hand would be a ruby ring. he would burn sulphur and saltpetre in his thurible

DONALDTYSON BLACKMAS

il, who would as a reward grant to them the power to do evil. some of its infamous features include a defrocked priest who celebrated the mass on the belly of a naked woman, and the substitution of semen for the holy chrism oil, urine for the wine, and blackened turnip or excrement for the host. during the course of the mass, the defrocked priest was said to copulate with the woman serving as the altar. sometimes the priest inserted holy wafers into the vagina of the woman before copulation. sometimes the copulation was anal. the words of the ritual were read backwards or distorted by replacing "god" with "devil" or "satan" the sign of the cross was made backwards. one entertaining account claims that the mass was celebrated by a talking goat who read from a missal bound in wolf's skin. th

ouis xiv, black mortuary masses were performed by selected priests for the purpose of causing the deaths of specific individuals. occasionally amatory masses were performed by priests to enable them to magically overcome the modesty of nuns they lusted after. one such amatory mass was described by an observer in these terms: every time during the course of the mass when the priest had to kiss the altar, instead he kissed the body of the girl. he consecrated the host over her private parts, into which he inserted a small portion of the host. at last the mass was finished, and the priest went into the woman, and, with his hands dipped into the chalice, washed all her genital areas. even more fantastic details of the black mass involved the sacrifice of infants or maidens, and a general orgy

DONALDTYSON MIRACLES

the merchant to sell the statue, then set it up in the church of st. john the baptist. st. hugh, the abbot of cluny (1024-1109) met a leper on the road and went back with the man to his cottage. at one point he threw his cloak over the leper's shoulder to comfort him, whereupon the leper was immediately healed. when st. gertrude (626-59, the abbess of nivelles in belgium, was at prayer before the altar of st. sixtus, a globe of fire appeared upon her head. it was witnessed by all the sisters of the abbey. ten years after her death, the ghost of st. gertrude "appeared visibly" in the refractory of the college of nivelles and extinguished a fire that had threatened to destroy the entire college. the popular opinion among christian theologians is that miracles can only be caused by god. they

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

bas-relief preserved at aix in provence mentions asen and ankef,[1] two of the priests of sent or senta, the fifth king of the iind dynasty, about b.c. 4000; and a stele at oxford[2] and another in the egyptian museum at gizeh[3] record the name of a third priest, shera or sheri, a "royal relative" on the stele at oxford we have represented the deceased and his wife seated, one on each side of an altar,[4] which is covered with funeral offerings of pious relatives; above, in perpendicular lines of hieroglyphics in relief, are the names of the objects offered,[5] and below is an inscription which reads,[6 "thousands of loaves of bread, thousands of vases of ale, thousands of linen garments, thousands of changes of wearing apparel, and thousands of oxen" now from this monument it is evident

in a mastaba at sakkara we have a stele of sheri, a superintendent of the priests of the ka, whereon the cartouches of sent and per-ab-sen both occur. see mariette and maspero, les mastaba de l'ancien empire, paris, 1882, p. 92. 2. see lepsius, auswahl, bl. 9. 3. see maspero, guide du visiteur au mus e de boulaq, 1883, pp. 31, 32, and 213 (no. 1027. 4 a discussion on the method of depicting this altar on egyptian monuments by borchardt may be found in aeg. zeitschrift, bd. xxxi, p. i (die darstellung innen verzierter schalen auf aeg. denkm lern. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (6 of 36 [8/10/2001 11:22:54 am] 6 among others (1 (2 (3 (4; the word incense is written twice. some of these appear in the lists of offerings made for unas (l. 1

al ography of the version. vignettes are enclosed in a red and yellow border. originally the text was the most important part of the work, and both it and its vignettes were the work of the scribe; gradually, however, the brilliantly illuminated vignettes were more and more cared for, and when the skill of the scribe failed, the artist was called in. in many fine papyri of the theban period it is altar that the whole plan of the vignettes of a papyrus was set out by artists, who often failed to leave sufficient space for the texts to which they belonged; in consequence many lines of chapters are often omitted, and the last few lines of some texts are so much crowded as to be almost illegible. the frequent clerical errors also show that while an artist of the greatest skill might be employe

ter of sitting among the great gods. vignette: the deceased seated between two gods. chapter cv. the chapter of satisfying the ka. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (27 of 36 [8/10/2001 11:22:56 am] vignette: the deceased burning incense before his ka. chapter cvi. the chapter of causing joy each day to a man in het-ka-ptah (memphis. vignette: an altar with meat and drink offerings. chapter cvii* the chapter of going into, and of coming forth from, the p. xl theban version: list of chapters. gate of the gods of the west among the followers of the god, and of knowing the souls of amentet. vignette: three deities: ra, sebek, and hathor. chapter cviii. the chapter of knowing the souls of the west. vignette: three deities: tmu, sebek, and hath

rejoiced to do homage unto horus may do homage unto set; and grant that the two lands which stood in awe of set may stand in awe of unas. dwell thou with unas as his god, open thou a path for him among the, shining ones, and stablish thou him among them [1. here [offer] two pitchers of white wine. 2. here [offer] two pitchers of black wine. 3. here [offer] a vase of black beer. 4. here [offer] an altar. 5. here [offer] a cake. 6. here [offer] a breast. 7. here [offer] a pitcher of white wine. 8. here [offer] a vase of black beer. 9. here [offer] a vase of beer of iron 10. here [offer] a vase of beer. 11. repeat four times and [offer] unguent of the festival. 12. here [offer] heken oil. 13. here [offer] a pitcher of seft. 14. here [offer] nish-nem oil. 15. here [offer] a pitcher of tuat. 16

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

to foretell the encyclopedia of occultism& parapsychology. 5th ed. adalbert 7 future, and to read thoughts. i know what you have done, he would say; there is no need for confession. go in peace, your sins are forgiven. adalbert s so-called miracles gained him great popularity, and he gave away many cuttings of his nails and locks of his hair as powerful amulets. he is even said to have set up an altar in his own name. the small amount of biographical information that exists tells of miraculous powers bestowed by an angel at his birth. adalbert was accused of showing to his disciples a letter that he declared was brought to him from jesus christ and delivered by st. michael. adalbert was also accused of composing a mystical prayer invoking uncanonical angels believed to be demons. in 744 c

he female relations of masons. the order of the eastern star and that of adoptive masonry were attempted in scotland but without success. adramelech according to johan weyer, adramelech is chancellor of the infernal regions, keeper of the wardrobe of the demon king, and president of the high council of the devils. he was worshiped at sepharvaim, an assyrian town, where children were burned on his altar. rabbis of the period said that he showed himself in the form of a mule or sometimes of a peacock. encyclopedia of occultism& parapsychology. 5th ed. adramelech 11 sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. advanced spiritual church healing c

la lecture de ce present livre, par adrien de montalembert, aumonier du roi francois ier. this work dealt with the appearance in the monastery of the spirit of alis de tesieux, a nun who had lived there before the reformation of the monastery in 1513. it seems alis led a rather worldly life, following pleasure and enjoyment in a manner unbecoming to a nun, finally stealing the ornaments from the altar and selling them. she left the monastery and for a time continued her disgraceful career outside, but before she died she repented of her sins and, through the intercession of the virgin, received pardon. however, she was refused christian burial and was interred without the usual prayers and funeral rites. a number of years later, when the monastery was occupied by other nuns, one of their

res, which he carries about from one place to another to hide them from men. it is he who, with his companions gaziel and fecor, shakes the foundations of houses, raises the tempests, rings the bells at midnight, causes specters to appear, and inspires a thousand terrors. anathema the name was given by the ancients to certain classes of votive offerings, to the nets that the fisherman laid on the altar of the sea nymphs, to the mirror that lais consecrated to venus, and to offerings of vessels, garments, instruments, and various other articles. the word was also applied to the victim devoted to the infernal gods, and it is this sense that is found among jews and christians, referring either to the curse or its object. the man who is anathematized is denied communication with the faithful

alastor and occupies himself only with ven- argentum, potabile encyclopedia of occultism& parapsychology. 5th ed. 86 geance in particular cases where he is employed for that purpose. ariolists ancient diviners whose special occupation was called ariolatio because they accomplished their divination by means of altars. they consulted demons on their altars, stated dangis; they observed whether the altar trembled or performed any marvel and predicted what the devil inspired them with. francois de la tour blanche maintained that these people ought to have been put to death as idolators. he based his opinion on deuteronomy 18 and revelation 21, which assert that idolators and liars shall be cast into the lake of fire and sulphur, which will be their second death (see also divination) aristaeus

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ned. if, however, the proposed operation is to take place during the daytime, we may leave a narrow aperture on the side where the sun will shine at the hour of the evocation, place a triangular prism facing the opening, and a crystal globe, filled with water, before the prism. if the experiment has been arranged for the night, the magic lamp must be so situated that its single ray shall upon the altar smoke. the purpose of the preparations is to furnish the magic agent with elements of corporeal appearance, and to ease as much as possible the tension of imagination, which could not be exalted without danger into the absolute illusion of dream. for the rest, it will be easily understood that a beam of sunlight, or the ray of a lamp, coloured variously, and falling upon curling and irregula

ssible the tension of imagination, which could not be exalted without danger into the absolute illusion of dream. for the rest, it will be easily understood that a beam of sunlight, or the ray of a lamp, coloured variously, and falling upon curling and irregular smoke, can in no way create a perfect image. the chafing-dish containing the sacred fire should be in the centre of the oratory, and the altar of perfumes hard by. the operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned with vervain and gold. he should bathe before the operation, and all his under garments must be of the most int

ft hand of the young man.practically without pain and leaving no scar.a contract, which fell at the feet of the exorcist. there remained the contract that had been retained by the demon. the exorcisms began once more. st. ignatius was invoked and a mass was promised in his honor. a stork appeared.large, deformed, and ill-shapen.and dropped from its beak the second contract, which was found on the altar. of magic and medicine there is frequent mention among ancient writers of certain demons that showed themselves, especially at midday, to those with whom they were on familiar terms. they visited such persons in the form of men or animals or allowed themselves to be enclosed in a letter, account, or vial, or even in a ring, wide and hollow within. magicians are known, states pierre le loyer

, as a rock shows its geological history by its differing strata, so the theogony of the roman gods tells its tale of the race that conceived it. there are prehistoric nature deities, borrowed from indigenous tribes; gods of the sabines, from whom the young colony stole its wives; gods of the etruscans, and of the egyptians, greeks, and persians. the temple of jupiter on the capitol contained the altar of an ancient deity, a stone-god, terminus, the spirit of boundaries. in the temple of diana of the grove, a fountain nymph was worshiped. additional instances of this kind abound. belief in spirits in addition to the gods, the spirits needed to be propitiated. indeed the objects offered to the roman for veneration were seemingly numberless. apuleius gave a description of popular supernatura

of boundaries. in the temple of diana of the grove, a fountain nymph was worshiped. additional instances of this kind abound. belief in spirits in addition to the gods, the spirits needed to be propitiated. indeed the objects offered to the roman for veneration were seemingly numberless. apuleius gave a description of popular supernaturalism when he told of a country road where one might meet an altar wreathed with flowers, a cave hung with garlands, an oak tree laden with horns of cattle, a hill marked by fences as sacred, a log rough-hewn into shape, an altar of turf smoking with libations, or a stone anointed with oil. every single action of man s daily life had a presiding spirit, as did commerce and husbandry. ednea was concerned with eating and potina with drinking. other spirits ov

EVERBURNING LAMPS

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 it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they found water only in its stead. nehemiah caused an altar of sacrifice to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then

tead. nehemiah caused an altar of sacrifice to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then the water that had been poured over the sacrifice burst into flame. the connection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificial altar, poured water on it, and fire from heaven burned up the water, on the occasion when he condemned the priests of baal who could not do likewise.-see kings i, cap. xviii. blavatsky claims that at the present time the priests of the secret temples of the buddhists in tibet, india, and japan, use asbestos as a wick in lamps, which burn continuously without replenishing. trithemius, libavius, his

ssed would burn for ever. mateer, a reverend missionary, states that he knew of a great golden lamp in a hollow place inside a temple at trevandrum, kingdom of travancore, which he had the best authority for believing had burned continuously for 120 years. the abbe huc, a great traveller, states that he has seen and examined an everburning lamp. by the levitical law-lev. vi, v. 13-the fire on the altar of jehovah was neve r to be allowed to go out; but we are not told that it was ever burning without supply. it has been suggested that if everburning lamps were ever known, they would have been found in this application; but we know that the sacred flame was allowed to go out, and was renewed from heaven on several occasions.-lev. ix, 24; 2 chron. vii, 1; 1 kings xviii, 38. other writers hav

ntinually for years- see also "licetus" cap. v. herodotus tells us that the egyptians made a special and extensive use of lamps in the religious festivals, and that the temples of king mycerinus had many mysterious ones. strabo, and pausanias in his atticus, narrate that in the temple of minerva polias, at athens, there was a mysterious lamp of gold always burning; it was made by callimachus. the altar of the temple of apollo carneus, at cyrene, was similarly furnished. a like account is given of the great temple of aderbain, in armenia, by said ebn batric. kenealy in his "book of god" calls attention to the name carystios applied to the asbestine wicks of the lamps in ancient greek temples, and draws attention to its relations to chr. of christos and to eucharist, anointed with oil, as to

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

a commission of inq u i ry set up by john mc hale, the arc h b i s h o p of tuam, investigated it soon afterw a rd. on the evening of august 21, ma ry beirne, a middle- aged housekeeper for the local priest, was walking by the chapel when she was surprised to see three beautiful fig u res, one re s e m b l i n g the bvm, the other st. joseph, the third a b i s h o p, standing motionlessly near an altar. a white light surrounded them. she thought someone had put on a display of statues. sh e went to a friend s house and stayed for half an h o u r. when she and her friend ma ry mcloughlin we re on their way back to the p r i e s t s house, her friend re m a rked on the figu res. she ran off to notify re l a t i ves. me a nwhile, beirne watched the scene care f u l l y, later p roviding this

atues. sh e went to a friend s house and stayed for half an h o u r. when she and her friend ma ry mcloughlin we re on their way back to the p r i e s t s house, her friend re m a rked on the figu res. she ran off to notify re l a t i ves. me a nwhile, beirne watched the scene care f u l l y, later p roviding this description to inve s t i g a t o r s: i beheld. not only the three figures, but an altar further on the left of the figure of the blessed virgin mary, and to the left of the bishop and above the altar a lamb about the size of that which is five weeks old. behind the lamb appeared the cross; it was a bit away from the lamb, while the latter stood in front from it, and not resting on the wood of the cross. around the lamb a number of gold-like stars appeared in the form of a halo

further on the left of the figure of the blessed virgin mary, and to the left of the bishop and above the altar a lamb about the size of that which is five weeks old. behind the lamb appeared the cross; it was a bit away from the lamb, while the latter stood in front from it, and not resting on the wood of the cross. around the lamb a number of gold-like stars appeared in the form of a halo. this altar was placed right under the window of the gable and more to the east of the figures, all, of course, outside the church at knock (mc- clure, 1983) the other witnesses came to the scene and o b s e rved the motionless fig u res. though it was raining all the while, they would re p o rt, the ground around the fig u res remained dry. yet when ma ry be i r n e s mother appro a c h e d to kiss the

FAUST

rth openly, and yet has not become more fair to see. the loathsomer her face, straightway the more she seeks the light of day. i see the time already nearing when townsfolk, honest and god-fearing, as from an infectious body shrinking, past you, you whore, will hurry slinking. in heart and body you ll despair if they but look you in the face! no more a golden chain you ll wear, no more beside the altar take your place! in fine lace collar to your pleasure you ll dance no more a happy measure. in some dark corner you will hide among beggars and cripples, side by side. even if god his pardon give, on earth you shall accursed live! martha commend your soul to god! can it then be you ll cap your other sins with blasphemy? valentine could i but to your withered body limp, you shameless woman, c

ther! oh, what agony! valentine i tell you, let the weeping be! when you from honour went apart, you stabbed me to the very heart. now through the slumber of the grave i go to god, a soldier brave. dies. cathedral mass, organ, and singing. gretchen among many people, evil spirit behind gretchen. evil spirit how different, gretchen, it was with thee, when thou, still full of innocence, here to the altar cam st, out of the well-worn, little book didst prattle prayers, half childhood s play, half god in thy heart! gretchen! where are thy thoughts? within thy heart what foul misdeed? is it for thy mother s soul thou prayest, who through thee to long, long torment fell asleep? upon thy door-sill, whose the blood -beneath thy heart already is there not stirring swelling life that tortureth itsel

dness, hands benevolence, when through the state a fever runs and revels, and evil hatches more and more of evils? who views the wide realm from this height supreme, to him all seems like an oppressive dream, where in confusion is confusion reigning and lawlessness by law itself maintaining, a world of error evermore obtaining. this man steals herds, a woman that, cross, chalice, candlestick from altar; for many years his boastings never falter, his skin intact, his body sound and fat. now plaintiffs crowd into the hall, the judge, encushioned, lords it over all. meanwhile in billows, angry, urging, a growing tumult of revolt is surging. great crimes and shame may be the braggart s token, on worst accomplices he oft depends; and guilty! is the verdict often spoken where innocence only itse

begs them free or saves them from the end. all know it well, and nevertheless it pleases few. enough, ye all are lost! so quickly to the work! phorkyas claps her hands; thereupon masked dwarfish figures appear at the door who execute at once and with alacrity the commands which phorkyas utters. hither, thou swarthy, roly-poly, goblin throng, trundle along, there s harm to do here as one will. the altar, golden-horned, bring forth and give it place, and let the glittering axe lie on the silver rim; fill all the water-jugs that one can wash away the black gore s horrible, polluting blemishment. spread out the carpet sumptuously here in the dust that so the victim may kneel down in royal wise and in it wrapped at once, although with severed head, may still be sepulchred with fitting dignity

ooing, toying; brew and coo on, idle, cloying, yet for that tis not the day. feel ye not a dull storm growing? hearken to the trumpet s blowing! ruin is not far away. menelaus hither urges all his host in mighty surges. arm ye for a bitter fray! by the victor s host entangled, as deiphobus was mangled, for this gallantry thou lt pay. when this trash hangs on a halter, straight she ll die upon the altar, to the sharpened axe a prey. faust bold interruption! odious it presses in; in danger itself i can t stand senseless violence. ill-message uglifies the fairest messenger; only bad messages bringst, ugliest, thou with joy. but this time thou shalt not succeed. with empty breath go, shatter thou the air. there is no danger here, and even danger itself would seem an idle threat. signals, explo

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

a number of instances in the torah where it specifically states that the lord hvhy was invoked by name. hence, it could be inferred that it was a common practice to do so among ancient hebrews. and to seth, in turn, a son was born, and he named him enosh. it was then that men began to invoke the lord hvhy by name. 6 from there he moved on to the hill country east of bethel..and he built there an altar to the lord hvhy and invoked the lord hvhy by name. 7 so he [yitza aq] erected an altar there [beersheba] and invoked the lord hvhy by name. 8" a variety of root mantra of particular importance to the mystical qabalah are found in the torah. some of the most prominent ones are: 1. the first part of the first of the ten commandments: anokhi yod heh vav heh elohekha(;yhla hvhy ykna lit. i am y

ce to trigger remembrance of the divine when entering and leaving a house. the central element in the mezuzah scroll is the affirmation of unity, the shema. a shrine should be installed, if possible, on the eastern wall of the room. it is said that shrines are spiritually alive and build themselves. a shrine within the context of the mystical qabalah is an utterly personal construct. it is not an altar as it is construed within the context of the practical qabalah, but a place where you go to honor and commune with the mysterious unknown at the roots of all things, however you envision or think of him and her or it. if your shrine centers upon small face, such as the lord hvhy, then you may choose, as many do, to have a place to put flower and incense offerings. it is also propitious to li

him and her or it. if your shrine centers upon small face, such as the lord hvhy, then you may choose, as many do, to have a place to put flower and incense offerings. it is also propitious to light a candle and keep it burning during your meditation and devotional activities. and, of course, your mother taught you to be careful with fire. one may also choose to keep a small bowl of water on the altar, as well as, any other articles that you feel are appropriate. even if you commonly wear shoes in the rest of your home, you should remove them before entering your shrine room, which you can think of as god s room. try to leave the world outside before entering it. you may want to make ablution before entering god s room. it is quite sufficient to wash your hands and face. in many tradition

shekhinah, respectively. attend to any calls of nature, and then make ablution, washing your hands and face, and if you wish, your feet. after making ablution, proceed to your dedicated room or spot where you have your shrine. at the doorway, touch the fingers of your right hand to your lips, then to the mezuzah on the doorpost, and then to your heart. bow to the shrine and then enter. go to the altar and kneel down before your shrine, briefly casting your gaze successively upon all the objects there, and finally upon the image of the name hvhy in the tzimtzum against the blue light of the endless. the next step is to make prostration. before people walk, they crawl; first on their bellies, then on their hands and knees. long before that, the fetal position is experienced in the womb. pro

images of shiva as rudra, and female images of vast face such as mahakali. these variations reinforce the flexibility within mystical worldviews to present aspirants with a range of viable options for their chosen ideals. a shrine room dedicated to the practice of vast face-centered meditation might look different from one that centers upon small face. if a tzimtzum is placed upon the wall of the altar, it may be devoid of content and bear only the surrounding vast face image of leviathan, surrounded by the clear blue light of the endless. another object that might be included in a shrine to vast face is a smooth vertical stone, called a lingam in the tantric tradition. the lingam represents the erect penis, and is symbolic of the yang or male potency of vast face. as part of the tantric r

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

has emphasised, it was in itself a kind of religion. walker has quoted a passage from ficino's close disciple and imitator, francesco da diacetto in which this comes out most clearly.1 diacceto describes how one who wishes to acquire "solarian gifts, should robe himself in a mantle of solarian colour, such as gold, and conduct a rite, involving burning of incense made from solar plants, before an altar on which is an image of the sun, for example "an image of the sun enthroned, crowned, and wearing a saffron cloak, likewise a raven and the figure of the sun" this is the solar talisman in the de vita coelitus comparanda which we thought might be derived from picatrix.2 then, anointed with unguents made from solar materials he is to sing an orphic hymn to the sun, invoking him as the divine

m animo, si dignis pro facilitate ritibus me praesento. en tibi faciles 1 op. lat, ii(i, p. 191. 2 agrippa, de occult, phil, loc. cit. 3 op. lat, ii(i, p. 185. 4 ibid, pp. 211 ff. 5 see above, p. 82, and walker, p. 33. 201 giordano bruno: first visit to paris aras struximus. adsunt tua tibi redolentia thura, sandalorumque rubentium fumus. en tertio susurraui barbara& arcana carmina.1 here are the altar and the fumigations, as in the ficinian solar rite, but the incantations, instead of being orphic hymns to the sun, are "barbara& arcana carmina. there is some kind of moral reform implied in circe's magic. she asks where is astraea, the justice of the golden age,2 threatens evil-doers, calls on the gods to restore virtue.3 as a result of her magic, men are turned into beasts,4 and this (qui

oncupiscence. let us put far from us the cetus of gluttony, the orion of ferocity, the river of superfluities, the gorgon of ignorance, the hare of timidity. let us no longer carry in our breast the argo of avarice, the cup of insobriety, the balance of iniquity, the cancer of slowness, the capricorn of deception. let not the scorpio of fraud come near us, nor the centaur of animal affection, the altar of superstition, the crown of pride, the fish of unworthy silence. may the twtns of indecent familiarity fall with them, and the bull of concern for mean things, the ram of inconsiderateness, the lion of tyranny, the aquarius of dissoluteness, the virgin of fruitless conversation, and the sagittarius of detraction' in the nova de universis phihsophia, ferrara, 1591, and venice, 1593. see abo

id (dial, ital, pp. 627 ff. 3 ibid, dial. 2 (dial, ital, pp. 705 ff* ibid, dial. 3 (dial, ital, pp. 766 ff. 5 ibid (dial, ital, p. 771. 227 giordano bruno in england: the hermetic reform sects are to be healed by the return to the egyptian religion and the kind of moral law which bruno associates with it. yet this reform he envisages as remaining in some manner associated with the church, for the altar, discussed under the constellation of that name, is to remain in heaven with the centaur, half beast (in the egyptian sense of god) and half man beside it.1 the centaur is admired for having healed the sick and shown a way to mount up to the stars. he is to remain in heaven, for where there is an altar, there must be a priest for the altar. under the corona australis, apollo asks what is to

loisters of the city were built along these girt, which were separated from one another by walls. four roads traversed the city, starting from four outer gates, the points of the compass, and running towards the centre. in the centre, and on the summit of the bill, there was a vast temple, of marvellous construction. it was perfectly round, and its great dome was supported on huge columns. on the altar, the only objects were a great "mappamondo" on which all the heaven 1 amabile, congiura, i, pp. 220 ff; blanchet, op. cit, pp. 66 ff. 2 campanella, cittd del sole, ed. e. solmi, modena, 1904. references are to this edition. 367 giordano bruno and tommaso campanella was depicted and another showing all the earth. on the ceiling of the dome were depicted all the greatest stars of heaven, with

FRATER U D PRACTICAL SIGIL MAGIC

l fears, but it is an undenia a matical way during sexual climax. we will get to know various other methods, too, but experience has shown that orgasm provides the most effective of magical trances. debauchees with glittering eyes may, however, be warned that this branch of sexual magic has little or nothing to do with sexual gfun. h in the past, when it was still trendy to work with gsacrifice c altar of transcendence, h etc obviously, this has a lot to do with tantric and taoist ideas, which state that the male should sex the magical trance/ activating the sigils/ 31 accord m after sexual intercourse (in hetero the first chapter it was mentioned that sigils should be internalized spasmodically. this can be done in several ways. our goal is always the same: to form an altered ing to these

FREEMASON BLUEBOOK

ll be all the praise. amen. response. so mote it be. charge at closing a lodge brethren: we are about to quit this sacred retreat of friendship and virtue, to mix again with the world. amidst its concerns and employments forget not the duties which you have heard so frequendy inculcated and so forcibly recommended in this lodge. be diligent, prudent, temperate, discreet. remember that around this altar you have promised to befriend and relieve every brother who shall need your assistance. you have promised, in the most friendly manner to remind him of his errors, and aid a reformation. these generous principles are to extend further. every human being has a claim upon your good offices. do good unto all. recommend it more especially to "the household of the faithful" finally, brethren, be

usicauld lang syne. i.behold! how pleasant and how good, for brethren such as we, of the accepted brotherhood, to dwell in unity. ii 'tis like the oil on aaron's head, which to his feet distils;like hermon's dew, so richly shed on zion's sacred hills. iii.for there the lord of light and love, a blessing sent with power; o may we all this blessing prove, e'en life for evermore. iv. on friendship's altar rising here, our hands now plighted be, to live in love, with hearts sincere, in peace and unity. the lambskin, or white leather apron. is an emblem of innocence, and the badge of a mason; more ancient than the golden fleece or roman eagle; more honorable than the star and garter, or any other order that can be conferred upon you at this or any future period, by king, prince, potentate, or a

ehold hefore you brother who has been duly elected master of this lodge and is now presented for installation. if any one of you know aught wherefore he should not be installed into that most honorable and responsible office, stand forth and declare it, or forever after hold your peace! hearing no objections, i will proceed with the installation. brother marshal, you will place our brother at the altar, there to receive the benefit of prayer, and take upon himself his official obligation. the master elect is placed at the altar facing the east; the chaplain is conducted to the altar facing the west. all rise. prayer by the chaplain. most holy and glorious lord god, we approach thee with reverence and implore thy blessing on this brother, elected to preside over this lodge, and now kneeling

and promise to support these regulations, as masters have done in all ages before you? the master assents. ins. officer in consequence of your cheerful conformity to the charges and regulations of the order, you are now to be installed master of this lodge, your brethren having full confidence in your care, skill and capacity to govern the same. brother marshal, conduct the master elect from the altar to the east. my brotherwith pleasure i invest you with this jewel of your office, the square. as the square is employed by operative masons to fit and adjust the stones of a building, that all the parts may properly agree, so you, as master of this lodge, are admonished, by the symbolic meaning of the square upon your breast, to preserve that moral deportment, among the members of your lodge

garment white as snow, and his hair white, like unto wool "god created the universe from his love, and he sustains it by his wisdom. in every system of cosmogony, the divine wisdom, the eternal light dissipates the primitive darkness, and fashions the world in the womb of chaos" this symbol is also represented by a white taper, which at the opening of the lodge you are (presumed) to light at the altar, thereby reminding you that before entering upon the important duties of your station you should first seek to be enlightened by the divine wisdom,which can only be obtained by diligently searching the revealed word of him "who is without beginning of days or end of years* i now conduct you to the oriental chair, and hail you as master of this maine masonic text book file//c /grand lodge/blu

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

iff could not initiate them, and as they were unable to see that the lack was in themselves, they felt provoked at hiram, as over-ambitious candidates of today feel slighted and stamp a spiritual teacher a fraud who is unable to give them immediate illumination and induction into the invisible, while they are still eating of the "flesh-pots of egypt" and unwilling to sacrifice themselves upon the altar of self-denial. the dissatisfied among hiram's men entered into a conspiracy to spoil his great masterpiece, the molten sea. part iv casting the molten sea as the spiritual gifts of the sons of seth flowered in solomon, the wisest of men, and enabled him to conceive and design a marvelous temple, according to the plan of his creator, jehovah, so hiram, the clever craftsman, embodied within h

FULL MOON RITUALS

lived by a lunar calendar, it was impossible to have two moons in a month, as a moon was a month! old castle ritual room wolf moon leader: red deer date: 30 december 2001 the days after yule had found red deer ever more intent on singing a place sometimes his alone but more often a part of the real world into the old castle environs. now, on the night of the full moon, he lay again on the central altar amid the circle and spiral of standing stones, only a few miles out in the country from the southern part of heaven. a glorious full moon shone overhead, with only wisps of clouds. she illuminated the lithons of rough hewn sandstone- the quarter-stones of which stood some twenty feet tall. when deer first found this circle, it was unlike any he'd experienced before- not actually a circle but

ull moon shone overhead, with only wisps of clouds. she illuminated the lithons of rough hewn sandstone- the quarter-stones of which stood some twenty feet tall. when deer first found this circle, it was unlike any he'd experienced before- not actually a circle but a spiral winding in from the north and completing two turns before meeting the circle of quarter-stones, then one more to the central altar slab- but over the past few years he'd become quite at home here. a newly built edifice on an anciently hallowed hillside. as part of the song, deer called the memory of a prior yule when he had lain just so upon that altar for what seemed hours- watching mama moon as she had appeared to sail through the regathering clouds- before he had become aware of the fog rolling in from chapel hill. e

moves to its far end and throws open the doors to the circular stone ritual room, the first room built here and still the old castle's heart. surprised by a magic he's never really noticed before, deer ponders how it is that doors from the northern end of the great hall open onto the north quarter of the ritual room. then decides that this is simply one of the many mysteries of the place. by the altar, cloud's apple broom stands and he wastes no time taking it in hand and sweeping widdershins in a widening spiral, until he removes all the dust and unwanted energy into the great hall and then into the fire. upon returning to the circular room, deer again admires the hemicolumns set against the wall about the stone room's perimeter, which support the ribwork of its vaulted ceiling, before o

it further to its lowest position. now, the mechanism virtually purrs as the copper blades covering the skylight retract beyond the small iris and drop all the way down to rest upon the capitals of the room's thirteen columns. in here, those same stars he'd lain beneath earlier seem even brighter, and twinkle with the promise of a presence which he eagerly anticipates. deer spreads the evening's altar cloth- black silk embroidered with a double spiral of spun silver, between the arms of which shine moons and stars- upon the old slab in the stone room's center. he has just placed candlesticks with one silver taper and one black, when he hears the rustle of folk arriving in the great hall. deer gives the cloth a final adjustment, assuring that the silver pentagram of celtic knotwork in its

ne black, when he hears the rustle of folk arriving in the great hall. deer gives the cloth a final adjustment, assuring that the silver pentagram of celtic knotwork in its center is appropriately oriented and quickly places quarter candles upon the four sculpted pedestals positioned at the room's perimeter- beeswax pillars heavily scented with the finest essential oils- and finally pauses at the altar for a brief moment, where he notices the first pale rays of tonight's moon lapping over the eastern edge of the widely opened skylight; rays of a tide which brings the promise of tonight's full moon shining down upon them in all her splendor. then a last check of the essentials upon the altar for this evening's ritual: a sun-bleached tortoise shell filled with sea-salt, a copper bowl of fres

FULLER J F C SECRET WISDOM OF THE QABALAH

everyone; consequently the qabalah has developed into a world-embracing philosophy well adapted to the ideals of a world-scattered race. in secret wisdom of the qabalah page 13 it will be found hinduism, taoism, buddhism, zoroastrianism, christianity, theism, deism, dualism, agnosticism, pantheism, satanism, spiritualism, and atheism; for every cult, except polytheism, has burnt offerings on the altar of the qabalistic mystery- magically depicted in the form of the pan-like baphomet. it is this extraordinary universality which it is important to remember, for it has been the binding force which has kept judaism intact; it has waterproofed it against solvent influences. further still, the qabalah does offer to humanity a world religion or cult. in a silent and secret way its doctrine is th

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

th gold, and the whole finished in a manner surpassing almost anything extant, was among the things found at macon on the saone, in the year 1764, and published by caylus. it represents cybele, the universal mother, with the mural crown on her head, and the wings of pervasion growing from her shoulders, mixing the productive elements of heat and moisture by making a libation upon the flames of an altar. on each side of her head is one of the discouri, signifying the alternate influence of the diurnal and nocturnal sun; and, upon a crescent supported by the tips of her wings, are the seven planets, each signified by a bust of its presiding deity resting upon a globe, and placed in the order of the days of the week named after them. in her left hand she holds two cornucopiae, to signify the

ds; but they returned to him no more: from which he judged that the surface of the earth had appeared above the waters. he therefore made an opening in the vessel, end upon looking out found that it was stranded upon the side of some mountain, upon which he immediately quitted it with his wife, his daughter, and the pilot. xisuthrus then paid his adoration to the earth: and, having constructed an altar, offered sacrifices to the gods, and, with those who had come out of the vessel with him, disappeared. him they saw no more, but they could distinguish his voice in the air, and could hear him admonish them to pay due regard to the gods. he informed them that it was on account of his piety that he had been taken away to live with the gods, and that his wife and daughter had obtained the same

s xix, 18 "the bush burned with fire and the bush was not consumed" exodus iii, 2. whether the signification of "bush" is the same as "grove" i know not, but josephus assures us that the bush was holy before the flame appeared in it. because of its sacred character, it became the receptacle for the burning "lord" of the jews. the ark, the religious emblem which moses bore aloft, was simply a fire altar on which the fire must continually burn. the fact will doubtless be observed that although the ark and the bush (female emblems) were invested with a certain degree of sanctity, they were nevertheless only receptacles for the substance within them. at the same time that the jews kept sacred or holy fires continually burning on their altars, they carried about a serpent on a pole representing

factsalready adduced, as early as the year 325, at the council of nice, a male trinity was formally established, and soon thereafter, the collylidians, a sect which rigorously persisted in the adoration of the female principle, were condemned. at the council of laodicea, a.d. 365, the 11th canon forbade the ordination of women for the ministry and the 44th canon prohibited them from entering the altar. the devotees of female worship, although for a time silenced, were evidently not convinced, and to force their understanding into conformity with the newly established order, the nestorians, in the year 430 a. d, reopened the old dispute, and formally denied to mary the title of mother of god. their efforts, however, were of little avail, for in the year 451, at the council of ephesus, the

the monumental remains in ireland, and while commenting on the mechanical skill of the druids, the rev. smedley says "i was present at the erection of the luxor obelisk in paris, and yet i think that i would have felt greater emotion if i had witnessed the successful performance of the old celtic engineer who placed on its three pedestals of stone the enormous rock which constitutes the druidical altar here at castle may" it is believed that this people understood the art of mining and that they were acquainted with the use of iron. the following is an extract from one of hamilton's letters on the antrim coast "about the year 1770 the miners, in pushing forward an adit toward the bed of coal, at an unexplored part of the ballycastle cliff, unexpectedly broke through the rock into a narrow

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ep, and deep their expression lies' therein; they their inward counselkeep,all their secrets shut within. and so he led me to the porch which look'douton the silent night.andstill he held myhand,andsaid. you are a stranger here,docome again! this is theonetrue church, and allwhojoinit will be happy on. earth, and go to heaven aswell-willyou be here? i asked.0,always,he replied, i serve before the altar! will you be my friend? said i. he answer'd,iwill love youalways,ifyou will only come. so then we kiss'd, and parted.(asoul'scomedy,pp.49-50)whosprinkles the lilies that bind thy browwiththe dewsthat."keep them cool and bright?whofolds thy garments white?whathand caresses and tends thy tresses, and clasps thy golden girdle now?whowashes thy feet that are white and fair,anddried themwithhis h

a consecrated priest, whilechester-whoaloneknewwaite's feelingsandhelped him to come to termswiththem-e-has died:thatgoing away was waite's salvation, and he had engineered ithimself255for the acolyte gabriel was the young serverwhomhe had met in 1881 during hisautumnat deal. all hesays of the boy is that he was'theintelligent son..of a widowed irish woman, poor and slatternly',who'served at the altar in a miserable catholic church'(sly,p.74)e .thepriest-in-chargeofthe church was fr james scratton,5'an eccentric elderly gentleman' and 'a ceremonial ne'er255 do-well'whocould offer no help to waite over his 'difficulties 'there was never a poor pitiful cleric more well-intentioned and more completely incompetent. nor would he help his server when the boy wished to study to become a missiona

erefore the ascending star which will govern during that period in the spiritual sky.thelessons and discourses which constitute the second division of the service will be followed by a dedicatory rite, which will openwitha choral hymn and a devout invocationallitany. a solemn act of dedication will then be made, and the seven-branched candlestick, which now overshadows you, will be lighted on the altar, representing the fivesenses,or faculties, and the two principles of the interior man, among otherprofoundsignificances.thesymbolic sacrifice of incense and perfume will be offered to the divine substance, representing the aspiration of the worshippers. acts of mystic renunciation will then be made by all present, after whichthepriest, as the ambassador of the superior world, will proceed to

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ich was closed and con255 cealed from the membersofthe latest circle of junior students 'frater d. was then chosen to be magus, and after his death frater a. at a date unknown, but he died in1600.his successor was fratern.n.,who in1604discovered the entrance to the cavern and caused it to be opened,120years after the decease of c.r. within the vault was found the body carefully preserved under an altar, and in his hand the parchment roll called the book t (testamentum, also copies of other valuable books of the fraternity, a "vita" and an "itinerarium" of the founder, certain songs(mantras),with mirrors, glasses, bells, lamps etc. after a careful examination of all these matters the vault was closed.'ithas been stated that this tomb still exists, but its situation is only revealed to high

d..made a picture which i shall remember to my dying day."thisis virtually apictureofmathersandhismanneris as autocratic asthatofmatherswhenheaddressesthelodge,"thenameofthecouncilofsevenhasbeeninvoked,andi who amtheseniorofseven, have comeuntoyou.knowme by thissign,"andheextendedhishand.onthe fore-finger flashed agreatring"!hedeconsecratesthetempleandjosephusis finished: taverner returned to the altar..then from under his cope he produced a curiously wrought metal box. he opened one end and took out of it a handful of white powder and strewed it upon the altar in the form of a cross 'unclean, he said, and his voicewas like the tolling of a bell. he opened the other end of the box and took out a handful of ashes, and these also he strewed upon the altar, defiling its white linen covering '

handful of white powder and strewed it upon the altar in the form of a cross 'unclean, he said, and his voicewas like the tolling of a bell. he opened the other end of the box and took out a handful of ashes, and these also he strewed upon the altar, defiling its white linen covering 'unclean' he said again. he stretched forth hisankh,and with the headofitextinguished the lamp that burnt upon the altar 'unclean' he said a third time, and as he did so, all sense of power seemed to leave the room, and it became flat, ordinary and rather tawdry. taverner alone seemed real, all the rest were make-believe."forthose who knewthegoldendawnandits magiciansthemessagewasclear-mathersservedthegoodandtrue,crow255leythefalseandevil.kingdom87crowley,ofcourse, served as a model magus for many wri255ters-f

cements, facing w.hierophant:fratresandsororesof the isis-urania temple of them:.r..velg:.d..assist me to open the temple in the grade of neophyte.'kerux:'hekas! hekas! este bebeloi!'thekerux returns to his place by the s. and w, giving the grade sign as he passes the throne of the e. n.b. in all movements of officers and members the course of the sun must be followed, as far as passing round the altar is concerned, excepting in reverse procession.thesalute of the grade must also be given when passing immediately in front of the hierophant and, within the portal, on entering or leaving the temple.hierophant:'fraterkerux,see that the temple is properly guarded.'thekerux gives one knock on the inner side of the door, without opening it, and the sentinel replies in like manner with the hilt o

can express, i proclaim that the sun has risen.'appendixckierophant:'khabs (knocks)hiereus:'am'(knocks)hegemon:'pekht (knocks)hiereus:'konx (knocks)hegemon:'om'(knocks)'pax'(knocks)begemon:'light (knocks)hierophant:'in (knocks)hiereus:'extension (knocks) end of the ceremony of the opening of the temple.12609ceremonyofthe admissionofa neophytethekerux removes the rose, lamp, chalice and paten from altar.hierophant:'fratresandsororesof the order of them.267 r.267.1 have received a dispensation from the second order to admita.b.to the 0=0 degree of neophyte, in witness whereof 1 command the honoured hegemon to see that the candidate is prepared.'thehegemon rises, removes his chair between the pillars and passes without the portal. he instructs the sentinel to prepare the candidate by hoodwink

GILBERT THE MAGICAL MASON

the bright centre;butwhat therein is contained, you shall (god willing (that are desirous ofoursociety) behold the same with your own eyes,butevery side or wall ispartedintotensquares,everyonewith their several figures and sentences, as they are truly showed and set forthconcentratumhere in our book. now as yet we had not seen the dead body of our careful and wise father; we therefore removed the altar aside, therechristianrosenkreuz19 we lifted up a strong plate of brass, and found a fair and worthy body; whole and unconsumed, as the same is herelivelycounter255 feited with all the ornaments and attires; in his hand he held a parchment book, calledt,the which, nextuntothe bible, isourgreatest treasure, which ought to be deliveredtothe censure of the world. at the end of this book standeth

h was closed and concealed from the members of the latest circle of junior students. frater d. was then chosen to be magus, and after his death frater a. at a date unknown,buthe died in 1600. his successor was fratern.n.,who in 1604 discovered the entrance to the cavern and caused it to be opened, 120 years after the decease of c.r. within the vault was found the body carefully preserved under an altar, and in his hand the parchment roll called the book t (testamentum, also copies of other valuable books of the fraternity, avitaand anitinerariumof the founder, certain songs(mantras),with mirrors, glasses, bells, lamps, etc. after a careful examination of all these matters the vault was closed.30themagical masonithas been stated that this tomb still exists, but its situation is only reveale

. 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 in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they foundwateronly in its stead. nehemiah caused an altar of sacrificeto be made of wood and other materials, and thiswaterwas poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then thew

rofessed would burn for ever. mateer, a reverend missionary, states that he knew of a great golden lamp in a hollow place inside a temple at trevandrum, kingdom of travancore, which he had the best authority for believing had burned continuously for 120 years. the abbe hue, a great traveller, states that he has seen and examined an everburning lamp. by the leviticallaw-lev.vi, v.13-thefire on the altar of jehovah was never allowed to go out; but we are not told that it was ever burning without supply.ithas been suggested that if everburning lamps were ever known, they would have beenfoundin this application; but we know that the sacred flame was60themagical masonallowed to go out, and was renewed from heaven on severaloccasions-lev.ix.,24; 2 chron. vii, 1; 1 kings xviii, 38. other writers

and desire. gen. xxiii. 8. 11.thespiritual soul. gen. xxxv. 18 (or rather what we should call the manasic ray. but to demonstrate in the clearest manner the entirely fanciful nature of the english translation of the hebrew nephesh, let us turn to leviticus xvii. 11. here we read,'foranomalies inthebiblical views of man 145the life of the flesh is in the blood, and i have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life (rev. ver. in this curious statement of doctrine we find the word nephesh three times. first it is translated 'life of the flesh. secondly 'soul. thirdly 'life. youmayread, say the revisers of the old testament, the first word 'life, as 'soul of the flesh; and the last word 'life' as 'soul .thel

GILBERT THE SORCERER AND HIS APPRENTICE

s of paradise issuing from the one river are: the spiritnaharthe one river.6pison6hiddekel'i'"1my'phrath\jgmox39. the square pyramid is attributed to the four elements: on the apex is the word ethmnmeaning essence: on the base is olamho'w,meaning world. 40. the calvary cross oftensquares refers to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube and the altar of incense.theazoth lecture3741. the hexagram of tiphereth is formed from the pillars on each side. in chesed is the water, in geburah is the fire and tiphereth unites and reconciles them just asmforms the reconciliation betweeneandc'.42. this diagram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is refle

hom thou didst prove at massah, and with whom thou didst strive at the waters of meribah; who said unto his father his mother, i have not seen him; neither did he acknowledge his brethren, nor knew his own children; for they have observed thy word, and kept thy covenant. they shall teach jacob thy judgments and israel thy law: they shallputincense before thee, and whole burnt sacrifice upon thine altar, bless,loi;d,his substance, and accept the works of his hands; smite through the loins of them that rise against him, and of them that" hate him, that they rise not again' the armorial bearings of simeon are- yellow, a sword. these are the blessings of the twelve tribes of israel, whose names were engraven upon the twelve stones. of the high priest's breastplate, upon which, according to som

ection that their supposititious 'inventor' was jacques gringonneur, an astrologer and qabalist, furthermore, cards were known prior to this period among the indians and the chinese. etteilla, indeed, gives in one of his tracts on the tarot a representation of the mystical arrangement of these52 the sorcererand his apprentice cards inthetemple ofptahat memphis, and he further says:'upona table or altar, at the heightofthe breast of the egyptian magus (or hierophant, were on one side a book or assemblageofcards or plates of gold (the tarot),andontheother a vase,etc.'this idea is further dilated upon by p. christian (the disciple of eliphas levi, in his'histoiredela magie,'to which i shall have occasion to refer later.thegreat exponents ofthetarot,court de gebelin, levi, and etteilla, have a

eights are attached to his armpits) he symbolisessacrifice. 13. death.a skeleton armed with a scythe (wherewith he mows down heads in a meadow like grass. he signifiestransformation,orchange. 14. temperance.an angel with the sign of the sun on her brow pouring liquid from one vessel into another. she representscombination. 15. the devil.a horned and winged demon with eagle's claws (standing on an altar to which two smaller devils are bound by a collar and cord. inhis.left hand he bears a flame255 headed sceptre. he is the image offateorfatality,good or evil.16. the lightning-struck tower.a tower whose upper part is like a crown, struck by a lightning-flash (two men fall headlong fromit,one of whom is in such an attitude as to form a hebrew letterayin.)sparks and debris are falling.itshowsr

d down in books on occultism that the signs of the zodiac were originally only ten, and that virgo and scorpio were originally one, as the likeness of the symbols seems to indicate, libra being added by the egyptian priests.inthis there is a certain amount of truth. libra was introduced by the priests of egypt, or perhaps earlier, but not as an additionbuta substitution; the original sign was the altar ara (fig. 11, sometimes called the altar of abel, which, with the decanal signs, clearly shows the mystery of the atonement, rising above the law of karma.thesign of libra, or the balance of the table of osiris, indicates the weighing of the actsofthedead, and the future state as the certain result thereof, a conception natural and obvious to a people whose ideas were bounded by the lower pr

GILBERT R A THE MASONIC CAREER OF A

history of the higher degrees with their inward spirituality. the danger of such an attempt is that of falling into the follies of occultism, but waite avoided that danger, as fort newton had observed in 1916 'brother waite warns us against the dark alleys that lead nowhere, and the false lights that lure to ruin, and he protests against those who would open the pandora's box of the occult on the altar of masonry. after a long study of occultism, magic, omens, talismans and the like, he has come to draw a sharp line between the occult and the mystical, and therein he is wise'114[114. we too, perhaps, would be wise if we did him the courtesy of studying his work and recognizing its peculiar genius. 113[113] the secret tradition in ]freemasonry (1937, p. x 114[114] some deeper aspects of mas

GLOBAL FREEMASONRY

s figures. there are so many pagan decorative elements inside the chapel that a priest, writing an account of the baptism he performed of the baron of rosslyn in 1589 complained "because the chapel is filled with pagan idols, there is no place appropriate to administer the sacrament. in august 31, 1592, as a result of pressure exerted on baron oliver st.claire of rosslyn, the chapel's pagan-style altar was destroyed (tamer ayan "the oldest known masonic institution-the scottish royal order" mimar sinan, 1998, no.110, pp.18-19) rosslyn chapel at the present time and an example of its pagan symbols. according to their thesis, the templars underwent a great change while they were in jerusalem. in the place of christianity, they adopted other doctrines. at the root of this lies a secret that t

es and philosophy found in ancient egypt are most similar to those in masonry draws our attention there first.66 again, an article in mimar sinan entitled "the social origins and aims of freemasonry" says: kh materialism revisited modern masonry preserved ancient egyptian philosophy and uses symbols to give it expression. in the above photograph of a lodge, the pharaoh's image on the front of the altar is an example of this symbolism. global freemasonry pharaoh in the lodge ki materialism revisited kj at the entrance of the grand masonic lodge in washington d. c. there are two ancient egyptian sphinxes. above, left and below: representations of masonic temples a depiction of the ancient egyptian city of memphis. the masons regard this city, with its numerous pagan temples, as the "source o

GNOSTIC CATECHISM

history of the higher degrees with their inward spirituality. the danger of such an attempt is that of falling into the follies of occultism, but waite avoided that danger, as fort newton had observed in 1916 'brother waite warns us against the dark alleys that lead nowhere, and the false lights that lure to ruin, and he protests against those who would open the pandora's box of the occult on the altar of masonry. after a long study of occultism, magic, omens, talismans and the like, he has come to draw a sharp line between the occult and the mystical, and therein he is wise'114[114. we too, perhaps, would be wise if we did him the courtesy of studying his work and recognizing its peculiar genius. 113[113] the secret tradition in ]freemasonry (1937, p. x 114[114] some deeper aspects of mas

GNOSTIC HANDBOOK

m the union of heaven and earth. the brick wall itself was therefore set in wavy courses to symbolize the primeval waters, representing the first stage of creation. the exterior walls of the temple resembled a fortress, so as to defend it against all forms of evil. the temple was entered through two pylons, beyond which lay an open court. this court sometimes had colonnades along the sides and an altar in the middle. next, along the temple-axis came the hypostyle, a pillared hall often surrounded by small rooms which are used for the storage of temple equipment and for other secondary purposes. finally, there was the sanctuary, which was a dark room containing the shrine, where the figure of the neter was placed. the sancthe gnostic handbook page 66 tuary s doors were shut and sealed all y

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

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 of the fallen facets of the organism and the things of the world to the higher self (yechidah. the characteristic of the city is that it is a manufacturing town with a altar dedicated to apollo. these two characteristics are very important; the first represents the power of the heart centre, when properly activated it manufactures static forces that transform the organism. the second characteristic represents the importance of the mystery teachings. through modern scholarship it has been discovered that many of the greek mysteries completed and fulfilled the anc

ate such as the ritual clothes worn in the temple of solomon or even nothing at all such as in the skyclad (naked) tradition of some schools of natural ritualism and wicca. in gnostic ritualism a white robe is normally worn by the psychic and a black robe by the pneumatic. in some rites a smaller over-robe is sometimes worn. it varies in colour depending on the ritual. other materials can include altar pieces, hangings and banners of the four elements. all of these help impress the mind that this is a special occasion, and that symbols need to be processed in a different manner. robes are important for they disassociate the wearer from everyday situations and focus on the special nature of the ritual. tools there is much debate about what tools are needed for ritual practise. again, these

burah -chesed: lust. geburah- tiphareth: justice or adjustment. geburah- hod: hanged man. geburah is also related to the following correspondences. egyptian god: horus and nepthys colours (emperor scale of colour) bright scarlet. greek: thor, aries and hades. stone: ruby plants: nettle, oak. perfume: tobacco. believe it or not, here he has all the information required to create his ritual. on the altar will be the five of swords, the major working will be to travel through this card and come back with a sense of power. he will place the tarot trumps of the related four centres in each elemental corner. he will wear a black robe with a bright scarlet overlay. he will burn tobacco and perhaps some nettle as his incense. he will play martial music (mars from holst s planets is effective) and

GOETIA LUCIFERIAN

s, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. a phallic symbol or stone god may be near the mask as well, symbolizing the solar creative force of the beast 666- one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel name of uriel painted white on a black background in hebrew. the temple is to be arranged in accordance with the zelator hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the

et go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence. give the zelator sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the bread and salt. place the wand aside. consume the bread and salt. as you consume the repast of earth, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

uly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, and a talismanic emblem with the name of gabriel painted orange on a blue background in hebrew. the temple is to be arranged in accordance with the practicus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the

go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking her for coming into your presence" give the practicus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the cup of wine. place the wand aside. drink the wine. as you partake of the element, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. d

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

uly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be arranged in accordance with the theoricus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform

go of your reasoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence" give the theoricus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the rose. place the wand aside. inhale the fragrance of the rose. as you partake of the rose, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this cer

GOLDEN DAWN RITUALS B

agrams should proceed and close all invocations and evocations. it is the tracing of these important pentagrams that allows the elements to be in a state of equilibrium and harmony. in closing, these currents are reversed. note: herein is a great secret and blind hidden from the uninitiated practitioner of our science. in the watchtower ritual, the invoking pentagrams of should be traced over the altar in the center of the working in the opening and in the closing as well. the uninitiated will be performing a ritual and possibly working with elements not in harmony with each other. the l.b.r.p. is taught in the outer order so it will not be covered in this lesson. the l.b.r.p. is for general work and unimportant matters. 6 the following are banishing and invoking spirit pentagrams, both ac

GOLDEN DAWN RITUALS D

ngs where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n! a lamp, representing o! bread and salt, representing l! the altar draped in black. it is also important to get an astrological figure of the position of the heavens at the time of consecration. however, the zodiacal wheel is also appropriate for the consecration of the lotus wand. to be more specific, an actual time figure of the constellations will aid the adept should he or she wish to chose to utilize this method. you may want to mark off your area of w

he east, circumambulating once around while saying the call for o. step 3 now the temple area has been cleansed with banishings so that you have a favorable working environment for the consecration of the lotus wand. take up the lotus wand by the white end, and circumambulate around three times, beginning in the east, and ending in the east. after you have done this, return to the west behind the altar, facing east, and make the 0=0 saluting sign while saying the adoration to the lord 6 of the universe. pause for a moment after you have made the sign of silence, and allow yourself to feel the energy in the temple. step 4 perform the supreme invoking ritual of the pentagram at the four quarters of the room, tracing the proper pentagram in each quarter with the appropriate divine names. be s

ngthen me in the work of the nature and attributes of (zodiacal sign. note: as you are reciting the invocation at each quarter, it is important that you trace in the air with your lotus wand, the invoking pentagram of the sign required. so, if you are dealing with a, you will use the invoking pentagram of o. after you have sufficiently charged all twelve bands, then you will lay your wand on your altar with the lotus facing east, you will stand in the west, raise both of your hands, and enflame yourself with the following prayer "oh isis, great goddess of the forces of nature, let thine influence descend and consecrate this wand which i dedicate unto thee for the performance of the works of the magic of light" step 6 wrap your lotus wand in the appropriate silk or linen. 8 step 7 purify th

GOLDEN DAWN RITUALS F

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

lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new u

d a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion of the b.r.h, the adept should place his lotus wand on the altar. 3 note: when the lotus wand is

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

g "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 let the adept now taking up the wand by the white band, circumambulate (in the direction of the sun) and desoil three times. step 6 upon completion, let the adept now return to the west of the altar, facing east, and recite the adoration to the lord of the universe. let the adept include the sign of the enterer and the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou, the vast and mighty one, ruler of the light and of the darkness" step 7 let the adept now perform the s.i.r.p at the four quarters. be sure to u

GOLDEN DAWN RITUALS G

compasseth the whole land of ethiopia. and the name of the third river is hiddekel: that is it which goeth toward the east of assyria. and the fourth river is euphrateitg empowerment and consecration ritual for the four elemental weapons of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical

hat holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element requi

red, utilizing the lotus wand and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the quarter of the element whose implement is being consecrated and empowered. step 9 let the adept hold the lotus wand by the appropriate corresponding kerubic band. trace in the air over the implement that is being consecrated a circle followed by the appropriate spirit pentagram and the appropriate invoking pentagram for that particular element. this should almost be an imaginary astr

the qabalistic cross and prayer. when the consecration and empowerment of the implement is complete, let the adept keep his or her tool wrapped in white silk or linen. step 13 purify the temple with n and consecrate with o, exactly as in the opening of the ceremony. step 14 perform the reverse circumambulation, closing the vortex by utilizing the closing of the veil. step 15 standing west of the altar facing east, say: 12 "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitations with the blessings of hwchy, hcwhy. step 16 perform the l.b.r.p "i now declare this temple and rite duly ended" note: if you are consecrating only one tool and not all of them at one time, you may close with the supreme banishing ritual of the pentag

GOLDEN DAWN RITUALS K

true adept does not require external motivation but only a strong hunger to unite with the divine. twklm "by their fruits ye shall know theitk ritual of the consecration of the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r chief adept- winged globe wand and crux ansata 2 second adept- phoenix wand and crux ansata third adept- lotus wand and crux ansata pastos circular altar with elemental tools cross of obligation written oath of obligation (this ritual is to be used for a new vault and on each day of corpus christi (members assemble and wear regalia. the three chiefs are robed and seated as in opening of 5=6. the vault door is closed; the pastos remains inside the vault, but the circular altar is placed in the outer chamber, in the center. upon the altar are t

side the vault, but the circular altar is placed in the outer chamber, in the center. upon the altar are the cross, cup, dagger, and chain as usual, as well as the crossed scourge and crook. the incense burner is also placed over letter shin. water is placed in the cup) chief adept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser ba

ck end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser banishing ritual of the hexagram (second adept performs this with black end of wand, holding it by the white band. on completing the circle in the east, he gives the 5=6 signs, and the analysis of the keyword) chief adept (advances to the altar without his wand, taking the cross from the altar, goes to the south, raises the cross above his head and slowly circumambulates the chamber with sol, repeating "and when, after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" chief adept (on reaching the south

s, winding a black, ever-rolling abyss, ever espousing a body unluminous, formless, and void (reaches north and facing it, shakes chain thrice and draws the invoking earth pentagram, saying "emor dial hectega. in the names and letters of the great northern quadrangle, i invoke ye, ye angels of the watchtower of the north (replaces the chain upon the ox head. takes the incense, goes to the west of altar, faces east, raises it, and draws equilibrium spirit pentagrams, saying "exarp bitom (draw active pentagram) hcoma nanta (draw passive pentagram) in the names and letters of the mystical tablet of union, i invoke ye, ye divine forces of the spirit of life. i invoke ye, ye angels of the celestial spheres whose dwelling is in the invisible. ye are the guardians of the gates of the universe! be

"in and by that word, i declare the portal of this vault of the adepti duly opened (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen" all (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen (fourth adept replaces the altar within the vault, leaving the cross, cup and dagger in place outside for use in the obligation. close the door of the vault. the chief, second and third adepts take their places and open in the 5=6 grade) second adept/ third adept/ chief adept/ second adept/ chief adept "avete, fraters et sorors" second adept "rosea rubea" third adept "et aurea crucis" chief adept "very honored fraters et so

GOLDEN DAWN RITUALS VENUSZAM16

ath, i command ye, o ye dwellers in the realm of fire, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of nogah" step 7 go to the appropiate dirtection to begin the supreme invoking ritual of the venus hexagram. perform the keyword in the east. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of venus. say "o thou divine one, who dwellest in the majesty and desire of netzach, the seventh sephira. yhvh tzboath, lord of hosts, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within

until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence hagiel, in order that spiritual vision may be mine, and that it may assist us to overcome all obsticles of both a spiritual and material nature so that this order may grow with great rapidity and thus, may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of yhvh tzboath, to consecrate in due ceremonial form this venus talisman. and i assert, that with divine aid, i shall invoke the intelligence hagiel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to the en

nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of netzach witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of nogah which i have invoked to this temple, know that all is now in readiness to consecrate this talismatic bowl of desire. aid me with your power that i may cause the great angel haniel to give life and strength to this creature of talismans in the name of yhvh tzboath" step 16 go to the east of altar, face west. place the left hand on the

om concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of nogah named hagiel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee

name of yhvh tzboath a (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence hagiel" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the hathor, invoke hathor as follows "o thou,who art goddess of

GOLDEN DAWN RITUALS Z1

between the pillars is the porchway of the region immeasurable. the twin lights which burn on their summits are "the declarers of the eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of th

chy being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element of o. at the west is the cup of wine, allied by its fluid form to the element of n. at the north are bread and salt, allied by their substance to the element of l. the elements are placed upon the altar according to the winds "for osiris onnophris who is found perfect before the gods, hath said 'these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will: and the cup of wine is the pouring out of the blood of my heart, sacrificed

th s is fitting for the "inductor to the mysteries" as there is placed in that balanced and central position that knowledge of the light in trapt. being placed before paroketh at the point of its rending marks the shining forth of the light through the veil, and the translation of the three supernals to the outer order, which is represented by the red calvary cross and the white triangle upon the altar. thus, the station of hierophant's throne fitly represents the rising of the sun of life and light upon our order. the robe of scarlet represents the flaming energy of the divine light, shining forth into infinite worlds. upon the left breast is a white cross to represent purification unto the light, and this cross may be one of the following forms: in which case it alludes either to the cro

mbolism of the opening of the 0= 0 grade of neophyte the opening ceremony begins with the cry of the watcher within who should come to the right front of the hierophant and raise his wand. this symbol of the ray of the divine light from the white triangle of the supernals descends into the darkness and warns the evil and uninitiated to retire, so that the white triangle may be formulated upon the altar through the combined effect of the formulae of the opening ceremony. having done this, he sees that the entrance is properly guarded. then the hierophant calls to the hiereus to test the members by the signs, the knowledge of which shows that they, though in the land of blindness and ignorance, have yet seen that triangle of divine light from the supernals formulated in darkness. it is then

n to fix the light there. thmaa-est, the goddess of truth, passes twice because her rule is of the balance of the two scales, and she retires to her station between the pillars there to complete the reflex of the middle column. the watcher within and the rest circumambulate thrice as affirming the completion of the reflection of the perfecting of the white triangle of the three supernals upon the altar. then follows the adoration of god, the vast one, the lord of the universe at which again all give the sign of the enterer, the sign of the projection of the force of light. then only does the watcher declare that the sun has arisen and that the light shineth in darkness. now comes the battery of the 0= 0 grade. the single knock of the hierophant repeated by the hiereus and the hegemon affir

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. 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 prepared. speech of hegemon. 7. g admission of candidate. first barring by kerux. first baptism of the candidate with o and n. 8. h the candidate is conducted to the foot of the altar. hierophant asks, wherefore has thou come, etc. candidate replies, i seek the hidden light, etc. 9. i candidate is asked whether he is willing to take the obligation. he assents and is instructed now to kneel at the altar. 3 10. j administration of the obligation, and raising the neophyte from the kneeling position. 11. k candidate is placed in the north. oration of the hierophant, the voice

allenge of hiereus. speech of hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in north. third baptism. speech of hegemon allowing candidate to approach unto the gate of the east. 15. o hoodwink slipped up for the second time. hierophant challenges. hegemon answers for candidate. speech of hierophant. candidate passes on. 16. p candidate led to west of altar. hierophant advances by the path of samekh. officers form the triangle. prayer of hierophant. 17. q candidate rises. hierophant addresses him, long has thou dwelt in darkness. quit the night and seek the day. hoodwink finally removed. scepters and swords joined. we receive thee, etc. then the mystic words. 18. r hierophant indicates lamp of kerux. he commands that the candidate be conducted

dvances by the path of samekh. officers form the triangle. prayer of hierophant. 17. q candidate rises. hierophant addresses him, long has thou dwelt in darkness. quit the night and seek the day. hoodwink finally removed. scepters and swords joined. we receive thee, etc. then the mystic words. 18. r hierophant indicates lamp of kerux. he commands that the candidate be conducted to the east of the altar. he orders hiereus to bestow signs, etc. hiereus places candidate between pillars. signs and words. he orders the fourth and final consecration to take place. 19. s hegemon removes rope and invests candidate with his insignia. hiereus then ordains the mystic circumambulation in the path of light. 20. t hierophant lectures on the symbols. proclamation by kerux. 21. u hierophant commands hiere

come. g. the name and sigil of the spirit, wrapped in a black cloth or covering is now placed within the circle at the point corresponding to the west, thus, representing the candidate. the consecration of baptism by n and o of the sigil then takes place, and the proclamation in a loud, firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good sp

g him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good spirit, the sigil is now to be placed within the white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be placed

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will appear a ray of bright light as if preparing to penetrate the darkness covering him. the result of this will be that the candidate, during the whole of the ceremony of admission, will usually appear to be somewhat automatic and vague. the reception and consecration take place symbolically in the darkest part of twklm. the moment this is finished, the candidate is conducted to the foot of the altar, that is, under the citrine part of twklm which receives the impact of the middle column. now, the hegemon throughout the ceremony acts as guide, prompter and answerer for the candidate. his office towards the candidate is analogous to that of his higher soul- wherefore also, the hegemon holds in his hand the mitre-headed sceptre to attract, since it is the sceptre of wisdom, the higher self

act of the middle column. now, the hegemon throughout the ceremony acts as guide, prompter and answerer for the candidate. his office towards the candidate is analogous to that of his higher soul- wherefore also, the hegemon holds in his hand the mitre-headed sceptre to attract, since it is the sceptre of wisdom, the higher self of the candidate. at this moment, as the candidate stands before the altar and the simulacrum of the higher self is attracted, so also arises the form of the accuser in the place of the evil triad. this similarly attracts the simulacrum of the evil persona of the candidate. 4 were it not for the power of the 42 lettered name in the palaces of hryxz (the gods of which are usually called the great assessors of judgment) the actual evil persona would at once formulate

into the truth of the accusations formulated by the evil and averse antithesis. the assessors of judgment come not under the head of invisible stations, but during the obligation and circumambulation of the candidate, until he is brought to the light, they hover immediately about the limits of the temple and their evil antithesis immediately below. therefore, when the candidate stands before the altar before the obligation, is the decision actually taken by the human will of the candidate. rarely in his life has he been nearer death, seeing that he is, as it were, disintegrated into his component parts. the process of symbolic judgment takes place during the speech of the hierophant to the candidate, the answer of the hegemon and his consent to take the obligation. the moment the candidat

date, the answer of the hegemon and his consent to take the obligation. the moment the candidate thus consents, the hierophant advances between the pillars as if to assert that the judgment is concluded. he advances by the invisible station of harpocrates to that of the evil triad, which he symbolically treads down, so that as aroueris, he stands upon the opposer. he then comes to the east of the altar, interposing between the place of the evil triad and the candidate. at the same time, the hiereus advances on the candidate s left, the hegemon on his right, thus formulating about him the symbol of the higher triad before he places his hand upon the symbol of the three supernals upon the altar. again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the natura

s again slipped up giving a still further glimpse of the nature of the divine light, though to the mind of the candidate, an imperfect one. therefore, it is to him, as expressed in the answer of the hegemon, a light dimly seen through the darkness, yet heralding a glory beyond. the speech of the hierophant formulates the forces of the hidden central pillar. after this, the candidate passes to the altar of the univese, which receives the influences of the three pillars, as though the ray from the divine would descend into the darkness of the mind, for then, but not until then, is he fitted to realize what are the first things necessary to the search for the shining light. the hierophant now leaves his throne and passes between the pillars, either halting there during the prayer or halting a

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, water, and air with the final principal of earth. its sealing properties come from a fiery wall of c infused within the elements of the microprosop..ritual i 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 3 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 perform the s.i.r.p. step 4 create a vortex. perform the adoration to the lord of the universe. step 5 stand west of the altar, face east, and recite the enochian spirit invocation. oh-el so-noo-ef vah-oh-ar-sah-gah goh-hoh ee-ah-deh bah-el-teh, eloh- en-ess-heh kah-el-zohd voh-en-peh-hoh. soh-beh-rah zohd-oh-el roh-ar ee tah en-ah-zohd-peh-ess, oh-deh gah-rah-ah tah mah-el-peh-ar-gah. deh-ess hoh-el-kuh kah-ah noh-heh-toh-ah zohd-ee-em-zohd, oh-deh koh-em-mah-heh tah noh-beh-el-oh-heh zohd-ee-eh-en. soh-bah teh-hee

mine operation, that thou leave thine abodes and habitations to concentrate about me, invisible, intangible, as a shroud of darkness, a formula of defense; that i may become invisible, so that seeing me men see not, nor understand the thing that they behold" step 8 perform l.i.r.h. of l. perform the s.i.r.h. of hnyb, with l. close with the analysis of the keyword. step 9 return to the west of the altar. say "lady of darkness who dwellest in the night to which no man can approach, wherein is mystery and depth unthinkable and awful silence. i beseech thee in thy name shekinah and aima elohim, to grant thine aid unto the highest aspirations of my soul, and clothe about me with thine ineffable mystery. i implore thee to grant unto me the presence of thy archangel layqpx, the great prince of sp

rt of my nature, i being in the presence of a specific group or individual, so that i may remain in the light of day, yet remain hidden as if in the night to my enemies or those i choose not to see, feel, or know, as long as the black cord remains around the parchment. and i declare that all is now ready for the due fulfillment of this ceremony of the magic of light" step 15 go to the east of the altar, facing west, with the left hand on the triangle, and the right hand holding the black band of the lotus wand upright. say "come unto me, o shroud of darkness and of night, by the power of the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me as an unseen guard and shroud of utter silence and of mystery

e cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass by the gate of the invisible, save by the virtue of the name of light" step 20 formulate the shroud forcibly. say" i am the light shrouded in darkness. i am the wielder of the forces of the balance" 9 step 21 concentrate the shroud mentally. go to the west of the altar, and remain standing. say "o thou divine creature of the creative darkness of spirit, formulate thou about me. i command thee by the name of hwchy. come unto me, shroud of darkness and of night. i conjure ye, o particles of spiritual darkness, that ye enfold me as an unseen guard and as a shroud of utter silence and of mystery. in and by the names hyha, alga and \yhla hwhy, i conjure thee. i

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ce, so that i may not shrink in my hour of trial, but that my name may be written upon high and my genius stand in the presence of the holy one, blessed be he" step 5 standing in the east facing west, expand your aura and create an animated shell of yourself from your own nephesch through your ruach. vibrate your power name (motto) into the creation of this form. step out of it and then go to the altar in the west facing east and look at yourself. 4 invocation of hru "i invoke thee by the divine name of iao, thou great angel hru, who art set over the operations of secret wisdom as the sphinx is set over the land of egypt. strengthen and establish very honored frater/soror_ in his search for divine light. build and strengthen his will and neschamah to aid him in the accomplishment of his tr

r/sister! come with peace in your spirit. pass thou through every region of the invisible into a place wherein thy genius dwelleth, because thou cometh in peace. dwell within that sacred land that far off travellers call naught! be at peace with all the world, remain clothed in the light of purification, dwell within the heart of thy lord ynda forever and ever" step 8 now turn westward facing the altar, kneel, and say: 5 "oh lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this traveller of the night who now kneeleth before thee, and grant unto him, the highest aspiration of his soul, to the glory of thy name. amen" step 9 stand up and walk your spirit form to the altar facing east. visualize your spi

luence of thy divine ones descend upon his/her head, and teach him/her the value of selfsacrifice so that he/she shrinks not in the hour of trial, but that thus his/her name may be written on high and his/her genius stand in the presence of the holy ones" step 17 go to each quarter and make the grade sign of that quarter following each one with the sign of osiris slain and risen. move back to the altar and say "and now, in the name and powers of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and i solemnly charge ye by the divine names hwchy, hcwhy to guard this spirit and the sphere of very honored frater/soror, and keep far from him all evil and the unbalanced that they be not allowed to penetrate to his spiritual realm. inspire and sanctify him so that he

, and keep far from him all evil and the unbalanced that they be not allowed to penetrate to his spiritual realm. inspire and sanctify him so that he may be a light into the body and the lantern of illumination guiding into the completion of the great work" step 18 move to the east. reunite with yourself, meditate on your spiritual self and your true will. step 19 move back to the west behind the altar, and close by the watchtower and final releae magical eucharist r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 (note: this should be preferably performed between four to five adepts. otherwise it may be performed entirely by one adept) opening by watchtower (after the watchtower, the four elements are brought to the center altar (one adept each brings forth one of the elements "beho

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z e l a t o r a d e p t u s m i n o r 2 (note: this should be preferably performed between four to five adepts. otherwise it may be performed entirely by one adept) opening by watchtower (after the watchtower, the four elements are brought to the center altar (one adept each brings forth one of the elements "behold, the holy symbol of (name of element (this is said while they set it on top of the altar) chief adept "for osiris onnophris, who found perfect before the gods hath said (point toward the altar 'these are the elements of my body, perfected through suffering, and glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering (lifts up the rose on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a c

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

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

o the first adept, makes the sign of the enterer toward first adept and the first adept returns with the sign of silence. this is repeated until all are done, in which the third adept, or the last adept, makes the sign of the enterer to the chief adept who responds with the sign of silence (first, second and third adepts move to the east) chief adept (forms himself into a cross behind the cubicle altar "the light of the cross" first adept "virgo, isis, mighty mother" second adept "scorpio, apophis, destroyer" third adept "sol, osiris, slain and risen" first adept "isis (forming sign) second adept "apophis (forming sign) third adept "osiris (forming sign) chief adept "iao! let the divine light descend" first adept "such are the words (all close the vortex) chief adept "we thank thee oh lord

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

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e accomplishment of his/her true will. should_(his/her name_ will to absorb into the infinite, or to be united with his/her chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labor and heroism of incarnation on this planet or another, or in any star, or aught else, unto_(his/her name_ may there be granted the accomplishment of his/her true will" step 9 go to the altar, and visualize the deceased at the east facing west. step 10 "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish_(his/her name_ in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus he/she may be enabled to rise beyond

the operations of this secret wisdom. strengthen and establish_(his/her name_ in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 11 go to the east of the altar. make the rose cross over the elements while vibrating the enochian spirit invocation. perform the qabalistic cross. step 12 "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body, perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering. and the flame-red fire as the energy of

ansed and purified through him our master, o thou dweller of the invisible. like him, thou pilgrim of the ages, hast thou toiled. like him hast thou suffered tribulation. poverty, torture, and death hast thou passed through. they have been but the purifacation of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true stone of the wise. step 15 pass from the altar to the east. step 16 "come in peace, o beautiful and divine one, to a body glorified and perfected. herald of the gods, knowing_(his/her name_ speech among the living! pass thou through every region of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land beyon

herein with thy lord ynda forever" step 17 turn and look west, raising eyes. step 18 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualising the brilliance descend upon the image of the deceased in the place of the neophyte. step 20 "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings_(his/her name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the dar

hy divine ones descend upon his/her head, and teach him/her the value of selfsacrifice so that he/she shrink not in the hour of trial. but that thus his/her name may be written upon high and his/her genius stand in the presence of the holy ones in that hour when the son of man is invoked before the lord of spirits and_(his/her name_ stands in the presence of the ancient of days" step 28 go to the altar "and now in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of_(his/her name. keep far from him/her all evil and the unbalanced that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her being a

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e blotted out from among us. to obtain real force implanted in any magical weapon by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and stren

and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near the n. step 2 take up the lotus wand by the black end. stand at the west of the altar facing east. step 3 say "hekas hekas este bebeloi" step 4 take up the cup and purify with n, sprinkling to the east, south, west, and north. say "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral w

ing west near the n. step 2 take up the lotus wand by the black end. stand at the west of the altar facing east. step 3 say "hekas hekas este bebeloi" step 4 take up the cup and purify with n, sprinkling to the east, south, west, and north. say "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud, resounding sea" put down the cup on the altar. 4 step 5 take up the incense and wave it as you pass round to the east, south, west, and north while saying "and when after all the phantoms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" put down the incense. step 6 take up the lotus wand. circumambulate with a three times

band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of the hexagram of f, holding the wand by white band. give the 5=6 signs and the analysis of the keyword. step 8 return to the west of the altar. turn to face the direction in which you have found f to be, standing so that the altar is between yourself and f for convenience. step 9 trace in the air the invoking pentagram of the sign that f is in. step 10 trace the invoking hexagram of f, vibrating "rwbg \yhla" step 11 then, still holding the wand by the white band, recite your invocation to the power of hrwbg and the forces of f, tra

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s self "in the name of twabx \yhla and in the name of la, i command ye, o ye dwellers in the realm of n, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of qdx" step 7 go to the east to begin the supreme invoking ritual of the jupiter hexagram. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of k. say "o thou divine one, who dwellest in the majesty and love of dsj, the fourth sephira. la, source of the river gihon, god strong and mighty, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to

so that layphy shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence layphy, in order that spiritual vision may be mine, and that it may assist me to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of la, to consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj wit

emonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of dsj which i have invoked to this temple, know that all is now in readiness to consecrate this talisman. aid me with your power that i may cause the great angel layphy to give life and strength to this creature of talismans in the name of la, ab" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the s

om concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, th

fully by the name of la (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence layphy" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the amoun god form, invoke amoun as follows "o thou, the conceal

GOLDEN DAWN RITUALS ZAM17

g we opened the door, and there appeared to our sight a vault of seven sides and seven corners, every side five foot broad and the height of eight feet. although the sun never shined in this vault, it was nevertheless enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the ceiling. in the midst, instead of a tombstone, was a round altar, covered with a plate of brass, and thereon this engraven: a.g.r.c, a.c.r.c. hoc universal compendium unius mihi sepulchrum feci round about the first circle or brim stood, jesus mihi omnia. in the middle were four figures, inclosed in circles, whose circumscription was: 1. nequaquam vacuum 2. legis jugum. 3. libertas evangelii. 8 4. dei gloria intacta. this is all clear and bright, as also

glasses of divers virtues, as also in other places were little bells, burning lamps, and chiefly wonderful artificial songs; generally all was done to that end, that if it should happen, after many hundred years, the fraternity should come to nothing, they might by this only vault be restored again. now, as yet we had not seen the dead body of our careful and wise father, we therefore removed the altar aside; then we lifted up a strong plate of brass, and found a fair and worthy body, whole and unconsumed, as the same is herelively counterfeited, with all the ornaments and attires. in his hand he held a parchment called t, the which next unto the bible is our greatest treasure, which ought not to be delivered to the censure of the world. at the end of this book standeth this following elog

xample will stir up others more diligently to enquire after their names (which we have therefore published, and to search for the place of their burial; the most part of them, by reason of their practice and medicine, are yet known and praised among very old folks; so might perhaps our gaza be enlarged, or, at least, be better cleared. concerning minutum mundum, we found it kept in another little altar, truly more finer than can be imagined by any understanding man, but we will leave him undescribed until we shall be truly answered upon this our true-hearted fama. so we have covered it again with the plates, and set the altar thereon, shut the door and made it sure with all our seals. moreover, by instruction, and command of our rota, there are come to sight some books, among which is cont

GOLDEN DAWN RITUALS ZAM18

all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate the shells with n and o. step 9 walk the shell to the east so that it is facing west. leave it there and return to behind the altar faced east "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish (state earthly name) in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus, he/she may be enabled to rise beyond that lower self-hood which became as nothi

erations of this secret wisdom. strengthen and establish (state earthly name) in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus, he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 10 go to the east of the altar. make the rose cross over the elements while vibrating the enochian spirit invocation. make qabalistic cross "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted wi

er, o thou dweller of the invisible, like him, thou pilgrim of the ages, hast thou toiled. like him hast thou suffered tribulation. poverty, torture, and death hast thou passed through. they have been but the purifacation of the gold. in the alembic of thine heart, through the athanor of afflication, seek thou the true stone of the wise. step 13 the shells are walked forth to the place behind the altar facing east. members then return to the east facing west, leaving the shells behind the altar "come in peace, o beautiful and divine one, to a body glorified and perfected. herald of the gods, knowing his/her speech among the living! pass thou through every region of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in

oney and spice and all perfection! dwell therein with thy lord ynda forever" step 14 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings (state earthly name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt

d upon his/her head, and teach him/her the value of self sacrifice so that he/she shrink not in the hour of trial, but that thus, his/her name may be written upon high and his/her genius stand in the presence of the holy ones in that hour when the son of man is invoked before the lord of spirits and his/her name in the presence of the ancient of days" step 23 go to the west facing east behind the altar "and now, in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of (state your earthly name/ osiris. keep far from him/her all evil and the unbalanced, that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the cent

GOLDEN DAWN RITUALS ZAM20

in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the lesser banishing ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without the

nished, thou shalt see that holy and formless o, that o which darts and flashes through the hidden depths of the universe, hear thou the voice of o" step 3 on reaching south, make the invoking fire pentagram and the sign of the lion's head. say "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south" step 4 replace wand on altar, take cup and go west. sprinkle to the west and circumambulate temple in the path of a, saying "so therefore, first, the priest who governeth the works of o must sprinkle with the lustral waters of the loud resounding sea" step 5 on reaching the west, sprinkle with n, make invoking water pentagram and the sign of the eagle's head. say "mph arsl gaiol. in the names and letters of the great we

unintelligible images, a black, ever rolling abyss, ever espousing a body unluminous, formless and void" step 9 reaching the north, shake pantacle thrice and with it make invoking earth pentagram and trace the sign of the head of the bull. say "mor dial hctga. in the names and letters of the great northern quadrangle i invoke ye, ye angels of the watchtower of the north. step 10 go to the center altar and face east. replace pantacle. take incense, go west of altar, face east, raise it, and trace the active equilibrating spirit pentagram. say "exarp, bitom" trace the passive equilibrating spirit pentagram, saying "hcoma, nanta. in the names and letters of the mystical tablet of union, i invoke ye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are the guardians

t of the divine light" 5 step 11 pass to the northeast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, therefore, form a vortex in this chamber that the invisible sun of the spirit may shine thereunto from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and the mighty one, ruler of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel, vibrate hyha, hy \yhla hwhy, and say "supernal sple

or 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, i shall not ask thy name. keep me steadfast in th

GOLDEN DAWN RITUALS ZAM21

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

ou to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archangel of fire michael, i consecrate thee with fir

ip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archangel of fire michael, i consecrate thee with fire" magus of fire (he then lights the four red lamps at the edge of the circle, starting in the east and ending at the fifth lamp sitting on the center altar, while saying at the beginning of the lighting "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe. hear thou the voice of fire (returns to position) chief adept (moves to the east, takes air dagger and draws the invoking pentagram of air "i exorcise all evil and impure spirits by th

l, i cleanse thee through the power of earth (tosses a pinch of salt (circumambulates around the temple, starting in the east, sprinkling the salt around the circle while saying "stoop not down into that darkly splendid world, where in gloom, delighting in unintelligible images, a black ever rolling abyss ever espousing a body unluminous, formless and void" 5 chief adept (moves to the west of the altar of the universe and draws both invoking spirit pentagrams, active and passive, in the air with the spirit wheel in the center, vibrating "exarp, bitom, eheieh, hcoma, nanta, agla. in the sign of the head of the man (draws aquarius symbol. before us raphael. in the sign of the eagle (draws eagle symbol. behind us gabriel. in the sign of the lion (draws leo symbol. on our right michael. in the

. in the sign of the lion (draws leo symbol. on our right michael. in the sign of the head of the ox (draws taurus symbol. and on our left auriel (second adept draws invoking pentagrams, of each element in each quarter using lotus wand, starting in the east) chief adept "for before us flames the pentagrams and behind us shines the six rayed star (perform the qabalistic cross (remaining behind the altar "prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the secre

GOLDEN DAWN RITUALS ZAM22

name of twabx hwhy and in the name of \yhla, i compel and command ye, ye spirits of o, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge and empower this magical talisman of cmc. 5 a invocation step 1 facing east, perform the qabalistic cross and the supreme invoking ritual of a. close with the analysis of the keyword. step 2 return to the altar so that the altar is between the operator and the previously ascertained position of cmc. recite the following: o thou divine one who dwellest in the majesty and beauty of trapt the sixth sephira, tudw hwla hwhy look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy holy perfection descend upon me, to awaken within my being that which shall prove a channel

ence, laykn, and that the power of trws shall live there in conformity with my will under the mastery of laykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine, and that it shall help me overcome all obstacles of both a spiritual and material nature so that i may be enabled to do the great work! step 8 pick up the talisman and place it at the foot of the cubical altar. say: i, frater/soror, do solemnly pledge myself in the name of tudw hwla hwhy, to consecrate in due ceremonial form this a talisman, and that i assert that with divine aid, i shall invoke the intelligence, laykn, and under the mastery of laykn, the spirit of the sun, trws, from their abode in cmc that life, power and spirit may be imparted to this talisman to the end that i may be able to p

ykn, and under the mastery of laykn, the spirit of the sun, trws, from their abode in cmc that life, power and spirit may be imparted to this talisman to the end that i may be able to perform the great work and that i may be better enabled to aid my fellow human beings. may the powers of a and the holy one, blessed be he, witness my pledge. step 9 place the talisman on the white triangle upon the altar. stand west of the altar and face east. say: o ye powers of trapt which i have now invoked within this temple, know that all is now in readiness to duly and completely consecrate this talisman of a. i call upon ye now, ye powers of trapt, to aid me with your might and power that i may cause the great angel lakym to give life and strength to this creature of talismans, and that under the dire

i call upon ye now, ye powers of trapt, to aid me with your might and power that i may cause the great angel lakym to give life and strength to this creature of talismans, and that under the direction of laykn, which is fully and 8 completely in conformity with my will, the spirit of a, trws, may empower and fortify this a talisman in the name of tudw hwla hwhy! step 10 go now to the east of the altar between the pillars and face west. place your left hand upon the talisman, and hold your sword erect over it (pommel down, blade up. say: hwchy, thou who art the spirit of c, manifest, i invoke thee in and by the name of hyha and hwhy. i beseech thee to manifest unto me the light of perfection and the self sacrifice of my soul in beauty and harmony which is trapt. may my spiritual nature be

y. say: thou cannot pass from concealment into manifestation save by the name hwhy. after the formless and the void and the darkness cometh the knowledge of the light. i am the light that ariseth in the darkness. i am the exorcist in the midst of exorcism. therefore, take on manifestation before me, for i am the wielder of the forces of the balance. thou hast known me, pass thou on to the cubical altar of the universe. step 6 cover the talisman, bring to the cubical altar, and place it within the white triangle. leave the cord bound, but remove the black cover. move to the east, place left hand on the talisman with right hand holding sword. retrace all sigils (point upward, pommel downward. say: thou intelligence, laykn, i invoke thee in the divine names tudw hwla hwhy, in the letters i.n

GOLDEN DAWN RITUALS ZAM24

announce that the password is abrogated" hierophant (passes to the northeast, raises his wand, and faces west "in the name of the lord of the universe, who works in silence and whom naught but silence can express, and by command of the very honored hierophant, i proclaim that the autumnal equinox is here and that the password_ is abrogated (kerux returns to place. members stand facing toward the altar and follow the officers in making the signs toward it) hierophant "let us consecrate according to ancient custom, the return of the equinox" hierophant "light" hiereus "darkness" hierophant "east" hiereus "west" hierophant "air" hiereus "water" hegemon (knocks "i am the reconciler between them. all make the neophyte sign toward the altar" dadouchos "heat" stolistes "cold" dadouchos "south" 3

of the equinox" hierophant "light" hiereus "darkness" hierophant "east" hiereus "west" hierophant "air" hiereus "water" hegemon (knocks "i am the reconciler between them. all make the neophyte sign toward the altar" dadouchos "heat" stolistes "cold" dadouchos "south" 3 stolistes "north" dadouchos "fire" stolistes "water" hegemon (knocks "i am the reconciler between them. all make signs toward the altar" hierophant "one creator" dadouchos "one preserver" hiereus "one destroyer" stolistes "one redeemer" hegemon (knocks "one reconciler between them. all make signs toward the altar (done) hierophant (goes to the west of the altar "with the password_ i lay down my sceptre (takes rose from the altar and returns to his place) hiereus (passes directly to the altar and lays down his sword "with the

es "one redeemer" hegemon (knocks "one reconciler between them. all make signs toward the altar (done) hierophant (goes to the west of the altar "with the password_ i lay down my sceptre (takes rose from the altar and returns to his place) hiereus (passes directly to the altar and lays down his sword "with the password_ i lay down my sword (picks up cup) hegemon (comes directly to the east of the altar and lays down sceptre "with the password_ i lay down my sceptre (hegemon remains standing east of the altar) kerux (comes direct to the altar, hands his lamp to the hegemon, and lays down his wand "with the password_ i lay down my lamp and wand (kerux returns to place. hegemon returns to place also, taking the lamp of the kerux) stolistes (comes around by the east to the south to the west of

and lays down sceptre "with the password_ i lay down my sceptre (hegemon remains standing east of the altar) kerux (comes direct to the altar, hands his lamp to the hegemon, and lays down his wand "with the password_ i lay down my lamp and wand (kerux returns to place. hegemon returns to place also, taking the lamp of the kerux) stolistes (comes around by the east to the south to the west of the altar and puts down cup "with the password_ i lay down my cup (takes the paten of bread and salt and returns to place) dadouchos (dadouchos comes direct to the altar and lays down censer "with the password_ i lay down my censer (dadouchos takes the red lamp from the altar and returns with the sun to his place) 4 (kerux passes to the northeast to begin his circumambulation. kerux moves to the east

de" kerux (kerux passes to the north and faces the stolistes "all face north" stolistes (turns to the north, holding the paten on high "let us adore the lord of the universe. holy art thou, lord of the earth, which thou hast made for thy footstool (makes a cross with the paten) all give zelator grade sign or the sign of your grade" kerux (passes around the temple to his place "all face toward the altar" hegemon (stands east of the altar, facing west, and holding the lamp of the kerux on high) let us adore the lord of the universe. holy art thou, who art in all things, in whom are all things. if i climb to heaven, thou art there, and if i go down to hell, thou art there also. if i take the wings of the morning and flee unto the uttermost parts of the sea, even there shall thy hand lead me a

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

an 1200 years, a hybrid society had formed out of intermingled maya and toltec elements. this society was by no means exceptional in its addiction to cruel and barbaric ceremonies. on the contrary, all the great indigenous civilizations known to have flourished in mexico had indulged in the ritualized slaughter of human beings. slaughterhouses villahermosa, tabasco province i stood looking at the altar of infant sacrifice. it was the creation of the 3 friar diego de landa, yucatan before and after the conquest (trans, with notes by william gates, producci n editorial dante, merida, mexico, 1990, p. 71. graham hancock fingerprints of the gods 102 olmecs, the so-called mother-culture of central america, and it was more than 3000 years old. a block of solid granite about four feet thick, its

dante, merida, mexico, 1990, p. 71. graham hancock fingerprints of the gods 102 olmecs, the so-called mother-culture of central america, and it was more than 3000 years old. a block of solid granite about four feet thick, its sides bore reliefs of four men wearing curious head-dresses. each man carried a healthy, chubby, struggling infant, whose desperate fear was clearly visible. the back of the altar was undecorated; at the front another figure was portrayed, holding in his arms, as though it were an offering, the slumped body of a dead child. the olmecs are the earliest recognized high civilization of ancient mexico, and human sacrifice was well established with them. two and a half thousand years later, at the time of the spanish conquest, the aztecs were the last (but by no means the

he earth was now strewn, did not return. the man then sent out other birds, of which only the hummingbird came back, with a leafy branch in its beak. with this sign that the land had begun to renew itself, and the dove came in to him in the evening; and, lo, in her mouth was an olive leaf plucked off; so noah knew that the waters were abated from off the earth. and noah went forth. and builded an altar unto the lord, and offered burnt offerings on the altar. and the lord smelled the sweet savour. 8 maya history and religion, p. 332. 9 sir j. g. frazer, folklore in the old testament: studies in comparative religion, legend and law (abridged edition, macmillan, london, 1923, p. 107. graham hancock fingerprints of the gods 188 tezpi and his family went forth from their ark, multiplied and rep

ancients, time-life books, 1990, p. 65. graham hancock fingerprints of the gods 256 in the subcontinent of india (where the orion constellation is known as kal-purush, meaning time-man16, we find that sellers s osiris numbers are transmitted through a wide range of media in ways increasingly difficult to ascribe to chance. there are, for instance, 10,800 bricks in the agnicayana, the indian fire altar. there are 10,800 stanzas in the rigveda, the most ancient of the vedic texts and a rich repository of indian mythology. each stanza is made up of 40 syllables with the result that the entire composition consists of 432,000 syllables. no more, and no less.17 and in rigveda 1:164 (a typical stanza) we read of the 12- spoked wheel in which 720 sons of agni are established .18 in the hebrew cab

the gods 316 chapter 38 interactive three-dimensional game reaching the top of the grand gallery, i clambered over a chunky granite step about three feet high. i remembered that it lay, like the roof of the queen s chamber, exactly along the east-west axis of the great pyramid, and therefore marked the point of transition between the northern and southern halves of the monument.1 somewhat like an altar in appearance, the step also provided a solid horizontal platform immediately in front of the low square tunnel that served as the entrance to the king s chamber. pausing for a moment, i looked back down the gallery, taking in once again its lack of decoration, its lack of religious iconography, and its absolute lack of any of the recognizable symbolism normally associated with the archaic b

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

symbol of man's monadic nature aboye lil. it should be used by you to define the limits of your magical operations. acirde, usually green, is drawn on the floor around yourself. divine mames and appropriate symbols, such as the magical formulas, described later in this manual, are used to strengthen the cirde. lamps or candles can be used outside the circle to ward off the forces of darkness. the altar. an altar is usually placed within the de. it symbolizes the foundation of your work. the altar should be foursquare to symbolize the stable basis of the magick to be used as well as your fixed will. the altar can be made of either oak (rigidity) or acacia (resurrection. the wand. this is the most important of the magical instruments. the wand symbolizes your magical will as 54 well as your

n. the exercise below can be practiced at any time to prepare you for this encounter, but it must be done on a regular basis for best results. step 1. set aside a special chamber or area to be used only for this exercise. there should be no windows or distractions of any kind. suspend a magical lamp with red glass from the ceiling and use it to burn olive oil. beneath the lamp set up your magical altar. on the altar place a copy of the watchtower tablets that you have made yourself, and your magical weapons including a wand made by yourself 247 247 from almond or hazel wood. step 2. hold your talisman of iliatai in your left hand. step 3. hold your magical wand in your right hand and consecrate the chamber or area. invoke the elements with the invoking pentagrams and hexagrams in the order

gon of justice whose numbers are 308 and 302. this dragon is closely relatd to onizimp, a governor of the 23rd aethyr, tor the following ritual should be conducted to charge your magick square of vovin into a powerful talisman. step 1. make your own magick square of vovin. step 2. wear a black robe. consecrate a circle. place your 268 magick square, wand, sword, cup and pantacle before you on the altar. step 3. hold your pantacle in both hands before you, face the magick square and say, mordialhktga (moh-ar-dee-ah-leh-hehkeh-tehgah) ikzhikal (ee-keh-zod-hee-kal) while repeatedly vibrating the word nanta, visualize the power of earth being transferred in the form of a black ray from your pantacle into the magick square of vovin. maintain this until the magick square appears black from the e

and take away my limitations. balt (bah-leh-teh) za-tol (zodah-toh-leh) lama babalon (lah-mah bah-bah-loh-en) while vibrating the name doziaal, know all of your selfimposed restrictions to be given over to this governor of tex. meditate for a few moments on the significance of your limitations being expressed in the waters of the western regions of tex. part 6. place your sword before you on the altar. with empty hands outstretched before you, say, by the power of baltoh spoken seven times, i have gained mastery over tex. by the power of the word of taoagla i rise above the forces of karma. by the power of the word of gemnimb, i rise above the forces of desire. by the power of the word of aduorp, i rise above the forces of ignorance. by the power of the word of doziaal, i rise above the f

to transmute your karmic debts by ietting them become projected from you and then dispelled. the ritual first invokes a typical feminine current and then uses the masculine current of maz for balance and completeness. part i. the preparation. charge your talismans for iao, ztztzt, niakod and the magick square of lahalasa. stand wearing your white robe. place your cup and sword (or dagger) on your altar. hold your wand in your right hand. consecrate a circle with the banishing rituals of the pentagram and hexagram. replace the wand with either a sword or dagger. part 2. the cross. raise your weapon upward before you and say, ia.dnah (ee-ah-deh-nah-heh) lower your weapon toward the ground tracing a white vertical line and say, ath (ah-teh-heh) trace a white horizontal line from left to right

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

go on shore. by the fire sits only one old man, who asks a sailor' whence be ye' from hisingen in safve pastorate' zen ye thorsby too' ay, that i do' wot ye the whereabout of ulfveberg' ay, it's many a time i've passed it, going from gotheborg to marstrand by way of hisingen^ stand the great stones and harrows there yet nnremoved' ay, but one stone leans and is uke to fall' wot ye where glosshed-altar is, and whether it be well kept up' i know nothing about that' say to the folk that dwelleth now at thorsby and thorsbracka, that they destroy not the stones and mounds on ulfveberg, and that they keep in good condition glosshed-altar, so shalt thou have fair weather for thy home-return' the sailor promised, but asked the old rcan his name' my name is thore brack, and there dwelt i of yore

that dwelleth now at thorsby and thorsbracka, that they destroy not the stones and mounds on ulfveberg, and that they keep in good condition glosshed-altar, so shalt thou have fair weather for thy home-return' the sailor promised, but asked the old rcan his name' my name is thore brack, and there dwelt i of yore, till i was made to flee: in the great mounds of ulfveberg ues au my kin, at glosshed-altar did we sacrifice and serve our gods' the kifhiiuser legends now stand collected in bechst. 4, 9 54. dut tree turning green. 957 hochgeporn koiser friederich do verlorn. avo er darnacli ye liiu kam, oder ob er den end da nam, das kund nyemand gesagen mir, odor ob yne die wilden tir (beasts) vressen liabn oder zerisseii (eaten or torn, es en kan die warheit nyemand wissen, oder oh er noch lehe

n' weme ma n' am sonntig vor sonna nufgang e nuhhldttlets chlee (clover) ine schue ina thued, ond mit dem schue i d'chiiacha god (goes to church, so sieht ma's, wenn e hiix d'inen ist: die wo bonder for sitzid (sit hind foremost) sond hiixa' also, whoever at christmas matins stands on a footstool of nine sorts of wood, can tell all the witches in the congregation: they all turn their backs to the altar. but the witches can see him too, and woe to him if they get hold of him after' service; he is a dead man, unless he has provided himself with something to tempt their cupidity, which he must keep throwing out bit by bit (as in ancient legend the pursued scatter rings and gold before the pursuing foe, and while they are picking it up, run as fast as he can, till his home receives him. a parc

ts point out a place for building on, it was often thought necessary to immure live animals, even men, in the foundation on which the structui'e was to be raised, as if they were a sacrifice offered to earth, who bears the load upon, 1142 superstition. hev: by this iuliuman rite they hoped to secure immovable stability or other advantages. danish traditions tell of a iamb being built in under the altar, that the church might stand unshaken; and of a live horse being buried in every churchyard, before any corpse was laid in it (p. 841. both lamb and horse occasionally shew themselves in church or churchyard, and the apparition betokens a death (tliiele 1, 136-7. even under other houses sivine and fowls are buried alive (1, 198, superst. i, 472 says, a long spell of good weather can be broug

partly by 1 haupt's zeitbchr. 1, 113--1. eociucfort sub v. mal. 11g4 sicknesses. way of cure, partly to ascertain if tlie malady were growing or abating. we miglit even quote the bible under this head, 1 kgs 17, 21. 2 kgs 4, 34, where elijah and elisha measure themselves over the lifeless child, and thereby restore him to life. and the practice of measuring the limhs when handing tapers up to the altar (dint. 2, 292) is worth considering, though it is supposed rather to keep away coming evils. in the bihtebuoch p. 46 the question is asked' ob du ie geloubetost an hecse und an lachenerin und an segenerin, und ob du ta3te daz si dir rieten (got them to advise thee? und ob dii ie gesegnet oder gelachent wurde oder gemezen wurde, und ob di\ ie bekort wurde' in ls. 3, 9 a woman, wishing to fool

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

rrebant, postremo tegmina corpore direpta injiciunt, quanto magis profana et usu polluta, fike-wobship. 603 tanto magis oppressura ignes. so, on valuables that have caught fire, people throw some article of clothing that has been worn next the skin, or else earth which has first been stamped on with thefoot. rupertus tuitiensis, de incendio oppidi tuitii (i.e. deutz, in 1128, relates that a white altar-cloth (corporale) was thrust into the middle of the fire, to stifle it, but the flame hurled back the cloth. the cloth remained uninjured, but had a red streak running through it. similar to this was the casting of clothes into the lake (p. 596-7. fire breaking out of the earth (iar&lt;5- eldr) is mentioned several times in icelandic sagas: in the even ing you see a great horrible man ro

l. 1 a great length of time is also expressed by several different words: goth, divs (m, ohg. ewa (f, gr. alcov, lat. aevum shading off into the sense of seculum, 0. fr. ae (p. 678; the os. eo (m) means only statutum, lex, as the goth, mel was scriptura as well as tempus. then goth, alps (f, by turns ala&gt;v (eph. 2, 2. 1 tim. 1, 17. 2 tim. 4, 10, and 105 or 7ei/ea; on. old; ohg. with suffix altar (aevum, aetas, though the simple word also survives in the compound weralt (assimil. worolt, mhg. werlt, our welt, as. werold, engl. world, fris. wrald, on. verald, verold, swed. werld, dan. v&rd: constant use accounts for the numerous distortions of the word.2 its gothic form, wanting in ulph, would have been vair-alj&gt;8 or f vaire al]?s/ virorum (hominum) aetas, aetas (lifetime) pass

listen to all that goeson, and bring tidings of it to the highest gods, who have to know everything. to the greeks "ocraa (voice, sound) was aio&lt$ a^exo, ii. 2, 93; oacra etc od. 1. 282 "ocrcra 8* ap 1 ayy\os d)/ca kara tttcikiv co^ero od. 24, 413. another name is ^tj/^rj, dor &lt;a/,a, to whom, says pausanias i. 17, 1, as well as to "exeo, albuxt and opjmij, there was an altar erected at athens; the word is conn, with &lt;fyr)(j&lt;l ^7/xt, as the lat. fama is with fari and famen (in effamen; i incline to refer the as. beme, tuba, to the same, preferring that spelling to the commoner by^me. as there would otherwise be nothing in the edda parallel to this fama, it is perhaps allowable to find her in the goddess gna, sn. 38, whom frigg sends out on her erran

GRIMOIRE OF TURIEL

pon bread and water and humble thyself before almighty god. watch and pray all night before the work. and on the day before draw the lines of the circle in a fair place. and let the diameter of the circle be 9 feet. wash thyself the same day quite clean. make the pentacles forthwith and provide the other things necessary, with incensing. then being clothed in pure vestments and having covered the altar and lighted the candies begin about half an hour before sunrise on the day assigned for the work and say with great devotion as follows: first morning prayer: almighty and most merciful father i beseech thee that thou wilt vouchsafe favourably to hear me at this time whilst i make my humble prayer and supplication unto thee. i confess unto thee o lord thou hast justly punished me for my mani

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

necessary. the vestal fire this symbolical furnishing of all lodges and chapters of our order occupies a place directly in front of the steps in the east. the stand, on which the vestal's urn is placed, should be at least 61 cm (two feet) from the steps leading to the east, to permit room for the colombe to stand between it and the east. in the days of old, every lodge was furnished with a vestal altar .on which a holy fire burned continuously day and night and was attended by a caretaker.or on which there was a blue light, burning during all convocations in lodges. in our lodges of today, the vestal altar may be replaced by a stand of some kind, appropriate in design, and surmounted by a metal urn, in which a simulated flame may appear representing the ancient "vestal fire".and wherein th

onstitutes a rite of transition from the world of your usual thought to one of devotion, where you may receive and learn. shekinah (usually pronounced in the occident as sheh-ky'-na) it is from an old egyptian word, though for centuries believed to be [201] a hebrew word because it is found, in the hebrew religion, to mean the same symbol. in the rosicrucian temples it is a plain white triangular altar, 76 cm (30 in. high and 76 cm (30 in. wide on each of its three sides. on each of its sides (painted a french gray, just off-white) is a raised gold cross; in the center of which is a red rose. the shekinah may have a dark-red plush cloth (or one of red satin) covering it, and may have a glass top to protect it. three candlesticks are placed on the shekinah, one at each corner of the triangl

HAMIL THE ROSICRUCIAN SEER

asfollows-'new york.feb.uflar. magnetizedmiss-;found her condition one of the most exalted. at the request of her father, who is one of the most eminent artists in the country, i brought before herspiritualvision the shade of napoleon, whom she recognized at once, then byron and alexander the great; the experiment was192therosicrucianseererrand, he arose and kindled some spices on a sort of small altar in the midle of the room; he then walked round the altar for half an hour or so, muttering words, to them unintelligible; and having at length drawn three lines of chalk about the altar, and placed himself upright beside the flame, desired them to seek aseer,and he was ready to gratify them in all their desires. there were in the olden days whole schools of magicians here in europe, who coul

HELENA BLAVATSKY NIGHTMARE TALES

whom the second, sunahsepha, a virtuous young man, was himself alsopreparing to become a rishi. taking advantage of his poverty and thinking with good reason that a hungrystomach would be a more ready listener than a satisfied one, the crafty devarata made the father acquaintedwith his history. after this he offered him a hundred cows in exchange for sunahsepha, a substituteburnt-offering on the altar of the gods* others call him rishika and call king ambarisha, harischandra, the famous sovereign whowas a paragon of all the virtues. the virtuous father refused at first point-blank, but the gentle sunahsepha offered himself of his own accord,and thus addressed his father "of what importance is the life of one man, when it can save that of manyothers. this god is a great god and his pity is

hkara is also theproper name of a man, and the name of one of the seven sacred islands" in the geography ofthe hindus, the septa dwipa* varuni, goddess of heat (later goddess of wine) was also born of the ocean of milk. ofthe "fourteen precious objects" produced by the churning, she appeared the second andlakshmi the last, preceded by the chalice of anmita, the nectar which gives immortality. the altar was set up on the shore of the lake, the pyre was prepared and the crowd had assembled. after hehad laid his son on the perfumed sandal wood and bound him, ajigarta equipped himself with the knife ofsacrifice. he was just raising his trembling arm above the heart of his well-beloved son, when the boy beganto chant the sacred verses. there was again a moment of hesitation and supreme grief, a

he prince rohita, devarata, who, pierced to the heart with the knife he haddirected against another, was burning as a sacrifice for his sin* a play upon words. rohit in sanskrit is the dame of the female of the deer, the hind, androhita means "red. it was because of his cowardice and fear of death that he was changed,according to the legend, into a hind by the gods. some little way apart from the altar, also lying stretched out, but on a bed of lotuses, peacefully sleptsunahsepha; and in the place on his breast where the knife had descended was seen to bloom a beautiful bluelotus. the pushkara lake, itself, covered a moment before with white lotuses, whose petals shone in the sunlike silver cups full of amrita's waters [the elixir which confers immortality, now reflected the azure of thehe

instead of losing in intensity by such division, it seemed to only grow the stronger. born with thepotentiality of the warmest family affection in me, the devotion for my sister was so great, that the thought ofburning that sacred fire of love before any idol, save that of herself and family, never entered my head. thiswas the only, church i recognized, the only church wherein i worshipped at the altar of holy family affection.in fact this large family of eleven persons, including her husband, was the only tie that attached me toeurope. twice, during a period of nine years, had i crossed the ocean with the sole object of seeing andpressing these dear ones to my heart. i had no other business in the west; and having performed this pleasantduty, i returned each time to japan to work and toil

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 art. of hisclassic studies he had retained only that which related to the muses- euterpe especially, at whose altar heworshipped- and orpheus whose magic lyre he tried to emulate with his violin. except his dreamy belief inthe nymphs and the sirens, on account probably of the double relationship of the latter to the muses, throughcalliope and orpheus, he was interested but little in the matters of this sublunary world. all his aspirationsmounted, like incense, with the wave of the heavenly harmony that he

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ence i went to pay for some dinners at a little cookshop for some children. it was in a back street, narrow, full of jostling people; stench indescribable, from fish, meat, and other food, all reeking in a sun that, in whitechapel, festers instead of purifying. the cookshop was the quintessence of all the smells. indescribable meat-pies at 1d, loathsome lumps of 'food' and swarms of flies, a very altar of beelzebub! all about, babies on the prowl for scraps, one, with the face of an angel, gathering up cherrystones as a light and nutritious form of diet. i came westward with every nerve shuddering and jarred, wondering whether anything can be done page 94 the key to theosophy- hp blavatsky.txt with some parts of london save swallowing them up in an earthquake and starting their inhabitants

theosophical movement on the shoulders of the few devoted workers. each member ought to feel it his duty to take what share he can in the common work, and help it by every means in his power. q. this is but just. what comes next? a. no theosophist should place his personal vanity, or feelings, above those of his society as a body. he who sacrifices the latter, or other people's reputations on the altar of his personal vanity, worldly benefit, or pride, ought not to be allowed to remain a member. one cancerous limb diseases the whole body. q. is it the duty of every member to teach others and preach theosophy? a. it is indeed. no fellow has a right to remain idle, on the excuse that he knows too little to teach. for he may always be sure that he will find others who know still less than him

HP LOVECRAFT A DARK LORE

rred, and seeing for themselves with rising pangs of horror the drear frye ruins with their lingering traces of the tarry stickiness, the blasphemous tracks in the frye yard, the wounded seth bishop cattle, and the enormous swaths of disturbed vegetation in various places. the trail up and down sentinel hill seemed to armitage of almost cataclysmic significance, and he looked long at the sinister altar-like stone on the summit. at length the visitors, apprised of a party of state police which had come from aylesbury that morning in response to the first telephone reports of the frye tragedy, decided to seek out the officers and compare notes as far as practicable. this, however, they found more easily planned than performed; since no sign of the party could be found in any direction. there

were consumed in surveying the ruins just round the bend. it was the frye incident all over again, and nothing dead or living was found in either of the collapsed shells which had been the bishop house and barn. no one cared to remain there amidst the stench and tarry stickiness, but all turned instinctively to the line of horrible prints leading on towards the wrecked whateley farmhouse and the altar-crowned slopes of sentinel hill. as the men passed the site of wilbur whateley's abode they shuddered visibly, and seemed again to mix hesitancy with their zeal. it was no joke tracking down something as big as a house that one could not see, but that had all the vicious malevolence of a daemon. opposite the base of sentinel hill the tracks left the road, and there was a fresh bending and ma

hing more. then everyone noticed a strangely unseasonable noise in the deep valley behind, and even in the underbrush of sentinel hill itself. it was the piping of unnumbered whippoorwills, and in their shrill chorus there seemed to lurk a note of tense and evil expectancy. earl sawyer now took the telescope and reported the three figures as standing on the topmost ridge, virtually level with the altar-stone but at a considerable distance from it. one figure, he said, seemed to be raising its hands above its head at rhythmic intervals; and as sawyer mentioned the circumstance the crowd seemed to hear a faint, half-musical sound from the distance, as if a loud chant were accompanying the gestures. the weird silhouette on that remote peak must have been a spectacle of infinite grotesqueness

y came the frantic barking of dogs. the change in the quality of the daylight increased, and the crowd gazed about the horizon in wonder. a purplish darkness, born of nothing more than a spectral deepening of the sky's blue, pressed down upon the rumbling hills. then the lightning flashed again, somewhat brighter than before, and the crowd fancied that it had showed a certain mistiness around the altar-stone on the distant height. no one, however, had been using the telescope at that instant. the whippoorwills continued their irregular pulsation, and the men of dunwich braced themselves tensely against some imponderable menace with which the atmosphere seemed surcharged. without warning came those deep, cracked, raucous vocal sounds which will never leave the memory of the stricken group w

able menace with which the atmosphere seemed surcharged. without warning came those deep, cracked, raucous vocal sounds which will never leave the memory of the stricken group who heard them. not from any human throat were they born, for the organs of man can yield no such acoustic perversions. rather would one have said they came from the pit itself, had not their source been so unmistakably the altar-stone on the peak. it is almost erroneous to call them sounds at all, since so much of their ghastly, infra-bass timbre spoke to dim seats of consciousness and terror far subtler than the ear; yet one must do so, since their form was indisputably though vaguely that of half-articulate words. they were loud- loud as the rumblings and the thunder above which they echoed- yet did they come from

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

a symbol of conquest over the old gods and beings of th, and as a sign of leadership in mnar. but on the night after it was set up in the temple, a terrible thing must have happened, for weird lights were seen over the lake, and in the morning the people found the idol gone and the high-priest taran-ish lying dead, as from some fear unspeakable. and before he died, taran-ish had scrawled upon the altar of chrysolite with coarse shaky strokes the sign of doom. after taran-ish there were many high-priests in sarnath but never was the sea-green stone idol found. and many centuries came and went, wherein sarnath prospered exceedingly, so that only priests and old women remembered what taran-ish had scrawled upon the altar of chrysolite. betwixt sarnath and the city of flarnek arose a caravan r

ods themselves sate on the ivory thrones. and up unending steps of zircon was the tower-chamber, wherefrom the high-priests looked out over the city and the plains and the lake by day; and at the cryptic moon and significant stars and planets, and their reflections in the lake, at night. here was done the very secret and ancient rite in detestation of bokrug, the water-lizard, and here rested the altar of chrysolite which bore the doom-scrawl of taran-ish. wonderful likewise were the gardens made by zokkar the olden king. in the center of sarnath they lay, covering a great space and encircled by a high wall. and they were surmounted by a mighty dome of glass, through which shone the sun and moon and planets when it was clear, and from which were hung fulgent images of the sun and moon and

INFERNAL UNION

polarities within the self. i performed this rite on dec.31, 2003. sometime before the ritual itself, i did a tarot reading relating to my ongoing communion with my hga. the results pointed very specifically to this ritual which i was about to perform ,as my next step in finding my true will. i had painted the sigil of infernal union to my satisfaction and placed this over my usual pantacle on my altar. i created a simple sigil for lilith and set up my circle with red and black candles for the infernal aspects of these powers. in the north, i set up my painting of babalon on the seven-headed beast with related sigils. i showered and put on nefilim-zoon. shut off at 11:15, banished, cast circle but without calling the enochian angels. i started the ritual by my declaration of intent and fol

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

ins. all seasons begin and end with thy dance, for thy hand doth command the millstones of time. thous dost reveal the mystery of faith, for thou bearest the image of both truth and lie: the speaking mirror and the silent mask. the covine should knell before the lord to make offerings of imaginal or mental sacrifice- before thee we offer the earth sign, drawn in grain and serpent-skin. upon thine altar, the rose-strewn grave, we offer the sacrifice of images, here wrought in our mind for thy pleasure and honour- a broken idol of clay, offered in the name of every pantheon; the scriptures forsworn by every faith the scrolls that tell of each trespass d law; a child, naked of chrisom, innocent of faith and promised to none; a severed head from the holiest of men; a skull from a horse that kn

INVOCATION OF THE ADVERSARY

s, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of

IRISH WITCHCRAFT AND DEMONOLOGY

one of one of her ancestors, jose de keteller, who died in 128, is preserved at s. mary's church; the inscription is in norman-french and the lettering is lombardic. the lady in question must have been far removed from the popular conception of a witch as an old woman of striking ugliness, or else her powers of attraction were very remarkable, for she had succeeded in leading four husbands to the altar. she had been married, first, to william outlawe of kilkenny, banker; secondly, to adam le blund of callan; thirdly, to richard de valle--all of whom she was supposed to have got rid of by poison; and fourthly, to sir john le poer, whom it was said she deprived of his natural senses by philtres and incantations. the bishop of ossory at this period was richard de ledrede, a franciscan friar

covered the royal favour, but ten years later further accusations were brought to the king against him, in consequence of which the temporalities were a second time taken up, and other p. 42 severe measures were threatened. however, by 1356 the storm had blown over; he terminated a lengthy and disturbed episcopate in 1360, and was buried in the chancel of s. canice's on the north side of the high altar. a recumbent effigy under an ogee-headed canopy is supposed to mark the last resting-place of this turbulent prelate. in the foregoing pages we have only given the barest outline of the story, except that the portions relative to the practice of sorcery have been fully dealt with as pertinent to the purpose of this book, as well as on account of the importance of the case in the annals of ir

rt, as instanced in the custom known as "burying the sheaf" comes from co. louth. the narrator states that details are difficult to obtain, at which we are not surprised, but from what p. 247 he has published the custom appears to be not only exceedingly malignant, but horribly blasphemous. the person working the charm first goes to the chapel, and says certain words with his (or her) back to the altar; then he takes a sheaf of wheat, which he fashions like the human body, sticking pins in the joints of the stems, and (according to one account) shaping a heart of plaited straw. this sheaf he buries, in the name of the devil, near the house of his enemy, who he believes will gradually pine away as the sheaf decays, dying when it finally decomposes. if the operator of the charm wishes his en

ISIS UNVEILED

ctrines, 354,485,581 have been spent. the value of the protestant parsonages alone, m which are ^lettered the disputants and their families, is rou^ily calculated to approxunate $54,115,297. sixteen million (16,179,387) dollars are, moreover, contributed every year for the current expenses ta the protes- tant denominations only. one presbyterian church in new york cost a round million; a catholic altar alone, one-fourth as much! we will not mention the multitude of smaller sects, communities, and extravagantly original little heresies in this country which spring up one year to die out the next, like so many spores of fungi after a rainy day' we will not even stop to consider the alleged millions of spiritualists; for the majority lack the courage to break away from their respective religi

of the liaot, the upright phallus "the westem tower of st. paul's cathedral, london" saya the author of the roncnidana "is one of the double liihoi placed always in front of every temple. christian as well as heathen' moreover, in all christian churches "particularly in prot- estant churches, where they figure most conspicuou, the two tables of stone of the mosaic dispensation ore placed over the altar, side by side, as a united stone, the tops of which are rounded. the right stone is mascuiine, the left jeminine" therefore neither catholics nor protes- tants have a right to talk of the 'indecent forms' of heathen monuments, so long as they ornament their own churches with the symbols of the tjng ftm and yoni, and even write the htws of th r god upon them. another detail not redounding ver

situated tophet, a place where a fire was perpetually kept for sanitary purposes. the prophet jeremiah informs us that the israehtes used to sacrifice their children to moloch-hercules on that spot; and later we find christians quietly replacing this divinity by their god of mercy whose wrath will not be appeased, unless the church sacrifices to him her unbaptized children and sinning sons on the altar of 'eternal danmation! whence then did the divines learn so well the conditions of hdl, as 16. ckipt. dc, il p. 233. 17. mallet: northern antiquttitt, p. ms. digitizecoy google 12 kis unveiled actually to divide its tonnoits into two idiida, tbe poena damni and poena m u, tbe former being tbe privation of tbe beatific vinon; tbe latter tbe ettmal petiu in a lake of fire (aid brivubmef if tbe

fesses having practised it himself* aye; but the clergy called it tortea tanctonttn, when it was th^ who practised it; while the aortes jtrasneatinae, succeeded by the torie* hamericae and larua virplianae, were abominable healaenimt the worship of the devil, when used by any one else. gregory de tours informs us that when the clergy resorted to the tortet their custom was to lay the bible on the altar, and to pray the lord that he would discover his will, and disclose to them futurity in one of the verses ra the book* gilbert de nogent writes that in bis days 31. vidt the title-pa zeit. berlin. 1830. th- oer^uai reformalum, by f. bbrham, london, 32. lord coke: 3 iiutittdtt. fol 44. 33. bpufle ii to 34. flutotn dm frun, lb s. grtfohv, mjim (b rntr. ii, 37; v, 14. etc: digitizecoy google ep

vho practised fortune-telling by the holy-book lots; and the joint complaint of the clergy against de gar- lande, their bishop at orleans, and addressed to pope alexander m, concludes in this manner "let your apostolical hands put on strength to atrip naked the iniquily of this man, that the curse prognosticated cm the d^t of his consecration may overtake him; for the gospels being opened on the altar according to ciutom, the first words were; and tiu young man, uaring ati linen doth, fied from them tiaked* why then roast the lay magicians and consulters of books, and canchiize the ecclesiastics? simply because the medieval as well as the modem phenomena' manifested through laymen, whether produced throu^ occult knowledge or happening independently, upset the daims of both the catholic an

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

mysteries with chapters on the ancient fire and serpent worshippers, and explanations of the mystic symbols represented in the monuments and talismans of the primeval philosophers second edition revised, corrected, and considerably enlarged by hargrave jennings author of the indian religions; or, results of the mysterious buddhism; curious things of the outside world; live lights or dead lights (altar or talbe; one of the thirty; the obelisk (its origin, history, and purpose, etc, etc. illustrated by upwards of three hundred engravings london chatto and windus, piccadilly 1879 [the right of translation is reserved] first published london: john hotton, 1870. second edition, london: chatto and windus, 1879. this electronic text issued by celepha s press, leeds, 2003. this work is in the pub

him with inexpressible brilliancy, shining over everything, and lighting up the place with brilliant radiance, like an intense golden sunset! he started back. then his limbs shook and bent under him as he gazed with terror at the figure of a man, whose face was hidden, as he sat in a studious attitude in a stone chair, reading in a great book, with his elbow resting on a table like a rectangular altar, in the light of a large, ancient iron lamp, suspended by a thick chain to the middle of the roof. a cry of alarm, which he could not suppress, escape from the scared discoverer, who involuntarily advanced one pace, beside himself with terror. he was now within the illuminated chamber. as his foot fell on the stone, the figure started bolt upright from his seated position, as if in awful ast

ignem, ut illis dignam vetere gloris majoremque monumentis fortitudinem inspirarent. q. curtius, l. iv. c. 13. whether it was that any fire proceeded from god, and burnt up the oblation in the first sacrifices, as some ingenious men have have conjectured, we know not. it is certain that in t solomon s temple. 55 after ages this was the case. we are sure that a fire from the lord consumed upon the altar the burnt-offering of aaron (leviticus ix. 24; and so it did the sacrifice of gideon, both the flesh and the unleavened cakes (judges vi. 21. when david built an altar unto the lord, and offered burnt -offerings and peace-offerings, and called upon the lord, he answered him from heaven by fire, upon the altar of burnt-offerings (1 chronicles xxi. 26. the same thing happened at the dedication

ymbol of god s presence, and they worshipped god in, or by, fire. from the assyrians, or chaldeans, or persians, this worship was propagated southward among the egyptians, and westward among the greeks; and by them it was brought into italy. the greeks were wont to meet together to worship in their prytamia, and there they consulted for the public good; and there was a constant fire kept upon the altar, which was dignified by the name of vesta by some. the fire itself was properly vesta; and so ovid: nec te aliud vestam, quam vivam intelligere flammam. 56 the rosicrucians. the prytaneia were the atria of the temples, wherein a fire was kept that was never suffered to go out. on the change in architectural forms from the pyramidal (or the horizontal) to the obeliscar (or the upright, or ver

t was imported this spiritual firebelief. we recognise, again, its never-failing structuresignal. rightly regarded, the great pyramids are nothing but the world-enduring architectural attestation, following (in the pyramidal) the well-known leading law of egypt s templar-piling mound-like, spiry of the universal flame- faith. place a light upon the summit, star-like upon the sky, and a prodigious altar the mighty pyramid then becomes. in this tribute to the world-filling faith, burneth expressed devotion to (radiateth acknowledgment of) the immemorial magic religion. there is little doubt that as token and emblem of fire-worship, as .indicative of the adoration of the real, accepted deity, these pyramids were raised. the idea that they were burial-places of the egyptian monarchs is untenab

KETAB E SIYAH

a high-crested helm of bronze, decorated in silver with the temple's seal and his breast was defended by the hide of a crocodile, made strong with scales of steel. thus arrayed he saddled and harnessed the charger, white like ivory, great in stature, on which he rode to battle. then, as the horns sounded the mustering of hosts, he ascended the high ziggurat to my shrine to pour upon the shedim's altar a libation of lion's blood to win the alliance of the shedim for his campaign. wide swung the gates of shurupuk as the armies passed through and it seemed to those that watched from the wall that the ranks of spears were without end and that the gate would disgorge an eternity of warriors and at the van was utanapishtim, god amongst men, beneath standard of the temple's seal, the flaming eye

ast made swift by the snapping of the whip as the multitudes exhorted those that won their favour with some display or brave flourish. as the sun set upon the city utanapishtim went once more to the height of the ziggurat and there poured out new libations to thank the shedim for their favour and share with them the people's joy. raising his voice in the dome of the temple, standing at the wetted altar, utanapishtim and his priests from all sides hymned their joy and thanks though they kneeled not in supplication. no king am i over men but in battle i fight at the right hand of the worthy man. where there is need and worth i have helped my children not in the way that adonai yahweh has claimed, not condescending from some high place to bestow whimsical mercies upon the nephilim, but i have

tomorrow's promise though they told nor saw what came and, by merciful blindness, were spared that knowledge that weighed heavy on my heart. at the city's centre rose high the ziggurat upon the pinnacle of which was built the temple were libations were poured out to flow through soil and stone to the founts of chadel. with the borrowed light of the sun shone the gilded dome beneath which was the altar, carved of marble with deep grooves to bear away libations of wine and milk and blood. 260 the southern steps i ascended to the height, flanked on each side by a figures of stone, heroes of the city and beasts of natural and strange aspect. thus came i to the southern temple gate. the height of three men were the double doors that closed the portal and cut from cedar, made bright with design

on its right a she-manticore, carved of red stone, standing for ishtar and upon the left flank sat a weir-wolf of sable rock, for baalzebub, twin demiurges in the first crafting of the race. each sat upon its haunches looking outward down the steps that led up to the gates. throwing open the gates i passed inward where utanapishtim stood within, having entered from the northern portal, before the altar with a bowl of wine, pouring out in sacrifice to ishtar that the year's harvest might be most copious. for a moment i remained hidden from human sight lest i disturb the devotions of the king. yet when the prayer was then complete and the altar made wet with red liquor, 261 then did i cast off the cloak of midnight by which i was concealed from the king and walked with purpose to stand befor

out in sacrifice to ishtar that the year's harvest might be most copious. for a moment i remained hidden from human sight lest i disturb the devotions of the king. yet when the prayer was then complete and the altar made wet with red liquor, 261 then did i cast off the cloak of midnight by which i was concealed from the king and walked with purpose to stand before him a little distance beyond the altar's southern side. dressed in green robes was utanapishtim and at his belt hung that great mace that had broken open lamech's skull upon the battle's field. tied into braids were his beard and long hair and his eyes flashed with fire. i bowed low before the king of men as he had bowed before the altar. with a regal voice he intoned and questioned me and my presence there "who are you that come

KNOWLEDGE LECTURE FIVE

path. on the sides of the pyramid are the hebrew names of the elements. on the apex is the word eth, meaning essence and on the base is the word olam, meaning world. the next badge is the calvary cross of ten squares admitting to the path of peh, mars, the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. another badge is the hegemon s cross admitting to the grade of philosophus. this cross embraces tiphareth, netzach, hod, and yesod resting upon malkuth. this cross also refers to the 6 sephiroth of microprosopus and is the opened out form of the cube. finally we have the symbol of venus on the tree of life it embraces all ten sephiroth on the tree. it is a fitting emblem of the i

hiroth on the tree. it is a fitting emblem of the isis of nature. since it contains all the sephiroth its circle should be made larger then that of mercury shown in a previous diagram. another arrangement of the tree there are various formats of the sephiroth. the most frequent has already been given, but there is another in common usage and will be seen to have been employed in some of the large altar diagrams of both the practicus and philosophus grade. it is often referred to as the seven palaces of assiah attributed to the ten sephiroth. this drawing represents the triad of elements operating through the sephiroth and reflected downwards into the tree. air is reflected straight down the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is re

KNOWLEDGE LECTURE THREE

referred to kether. chiah- is referred to chokmah. neschamah- is referred to binah. the three classes of hebrew letters the sepher yetzirah divides the hebrew alphabet into three classes of 3, 7, and 12 letters. three mothers wma seven doubles trpkdgb twelve singles qxisnlyeczvh the holy place of the temple embraces the symbolism of the 22 letters. the table of shew-bread, the single letters. the altar of incense are the three mother letters. astral spirits are those belonging to the astral plane. such are false and illusionary forms, shells of the dead, and ghosts and phantoms, that are occasionally seen in s ances. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and function

KNOWLEDGE LECTURE TWO

igns of the zodiac and are thus symbolized and attributed: kerub of air man aquarius kerub of fire lion leo kerub of earth bull taurus kerub of water eagle scorpio tetragrammaton means 'four-lettered name' and refers to the unpronounceable name of god symbolized by 'jehovah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbolizes the qlippoth, or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate th

olizes the qlippoth, or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram shows the ten sephiroth with all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. th

are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon. the second meditation let the zelator meditate on a straight line. let him take a ruler or pencil and by moving it a distance equal to its length, outline a square. having done th

LAITMAN M THE PATH OF KABBALAH

and five years old when he departed out of haran. and abram took sarai his wife, and lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in haran; and they went forth to go into the land of canaan; and into the land of canaan (genesis 12:1-5. and the lord appeared unto abram, and said 'unto thy seed will i give this land; and he built there an altar unto the lord, who appeared unto him (genesis 12:7. and there was a famine in the land; and abram went down into egypt to sojourn there; for the famine was sore in the land (genesis 12:10. does the torah speak of immigrating to a better country, meaning egypt, and does the creator himself compel abraham to go there? why did the creator choose abraham? at that time he was the same as all the

ugh egypt, he simply tells him to go there. this sounds like an unreasonable commandment. after all, abraham is an ordinary person who lives his daily life in the bosom of his family, a shepherd. suddenly, he is compelled to experience terrible states of decline in order to attain the spiritual state, and those situations are called egypt. one never wants to go down to egypt, so abraham builds an altar and thanks the creator for having noticed him, choosing to remain where he is. though abraham goes to beit-el, he thinks that there he is closer to the creator, but in fact the creator drives him away from there. abraham goes as far as beit-el. he is like a man who attains spirituality and begins to be attracted to the books that concern that subject. he reads them, perhaps even begins to st

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

has been given with regard to certain higher degrees. c. w. l. contents foreword author's preface chapter i introductory personal experience. egyptian evidences. preservation of rituals and symbols. the egyptian outlook. the hidden work. the egyptian race. the grand lodges. the ordinary lodges. the history of masonry. chapter ii the lodge form and extension. orientation. the celestial canopy. the altar. pedestals and columns. orders of architecture. meaning of the three columns. the pillars of the porchway. chapter iii the fittings of the lodge the ornaments. the mosaic pavement. the indented border. the blazing star. the furniture. the movable jewels. the immovable jewels. chapter iv preliminary ceremonies the co-masonic ritual. the procession. the apron. the ceremony of censing. lighting

eremonies. 6. some interesting illustrations have been collected from the wall-pictures of ancient egypt, and from vignettes on various papyri, chiefly from the book of the dead, of which there are many recensions. it is clear from these sources that the formation of the temple in egypt was 7. figure 1 8. 9. a double square, and in the centre were three cubes standing one upon another, forming an altar(*churchward, the arcana of freemasonry, p. 43) upon which were laid their volumes of the sacred lore- not the same as our own, of course, for ours had not yet been written. those cubes represented the three aspects or persons of the trinity- osiris, isis and horus- as may be seen from the signs engraved on them (see fig. 1) which, however, is copied not from an egyptian altar, but from an il

reek philosophers, the glorified body in which the soul of man dwells in the subtle invisible world. bro. wilmshurst in the meaning of masonry also interprets the canopy as the aura of man, which is surely more reasonable than to suppose with dr. mackey that because the early brn. met on the highest hills and in the lowest vales this symbol must refer to the over-arching vault of heaven. 104. the altar 105. the altar should be in the middle of the square nearest to the r. w. m, though this differs in different obediences. in the grand lodge of england working there is generally no altar at all, or at the most only an appendage to the master fs pedestal; so that when the candidate is taking the o. he kneels before the pedestal of the r. w. m. in some lodges the altar is a little east of the

ugh this differs in different obediences. in the grand lodge of england working there is generally no altar at all, or at the most only an appendage to the master fs pedestal; so that when the candidate is taking the o. he kneels before the pedestal of the r. w. m. in some lodges the altar is a little east of the centre of the floor, and in others it stands in the middle of the floor. 106. on the altar, or close to it, or hanging above it in the middle of the eastern square, there is in co-masonic lodges a small light burning, usually enclosed in ruby-coloured glass. this light symbolizes the reflection of deity in matter, and it corresponds exactly to the light in catholic churches which burns always before the altar on which the host is reserved. 107. figure 2. 108. 109. mackey, in his l

ve it in the middle of the eastern square, there is in co-masonic lodges a small light burning, usually enclosed in ruby-coloured glass. this light symbolizes the reflection of deity in matter, and it corresponds exactly to the light in catholic churches which burns always before the altar on which the host is reserved. 107. figure 2. 108. 109. mackey, in his lexicon of freemasonry, speaks of the altar as: 110. the place where the sacred offerings were presented to god. after the erection of the tabernacle, altars were of two kinds, altars of sacrifice and altars of incense. the altar of masonry may be considered as the representative of both these forms. from hence the grateful incense of brotherly love, relief and truth, is ever rising to the great i am; while on it the unruly passions a

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

. the higher black masonry in the mysteries. white masonry in the mysteries. the stages of the occult path. the first three initiations. the fourth initiation. the fifth initiation and beyond. chapter iii the cretan mysteries the unity of the mysteries. life in ancient crete. the cretan race. recent discoveries in crete. worship in crete. the throne room. the three columns. models of shrines. the altar objects. various symbols. the statuettes. chapter iv the jewish mysteries the jewish line of descent. the jewish migrations. the prophets. the builders of k.s.t. the recasting of the rituals. the mingling of traditions. the transmission of the new rites. the essenes and the christ. kabbalism. the spiritualization of the temple. the loss of the divine name. chapter v the greek mysteries the e

the beam ends above it must here be regarded as the equivalent, in an epitomized shape, of the roof beams and entablature of a building. in other words, they are the pillars of the house, and the doves settled above them are the outward and visible sign of the divine presence and protection. a clay seal with a similar device of a dove perched above roof-beams resting on a column, itself set on an altar base as in the lion s gate scheme, has now come to light at mycenae- a singular illustration of the minoan source of its cult. 243. of the columns themselves, each one may be regarded as a separate religious entity, since in place of a common entablature the superstructure is in each case separately rendered by a kind of architectural shorthand. this trinity of baetylic pillars (which has ma

t in the palace of minos (see plate v, 1, following p. 50. of these crypts sir arthur evans says: 252. there is clear evidence, as shown below, that such pillared crypts fulfilled a religious function and stood in relation to a columnar shrine above. there can be little doubt that we have here the remains of an important sanctuary facing the inner sea gate of the palace(*op. cit, p. 404) 253. the altar objects 254. still further evidence of the masonic character of the minoan rites is shown by the remarkable objects found in the temple repositories in which were kept the different altar-objects connected with the ritual worship in the chamber of initiation. sir arthur evans has rearranged these objects on the altar ledge for which they were no doubt intended, and we show a reproduction of

und in the temple repositories in which were kept the different altar-objects connected with the ritual worship in the chamber of initiation. sir arthur evans has rearranged these objects on the altar ledge for which they were no doubt intended, and we show a reproduction of his arrangement in plate v, 2 (following p. 50. perhaps the most arresting feature is the marble cross in the centre of the altar. the cross with equal arms, or greek cross, as well as the latin cross and the swastika, are found repeatedly in connection with the minoan cult, and since in all ages the cross has symbolized either the mystery of creation and the descent of the divine life into manifestation, or else the mystic death and resurrection of the soul, we have here striking evidence that these conceptions were a

the swastika, are found repeatedly in connection with the minoan cult, and since in all ages the cross has symbolized either the mystery of creation and the descent of the divine life into manifestation, or else the mystic death and resurrection of the soul, we have here striking evidence that these conceptions were also at the base of the cretan mysteries. 255. on either side of the cross on the altar ledge the figures wear aprons, which were clearly of a ritual character, for they are not to be met with in ordinary cretan dress (see plate v, 3, following p. 50. the apron was evidently double, extending both in front and at the back, and differed in details in the case of the goddess and her priestess. it is possible, and in some respects even probable, that both female figures found on t

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

referred to as the sigil of baphomet.during his years of research into the black arts, anton lavey had come across this book and added it to his collection. when he chose to found the church of satan, he decided that this particular symbol most fully embodied the principles that were the bedrock of the first aboveground satanic church. the cover of the bessy book was enlarged and placed above the altar in the ritual chamber, as baphomet from eliphas levi s transcendental magic (fortean picture library) bardo th dol (the tibetan book of the dead) 21 well as in a lower level altar in the infamous black house, lavey s home and the original headquarters of the church of satan. lavey never claimed to have designed the bessy version of this symbol, as has been asserted by some of the church s de

ed to be identified exclusively with the church of satan. the pentagram was made geometrically precise, the two circles perfect, the hebrew characters were distorted to make them look more sharply serpentine, while the goat face was redrawn with particular attention paid to the eyes. this version was copyrighted by the church of satan. the original highly detailed artwork was first used to create altar plaques. this new version was then used on the cover of the 1968 lp, the satanic mass, produced by the church of satan. finally, this symbol was widely released with the publication of the satanic bible in 1969, where it adorned the cover and appeared on the interior page introducing the section detailing the satanic ritual. it was in the satanic bible that this graphic was first referred to

rally, it is unlikely that such rituals were anything more than the literary inventions of church authorities. although there was much variability in the details found in traditional folklore, anton lavey s account of the black mass in the satanic bible is a generally accurate description of this christian fantasy: the popular concept of the black mass is thus: a defrocked priest stands before an altar consisting of a nude woman, her legs spreadeagled and vagina thrust open, each of her outstretched fists grasping a black candle made from the fat of unbaptized babies, and a chalice containing the urine of a prostitute (or blood) reposing on her belly. an inverted cross hangs above the altar, and triangular hosts of ergot-laden bread or black-stained turnip are methodically blessed as the p

slaughtered during the ritual, so much the better; for as everyone knows, this is the favorite sport of the satanist (99) as with other components of infernal mythology, the belief in the real existence of black masses was widespread in the middle ages. lavey, the founder of modern satanism, drew on a few elements of this literary satanism (e.g, black candles and the use of a naked woman for his altar) to construct his own version of the black mass.however, unlike the imaginary black masses of the middle ages, lavey was more concerned with using the black mass for psychodrama than for magic.he also noted that if the purpose of the original was to shock one s contemporaries by blaspheming what was holy, then a true modern black mass would consist of the blaspheming of such sacred topics as

fingernail trimming, or some other such item associated with the victim are placed on or in the doll, which is then burned or pierced, thereby causing suffering or death. the use of an effigy to curse an enemy has been incorporated into modern satanism. in the satanic bible, for example, anton lavey recommends the following procedure to cause the destruction of an enemy: remain in the area of the altar [previously described] unless imagery is more easily obtained in another spot, such as in the vicinity of the victim. producing the image of the victim, proceed to inflict the destruction upon the effigy in the manner of your choice. this can be done in the following ways: the sticking of pins or nails into a doll representing your victim; the doll may be cloth, wax, wood, vegetable matter

LIBER 141

he arcanum arcanorum. also to certain trusty brethren of the viii, vii, and vi chosen for this moment of peril. for at this hour the clouds gather again upon the face of the sun our father; all those who know may perish in the world-war; even as it is written in the ritual of the v "it is the hour when the veil of the temple was rent in twain, when darkness began to overspread the earth, when the altar was thrown down, the star called wormwood fell upon the earth, when the blazing star was eclipsed, the sacred tau was defiled with blood and water, despair the tribulation visited us, and the word was lost" now therefore that the floods menace the earth, and the winter of civilisation is upon us, it is fitting that an ark of the sanctuary be builded wherein the sacred phallus may be hidden

LIBER 777

ally fire opal the names and versicles and apron. 9 quartz the perfumes and sandals[[the altar] alim 1010 rock crystal the magical circle and triangle vitriol 11 topaz the dagger or fan. 12 opal, agate the wand or caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle agaph 15 ruby the horns, energy, the burin. 16 topaz the labour of preparation[[the throne and altar. 17 alexandrite, tourmaline, iceland spar the tripod. 18 amber the furnace[[the cup or holy graal] abrahadabra 19 cat s eye the discipline (preliminary[[phoe nix wand] to mega qhrion 20 peridot the lamp and wand (virile force reserved, the bread[[lotus wand. 21 amethyst, lapis lazuli the sceptre. 22 emerald the cross of equilibrium. 23 beryl or aquamarine the cup and cross of suffering, the

nn. 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, oval, circle, and other yoni symbols 4 tetrahedron or pyramid, cross the solid figure 5 the rose the tesseract 6 calvary cross, truncated pyramid, cube. 7 a rose (7 x 7, candlestick 8. 9. 1010 altar (double cube, calvary cross sephirothic geomantic figures follow the planets. caput* and cauda draconis* are the nodes of the moon, nearly= neptune and herschel respectively. they belong to malkuth. 11. those of dy triplicity 12 calvary cross octagram 13 greek cross (plane, table of shewbread enneagram 14. heptagram 15. puer* 16. amissio* 17 swastika albus* 18. populus and via* 19. fortuna m

veil of the vault of heaven table of correspondences 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 1010 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col

LIBER ALEPH

rnally; but the yin moveth not, seeking ever to enclose or restrict, reproducing in its own likeness what impressions soever it made thereon, yet without surrender. now the tao absorbeth all without reproduction; so then let the yang turn thereto, and not unto he yin. and that thou mayst understand this, i say: it is a mystery of o.t.o. for the sun ariseth not and entereth to strike upon the high altar of the minster by the great western gates, but by the rose oriel doth he make way and progress in his pageant. o my son, the doors of silver are wide open, and they tempt thee with their beauty: but by the narrow portal of pure gold shalt thou come nobly to thy sanctuary. behold! thou knowest not how perfect is this magick; it is the dearest-bought and holiest of our arcana. what then is lik

LIBER ASTARTE

n of his identity both with all other similar gods of all other nations, and with the supreme of whom all are but partial reflections. 3. concerning the chief place of devotion. this is the heart of the devotee, and should be symbolically represented by that room or spot which he loves best.1 and the dearest spot therein2 shall be the shrine of his temple. it is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. but let it be protected from the profane. 4. concerning the image of the deity. let there be an image of the deity;3 first, because in meditation there is mindfulness induced thereby; and second, because a certain power enters and 1 the yoni [marginal note added by crowley in a copy of equinox i (7, trasncribed by yorke] 2 its

y; for since he cannot conceal his love from his fellows, he must speak to them as they may understand. and as many deities demand sacrifice, one of men, another of cattle, a third of doves, let these sacrifices be replaced by the true sacrifices in thine own heart. yet if thou must symbolize them outwardly for the hardness of thine heart, let thine own blood, and no other.s, be spilt before that altar.2 nevertheless, forget not that this practice is dangerous, and may cause the manifestation of evil things, hostile and malicious, to thy great hurt. 45. concerning a further sacrifice. of this it shall be understood that nothing is to be spoken; nor need anything be spoken to him that hath wisdom to comprehend the number of the paragraph. and this sacrifice is fatal beyond all, unless it be

LIBER CCXLII AHA

ason dips one edge, another springs, as when a melting iceberg reels and tips under the sun. be mighty then, a lord of thought, beyond wit and wonder balanced.then push the whole mind under, sunk beyond chance of floating, blent rightly with its own element, not lifting jagged peaks and bare to the unsympathetic air! this is the second veil; and hence as first we slew the things of sense upon the altar of their god, so must the second period slay the ideas, to attain to that which is, beyond the brain. olympas. to that which is?.not thought? not sense? marsyas. knowledge is but experience made conscious of itself. the bee, past master of geometry, hath not one word of all of it; for wisdom is not mother-wit! so the adept is called insane for his frank failure to explain. language creates f

! take all, and take me! gather spice and virgins and great pearls of price! worship me in a single robe, crowned richly! girdle of the globe, i love thee! pale and purple, veiled, voluptuous, swan silver-sailed, i love thee. i am drunkness of the inmost sense; my soul.s caress is toward thee! let my priestess stand bare and rejoicing, softly fanned by smooth-lipped acolytes, upon mine iridescent altar-stone, and in her love-chaunt swooningly say evermore: to me! to me! i am the azure-lidded daughter of sunset; the all-girdling water; the naked brilliance of the sky in the voluptuous night am i! with song, with jewel, with perfume, wake all my rose fs blush and bloom! drink to me! love me! i love thee, my love, my lord.to me! to me! olympas. there is no harshness in the breath liber ccxlii

h-priest i may stand with acolytes on every hand, the lesser peaks.my will withdrawn to invoke the dayspring from the dawn, changing that rosy smoke of light to a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration.here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams.it burns.it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, aha! 37 bid

LIBER CLXV A MASTER OF THE TEMPLE

k back over this retirement, it appears as a single state of consciousness, not as a number of events. i should really have to read my diary if i wanted to know any details in succession just now. at the end of the 10th day of this section c and the beginning of the 11th day i think the true climax of the operation took place, for he writes: oct. 11, 12:30. so did the day start and i knelt at the altar from 12 midnight until 12:28. during this time did my lord adonai begin to manifest within me, so that my being was wrapped away in bliss ineffable. and my body was filled with rapture of his coming until the cry burst from my lips my lord and my god. there are no words to describe thee, my beloved, though i yet tremble with the joy of thy presence, yet do i feel that this is but the beginni

that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay down upon the place prepared and waited. and all was very dark and still, with a feeling of absolute calm and control, and i waited. and nothing happened. then something seemed to tell me to get up and to kneel again at the altar, yet i waited, but presently i arose and stood at the altar, and i felt i am that i am; but there seemed not much joy in the thought, and yet, i knew that i had done all, even the least thing, to the best of mine understanding and ability. and it began to dawn upon me that i had failed, but where and how, i know not. i have been dazzled with no illusionary success, i have overcome the fear o

inned and clad in a loincloth. liber clxv 165 landing, i was surrounded with men in an eastern costume, arabs or turks i thought. one old man took me by the hand, i made the sign of the pentagram over him, but he smiled and said come along, it s all right, and led me along a street paved with cobbles, the houses of which overhung, till we reached a sort of a mosque. entering this he led me to the altar, which was supported by brackets from the wall, and above which was a beautiful stained window. at the sides were thin columns and sort of boxes, similar to theatre boxes. we knelt at the altar; and he took my hand and said: raise your consciousness. i perceived a star and crescent above me, and a cross dimly formulated in the background. after this, the astral seemed to coincide with the bo

LIBER CORDIS CINCTI SERPENTE

guests. 13. the guests dally upon couches of mother-of-pearl in the garden; the noise of the foolish men is hidden from them. 14. only the inn-keeper feareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v.v.v. unto adonai his god, as they played together in the starlight over against the deep black pool that is in the holy place of the holy house beneath the altar of the holiest one. 16. but adonai laughed, and played more languidly. 17. then the scribe took note, and was glad. but adonai had no fear of the magician and his play. for it was adonai who had taught all his tricks to the magician. 18. and the magister entered into the play of the magician. when the magician laughed he laughed; all as a man should do. 19. and adonai said: thou art enmeshed

LIBER CXCVII STORY OF SIR PALAMEDES

and pares the claw. what turns to laughter all his joy, to wondering ribaldry his awe? the beast.s a mere mechanic toy, fit to amuse an idle boy! 33 xv sir palamede the saracen hath come to an umbrageous land where nymphs abide, and pagan men. the gods are nigh, say they, at hand. how warm a throb from venus stirs the pulses of her worshippers! nor shall the tuscan god be found reluctant from the altar-stone: his perfume shall delight the ground, his presence to his hold be known in darkling grove and glimmering shrine. o ply the kiss and pour the wine! sir palamede is fairly come into a place of glowing bowers, where all the voice of time is dumb: before an altar crowned with flowers he seeth a satyr fondly dote and languish on a swan-soft goat. then he in mid-caress desires the ear of st

ers. the gods are ours, and we are theirs. liber cxcvii 34 sir palamedes plucks the pipe the satyr tends, and blows a trill so soft and warm, so red and ripe, that echo answers from the hill in eager and voluptuous strain, while grows upon the sounding plain a gallop, and a questing turned to one profound melodious bay. sir palamede with pleasure burned, and bowed him to the idol grey that on the altar sneered and leered with loose red lips behind his beard. sir palamedes and the beast are woven in a web of gold until the gilding of the east burns on the wanton-smiling wold: and still sir palamede believed his holy quest to be achieved! but now the dawn from glowing gates floods all the land: with snarling lip the beast stands off and cachinnates. that stings the good knight like a whip, a

.bear me. he cried .to purge my bile to the old land of hormakhu, that i may sit and curse awhile at all these follies fond that pen my quest about.on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen. 65 xxviii sir palamede the saracen hath clad him in a sable robe; hath curses, writ by holy men from all the gardens of the globe. he standeth at an altar-stone; the blood drips from the slain babe.s throat; his chant rolls in a magick moan; his head bows to the crowned goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers .lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile fs upsur

LIBER CXX

shins, chanting the song even as the traitors breath. etc (he then approaches the candidate and says "repeat after me: i who am nothing deny all that i was; i who am nothing affirm all that i shall be. i swear that as nuit is about me, as hadit is within me, so am i ra-hoor-khuit! and blessing and worship to the beast, the prophet of the lovely star (the officer withdrawing the brand 666 from the altar, marks the candidate on brow, heart& head. the officer now circumambulates the temple 11 times reciting "i am the girdle of the robe of the god nu (here he robes the candidate in the proper robe) which shineth and sheddeth light upon that which belongeth to his breast, sending forth light into darkness, bringing to peace the two gods that are at war in his heart. mine is the mighty spell tha

gods! there is no member of my body that is not the member of some god [the officer, who has touched each part of the candidate (as he has named it) with his wand now raises him from the boat, and embraces him, kissing his brow. then cries he with a loud voice "abrahadabra! i receive thee into the order of thelema (he knocks 111- 11111- 111 (the boat has been removed. the candidate kneels at the altar, while the officer makes "the great invocation" from his throne (they then walk round the temple eleven times widdershins, the left arm of the officer around the waist of the candidate, and the candidates right arm around him. the officer sayeth as they go "i am a swallow! i am a swallow! i am the scorpion, the daughter of ra. hail thou flame whose scent is sweet! hail, ye gods whose scent i

ye and take your places in my train (the officer prostrates himself before the candidate, and worships him (the officer rises and takes his spear from beside the candidate. he touches with its point the brand 666 and says "as this brand is not to be effaced from thy body, so is this initiation not to be effaced from thy soul (the officers then lead him from the throne and biddeth him stand at the altar, while the closing is performed. afterward (s)he may entertain him/her, in the precincts of the holy house to a banquet and act friendly toward him (end "your fathers hath fed on the manna in the wilderness and are deal! liber dccclx john st. john the record of the magical retirement of g. h. frater o m a a publication in class c. 3 preface nobody is better aware than myself that this accoun

LIBER DCCCLX JOHN ST

e unworthy to enter. his aspiration purifies him with steel and fire; and there as he lies shattered by the force of the ritual, he hears.even as a corpse that hears the voice of israfel.the hegemon that chants a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of the two and twenty basenesses, while the hegemon lifting up his chained arms cries again and again against his enemy that he is under the shadow of the eternal wings of the holy one. yet at the end, at the supreme accusation, the hiereus smites him into death. the same answer avails him, and in its strength he is uplifted by his aspiration

ted by his aspiration.and now he stands upright. now then he makes a journey in his new house, and perceives at stated times, each time preceded by a new ordeal and equilibration, the forces that surround him. death he sees, and the life of nature whose name is sorrow, and the word that quickeneth these, and his own self.and when he hath recognised these four in their true nature he passes to the altar once more and as the apex of john st. john 33 a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible. behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon fs new summons he.to his surprise.finds himself as the hanged man of the tarot. each point of the

ns of horus (the enterer) and harpocrates (silence, the old g.d. neophyte signs. t.s] 2 [the .secret word. of ritual 671. it is said to enumerate to 93. t.s] 3[.who art thou? whence came thou? whither goest thou? what seekest thou (the second and third are bracketed together. t.s] john st. john 35 the chorus of purification. the hymn .my heart, my mother. as already written, years ago.1 4. at the altar. the accusation and defence as antiphonies. 5. the journey. bar and pass, and the 4 visions even as a mighty music. 6. the hanged man.the descent of adonai. 7. the installation.signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, cepes bordelaise, tarte aux cerises, cafe noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in the

s; was stopped by the indigestion trouble in its other form (p.s..evidently the introduction of the cascara into my sensitive aura made its action instantaneous) my breathing passages were none too clear, either; i have evidently taken a chill. now, o, my lord adonai, thou self-glittering one, wilt thou not manifest unto thy chosen one? for see me! i am as a little white dove trembling upon thine altar, its throat stretched out to the knife. i am as a young child bought in the slave market. and night is fallen! i await liber dccclx 62 thee, o my lord, with a great longing, stronger than life; yet am i as patient as death. there was a certain darwesh whose turban a thief stole. but when they said to him .see! he hath taken the road to damascus. that holy man answered, as he went quietly to

epti weep for me unavailing. then shall asi being forth hoor, and heru-pa-kraat shall leap glad from her womb. the lord of ven-geance shall awaken; sekhet shall roar, and pasht cry aloud. then shall my members be gathered together, and my bonds shall be unloosed; and my khu shall be mighty in khem for ever and ever! 11.37. i return to the place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each other. for the horror and darkness have been unbelie

LIBER DCCCXI ENERGIZED ENTHUSIASM

assing a final guardian we reached the chapel itself, at whose entrance stood a young man and a young woman, both dressed in simple robes of white silk embroidered with gold, red and blue. the former bore a torch of resinous wood, the latter sprayed us as we passed with attar of roses from a cup. the room in which we now were had at one time been a chapel; so much its shape declared. but the high altar was covered with a cloth that displayed the rose and cross, while above it were ranged seven candelabra, each of seven branches. the stalls had been retained; and at each knight fs hand burned a taper of rose-coloured wax, and a bouquet of roses was before him. in the centre of the nave was a great cross.a gcalvary cross of ten squares, h measuring, say, six feet by five.painted in red upon

i may judge by the white beard; but he walked with the springy yet assured step of the thirties. the high priestess, a proud, tall, sombre woman of perhaps thirty summers, walked by his side, their hands raised and touching as in the minuet. their trains were borne by the two youths who had admitted us. all this while an unseen organ played an introit. this ceased as they took their places at the altar. they faced west, waiting. on the closing of the doors the armed guard, who was clothed in a scarlet robe instead of green, due his sword, and went up and down the aisle, chanting exorcisms and swinging the great sword. all present due their swords and faced outward, holding the points in front of them. this part of the ceremony appeared interminable. when it was over the girl and boy reappe

in greek, though i could not catch the words, they purified and consecrated the chapel. now the high priest and high priestess began a litany in rhythmic lines of equal length. at each third response they touched hands in a peculiar manner; at each seventh they kissed. the twenty-first was a complete embrace. the bell tinkled in the architrave; and they parted. the high priest then took from the altar a flask curiously shaped to imitate a phallus. the high priestess knelt and presented a boat-shaped cup of gold. he knelt opposite her, and did not pour from the flask. now the knights and dames began a long litany; first a dame in treble, then a knight in bass, then a response in chorus of all present with the organ. this chorus was: evoe ho, iacche! epelthon, epelthon, evoe, iao! again and

old. he knelt opposite her, and did not pour from the flask. now the knights and dames began a long litany; first a dame in treble, then a knight in bass, then a response in chorus of all present with the organ. this chorus was: evoe ho, iacche! epelthon, epelthon, evoe, iao! again and again it rose and fell. towards it close, whether by gstage effect h or no i could not swear, the light over the altar grew rosy, then purple. the high priest sharply and suddenly threw up energized enthusiasm 19 his hand; instant silence. he now poured out the wine from the flask. the high priestess gave it to the girl attendant, who bore it to all present. this was no ordinary wine. it has been said of vodki that it looks like water and tastes like fire. with this wine the reverse is the case. it was of a

LIBER DCLXXI VEL PYRAMIDOS

masonic enthusiast john yarker, which were regarded as gspurious h by most masonic writers (c) ordo templi orientis. key-entry &c, by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.2004. ts liber dclxxi vel pyramidos a ritual of self-initiation based upon the formula of the neophyte v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the darkness; matter shines, a sna

sebek is smitten by the thunder. the light breaks forth from under. he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane, with ibis head and phoenix wand and wings of night! whose serpents strain their bodies, bounding the beyond. thou in the light and in the night art one, above their moving might! he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: 2 liber dclxxi the lustral water! smite thy flood through me.lymph, marrow and blood! anointing the wounds, say: the fire informing! let the oil balance, assain, assoil! the invoking spiral dance: so life takes fire from death, and runs whirling amid

more than thou am i! bar in northeast asar (rubric as before) in east. see thoth. silence. vel pyramidos 9 bar in southwest. asar (rubric as before) in west. see nature (c. contemplates self, in silence) i will not look uon thee more, for fatal is thy name. begone! false phantom, thou shalt pass before the frowning forehead of the sun. i know thee, and i pass thee by. for more than thou am i. at altar. formulating hexagram. now witness ye upon the earth, spirit and water, and red blood! witness above, bright babe of birth, spirit, and father. that are god! as babe in egg, being born. for silence duly is begot and darkness duly brought to bed. the shroud is figured in my thought, the inmost light is on my head. unbind. sign of enterer. attack! i eat up the strong lions. i! fear is on seb

left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night (etc, to .breaks forth from under) he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane (etc, to .art one, above their moving might) he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: the lustral water! smite thy flood (etc) anointing the wounds, say: the fire informing! let the oil (etc) the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. banishing spiral dance: vel pyramidos 13 now let mine

from death, and runs whirling amid the suns. banishing spiral dance: vel pyramidos 13 now let mine hands unloose the sweet and shining girdle of nuit! the adorations and the word. sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m then, at the altar: behold! the perfect one hath said these are my body.s elements tried and found pure, a golden spoil incense and wine and fire and bread these i consume, true sacraments for the perfection of the oil. act accordingly. for i am clothed about with flesh and i am the eternal spirit i am the lord that riseth fresh from death, whose glory i inherit since i partake with him. i am the manifestor of

LIBER LIBERI VEL LAPIDIS LAZULI

d salt. 35. yea! i smite.and the blood makes as it were a sunset on the lapis lazuli of the king fs bedchamber. 36. i smite. the whole world is broken up into a mighty wind, and a voice cries aloud in a tongue that men cannot speak. 37. i know that awful sound of primal joy; let us follow on the wings of the gale even unto the holy house of hathor; let us offer the five jewels of the cow upon her altar! 38. again the inhuman voice! 39. i rear my titan bulk into the teeth of the gale, and i smite and prevail, and swing me out over the sea. 40. there is a strange pale god, a god of pain and deadly wickedness. 41. my own soul bites into itself, like a scorpion ringed with fire. 42. that pallid god with face averted, that god of subtlety and laughter, that young doric god, him will i serve. 43

LIBER LVII

rse of atoms, men, stars. see .two new worlds. 222. the grand scale of 2; may one day be of value. 256. the eighth power of 2; should be useful. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th athyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.75 370. most venerable (see part i. it deli

LIBER LXXVIII

; broader in front and back; and having a winged tiger fs head in front. she wears a corinthian-shaped helmet and crown with a long plume. it also is surmounted by a tiger fs head, and the same symbol forms the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right a description of the cards of the taro 15 hand rests on a small golden or brazen altar ornamented with ram fs heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leaping flames of fire

e of the palace of fire. her attire is similar. the feet seem springy, giving the idea of swiftness. weight changing from one foot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles the agis of minerva. she wears 20 liber lxxviii as a crest the head of the medusa with serpent hair. she holds a sword in one hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white clouds. wisdom, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. e of d princess and empress of the sylphs and sylphides. throne of the ace of wands. xvii the lord of the wide and fertile land; the kin

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

LIBER MMCMXI NOTE ON GENESIS

d, which brooded (v. 2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the ignis dei. which is also the agnus dei, or lamb of god that destroyeth (literally burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays .o agnus dei! qui tollis.qui tollis peccata mundi.dona nobis pacem. and this fire, this lamb of god, is aries, symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note..it

LIBER SAMEKH

ve no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat.37 from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursuqare, and the height shall be thrice half the breadth or double the breadth. and upon the altar shall be a censer, hemispherical, supported upon three legs of silver, and within it an hemisphere of copper, and upon the top a grating of gilder silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte,38 and one part of lignum aloes, or of cedar

n the altar shall be a censer, hemispherical, supported upon three legs of silver, and within it an hemisphere of copper, and upon the top a grating of gilder silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte,38 and one part of lignum aloes, or of cedar, or of sandal. and this is enough. and he shall also keep ready in a flask of crystal within the altar, holy anointing oil made of myrrh and cinnamon and galangal.39 and even if he be of higher rank than a probationer, he shall yet wear the robe of the probationer, for the star of flame showeth forth ra-hoor-khuit openly upon the breast, and secretly the blue triangle that descendeth is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage

d it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censer shall stand. liber viii 43 moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate according to his fancy and imagination, th

the base; this is enclosed within a notional equilateral triangle, indicated only by three lozenges at its corners; the circle is circumscribed about this triangle, thus the tiphareth square is at the centre of the figure. the design is somewhat impractical unless one has the regular use of a room some thirty feet or more in both horizontal dimensions, since you are supposed to have a double cube altar. traditionally 44 inches high with a 22 inch square base. standing exactly on the malkuth square. 13 in a copy of the goetia with notes to the preliminary invocation by gerald yorke, some transcribed from crowley fs personal copy, others of uncertain provenance (possibly summarised by yorke from samekh, indeed, a note to the corresponding line runs: gosorronophris= the perfected osiris. the

LIBER SEPTEM REGUM SANCTORUM

green; 6th. pale yellow; 7th. bright blue.2 the other officers are the hegemon, clad in white& masked in white& in his hand is the phoenix wand of the planets;3& the hiereus, masked in black& robed in black, in his hands are the scourge& crook.4 the candidate, well fed& joyful, clad in the robe of a probationer& crowned with laurel, is led by the hegemon (his neophyte) into the hall. taken to the altar, on which burns a small fire of odorous wood, cedar or sandal or lign aloes, he is made to kneel thereat& the black officer comes forward threatening him with his scourge& saith: hiereus: who art thou? hegemon (for cand: i am the aspirant to the sacred& sublime order of a\a& i seek the aid of osiris. 1 missing in this copy. but the text implies that the temple contains (i) an altar of some k

ch as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou to me, as thou wast welcome to my brethren; thou didst but lift up thine hand in aspiration to the brotherhood immortal& thou hast swept the seven chords of the celestial harp. pass thou on. 4 they go back, not to the altar, but to the little door of the temple, within which is a dark dungeon. the hegemon thrusts him furiously into this with hand& foot, all crying aloud: osiris is a black god. there he must remain for seven hours (if at any point previous in the ritual he should say: i ask not these blessings; i seek osiris. what saith yon silent dark one? or words of similar purport, the hegemon answers, remov

LIBER STELLAE RUBEAE

save to the shameless in deed as in word. 4. no man shall understand this writing.it is too subtle for the sons of men. 5. if the ruby star have shed its blood upon thee; if in the season of the moon thou hast invoked by the iod and the pe, then mayest thou partake of this most secret sacrament. 6. one shall instruct another, with no care for the matters of men.s thought. 7. there shall be a fair altar in the midst, extended upon a black stone. 8. at the head of the altar gold, and twin images in green of the master. 9. in the midst a cup of green wine. 10. at the foot the star of ruby. 11. the altar shall be entirely bare. 12. first, the ritual of the flaming star. 13. next, the ritual of the seal. 14. next, the infernal adorations of oai. mu pa telai tu wa melai. tu fu tulu! tu fu tulu!

gu malai; pe fu telai, fu tu lu. o chi balae wa pa malae .t .t .t! ge; fu latrai, le fu malai k.t! h.t! n.t! al. rel moai ti.ti.ti! wa la pelai tu fu latai wi, ni, bi. 15. also thou shalt excite the wheels with the five wounds and the five wounds. 16. then thou shalt excite the wheels with the two and the third in the midst; even' and! and% and, and. 17. then the five.and the sixth. 18. also the altar shall fume before the master with incense that hath no smoke. 19. that which is to be denied shall be denied; that which is to be trampled shall be trampled; that which is to be spat upon shall be spat upon. 20. these things shall be burnt in the outer fire. 21. then again the master shall speak as he will soft words, and with music and what else he will bring forward the victim. 22. also he

with incense that hath no smoke. 19. that which is to be denied shall be denied; that which is to be trampled shall be trampled; that which is to be spat upon shall be spat upon. 20. these things shall be burnt in the outer fire. 21. then again the master shall speak as he will soft words, and with music and what else he will bring forward the victim. 22. also he shall slay a young child upon the altar, and the blood shall cover the altar with perfume as of roses. svb figvra lxvi 3 23. then shall the master appear as he should appear.in his glory. 24. he shall stretch himself upon the altar, and awake it into life, and into death. 25 (for so we conceal that life which is beyond) 26. the temple shall be darkened, save for the fire and the lamp of the altar. 27. there he shall kindle a great

fume as of roses. svb figvra lxvi 3 23. then shall the master appear as he should appear.in his glory. 24. he shall stretch himself upon the altar, and awake it into life, and into death. 25 (for so we conceal that life which is beyond) 26. the temple shall be darkened, save for the fire and the lamp of the altar. 27. there he shall kindle a great fire and a devouring. 28. also he shall smite the altar with his scourge, and blood shall flow therefrom. 29. also he shall have made roses bloom thereon. 30. in the end he shall offer up the vast sacrifice, at the moment when the god licks up the flame upon the altar. 31. all these things shalt thou perform strictly, observing the time. 32. and the beloved shall abide with thee. 33. thou shalt not disclose the interior world of this rite unto an

5. these are alike unto me. 36. now the veil of this operation is called shame, and the glory abideth within. 37. thou shalt comfort the heart of the secret stone with the worm blood. thou shalt make a subtle decoction of delight, and the watchers shall drink thereof. 38. i, apep the serpent, am the heart of iao. isis shall await asar, and i in the midst. 39. also the priestess shall seek another altar, and perform my ceremonies thereon. 40. there shall be no hymn nor dithyramb in my praise and the praise of the rite, seeing that it is utterly beyond. liber stella rubea 4 41. thou shalt assure thyself of the stability of the altar. 42. in this rite thou shalt be alone. 43. i will give thee another ceremony whereby many shall rejoice. 44. before all let the oath be taken firmly as thou rasi

LIBER TZADDI

h me, and i will give you all that is desirable upon the earth. 2 liber tzaddi vel hamvs hermeticvs 13. because i give you that of which earth and its joys are but as shadows. 14. they flee away, but my joy abideth even unto the end. 15. i have hidden myself beneath a mask: i am a black and terrible god. 16. with courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. 17. but the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. 18. only those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer stand upright; them will i despise. 19. but you who have defied the law; you who have conquered by subtlety or force; you

r lips; and all my darkness and terror shall turn to light and joy. 18. only those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer stand upright; them will i despise. 19. but you who have defied the law; you who have conquered by subtlety or force; you will i take unto me, even i will take you unto me. 20. i ask you to sacrifice nothing at mine altar; i am the god who giveth all. 21. light, life, love; force, fantasy, fire; these do i bring you: mine hands are full of these. 22. there is joy in the setting-out; there is joy in the journey; there is joy in the goal. 23. only if ye are sorrowful, or weary, or angry, or discomforted; then ye may know that ye have lost the golden thread, the thread wherewith i guide you to the heart of the g

LIBER V VEL REGULI

(holding the exact stance of the vitruvian man would require advanced hatha yoga training to avoid falling over or incurring a groin strain; the fact that this sign is referred to the x in nox (again, see endnotes to the blue brick) might also be taken as an argument for it being this .x. posture. however the figure in book 4 part ii apparently referred to (cap. iii, a .design suitable for top of altar) is from the title page of tom. i of fludd.s utriusque cosmi. historia and shows a different posture; the feet, hands, and top of the head mark the points of an upright pentagram centred at the groin (the pentagram being the star of the microcosm; the total design is intended to illustrate the harmony of microcosm and macrocosm; it is not captioned as the microcosm of vitruvius but the text

LIBER VII

have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare& the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported upon three legs, of silver, and within it an hemisphere of copper, and upon the top a grating of gilded silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte, and one part of lignum aloes, or of cedar, o

on the altar shall be a censor, hemispherical, supported upon three legs, of silver, and within it an hemisphere of copper, and upon the top a grating of gilded silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte, and one part of lignum aloes, or of cedar, or of sandal. and this is enough. and he shall also keep ready in a flask of crystal within the altar, holy anointing oil made of myrrh and cinnamon and galangal. and even if he be of higher rank than a probationer, he shall yet wear the robe of the probationer, for the star of flame showeth forth ra hoor khuit openly upon the breast, and secretly the blue triangle that descendeth is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage. a

d it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censor shall stand. moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate it according to his fancy and imagination, that shall be

LIBER XLIV THE MASS OF THE PHOENIX

year, as days of special rejoicing [this text was first published in konx om pax (1907. it was declared to be liber xli in class c in the gsyllabus h in equinox i (10 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 13.06.200phliber xliv the mass of the ph.nix v a.a. publication in class d 1 the magician, his breast bare, stands before an altar on which are his burin, bell, thurible, and two of the cakes of light. in the sign of the enterer he reaches west across the altar, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3.5 5

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

s. this probably marks both a change in paganism, perhaps as building techniques changed, and the influence of christian (and also pagan roman) worship. in the northern reaches of scandinavia, the sami people seem to have retained an open-air priestless paganism, and they were far from such influences. the eddic poems have references to the building of places of worship (e.g, the ghigh-timbered h altar and temple of voluspa, stanza 7, and there is one very explicit description of a pagan temple in eyrbyggja saga, which shows, if nothing else, where a thirteenth- century icelander thought his pagan ancestors had worshipped three centuries earlier. adam of bremen fs account of the pagan temple at uppsala, mentioned above, is difficult to discount, but it must be remembered that the end of th

probably much earlier come in out of the rain for their religious ceremonies: scholars now agree that large homesteads were the sites of cult activities as well as of other social activities. the sources mention something called a horgr, which i have translated galtar h in this book. the eddic poems suggest the horgr was something that could be reddened, and they make it appear to be some sort of altar, at least in the sense that sacrifices were made upon it. etymologically the word seems to have to do with stones or rocks, and it is not difficult to imagine the germanic horgr as a pile of rocks in a sacred grove; the old high german cognate is in fact sometimes found with the meaning gsacred rock h and sometimes with the meaning gsacred grove. h tacitus says the germanic peoples did not p

ok heidreks konungs (the saga of hervor and king heidrek, which scholars ordinarily date to around the end of deities, themes, and concepts 93 the thirteenth century, although the dating is difficult. this version of the saga opens with an account of the learned prehistory and tells about starkad aludreng. starkad abducts alfhild, the daughter of king alf of alfheimar, after she has reddened the altar (horgr) with blood at a great disablot one autumn. the prefix alf- means gelf, h and although there is no other evidence connecting the elves with the disablot, on its face the text offers a mythological model for human behavior. the ceremony takes place at the home of a king, is presided over by a woman (one indeed of royal lineage, and involves the spilling of blood, presumably from an ani

galthough he does not care for the brides of giants. h the two then apparently travel. hyndla accuses freyja of having her husband or lover (apparently ottar) along on the way to hel, but freyja denies the accusation. stanza 9 refers to a wager between ottar and the hero anganty lr, which some have taken to be the motivation for the poem. stanza 10 shows why freyja is partial to ottar. he made an altar for me, loaded up with stones, now that gravel has turned into [burned to] glass; he reddened with the blood of nine cattle; ottar ever believed in the goddesses. in stanza 11 the speaker, evidently still freyja, requests a tallying up of genealogical information, and this information fills stanzas 12.28. then the speaker, now presumably hyndla, addresses ottar directly, and her stanzas freq

ase a proper funeral for baldr, is carried out. idavoll assembly field of the asir in voluspa and snorri fs gylfaginning; associated with temporal beginnings. idavoll is mentioned twice in voluspa. the first instance is in stanza 7, just after they have established time reckoning by naming day and night and the other parts of the temporal cycle in stanza 6. the asir assembled at idavoll those who altar and temple high timbered. deities, themes, and concepts 197 they created wealth, smithed riches, forged tongs and made tools. when idavoll appears again in the poem (in stanza 60, it is a reappearance, after the demise and resurrection of the cosmos, just after the seeress has seen the earth come up for a second time. the asir will assemble at idavoll and adjudge the powerful midgard serpent

LUCIFERIAN INITIATION VIA NOCTURNE

ters you at this instant, allowing a calm silence to fill as the sounds of the musick and the goats grow muffled and dim. by the four winds and the four watchtowers, i call thee angels of silence to bless my initiation. by the call of lilith, grant me passage through the fields of night. from the womb of the mother i emerge with the caul, the stain of witchblood. open your eyes stand and face the altar, staring intently into the mirror: by night, the sabbatic honor of being, the dreamer shall ride the back of the owl, this is the awakening of the dark flesh! eko, eko, asmodee! banish and close circle1 luciferian s o r c e r y luciferian& sethanic magick 2 luciferian sorcery by michael w. ford akhtya seker arimanius illustrated by elda isela ford published by succubus publishing p.o. box 92

LUCIFERIAN SORCERY

ore me! so it is done! 27 the rite of shaitan a self-initiation invocation the circle represents the oath of perfection, from which nothing shall enter. the mind is a source of heaven and hell, from which we may align ourselves better through ritualistic tools and techniques, it is the command to look in progress, in terms of greater black magick. robed in crimson or black, white candles upon the altar, and upon two points: north and east representing belial and lucifer respectively. black candles should be at the point of west and south, representing leviathan and shaitan, the force reversed of lucifer. holding athame, trace the averse pentagram and focus: the black of night from which i have dwelled longs for a return to the dawn, from which i shall cast my eyes upon through the shadow

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

might lead one to believe they did. they were moralistic rather than religionistic; philosophic rather than theologic. they taught man to use his faculties more intelligently, to be patient in the face of adversity, to be courageous when confronted by danger, to be true in the midst of temptation, and, most of all, to view a worthy life as the most acceptable sacrifice to god, and his body as an altar sacred to the deity. sun worship played an important part in nearly all the early pagan mysteries. this indicates the probability of their atlantean origin, for the people of atlantis were sun worshipers. the solar deity was usually personified as a beautiful youth, with long golden hair to symbolize the rays of the sun. this golden sun god was slain by wicked ruffians, who personified the e

the priest was a personification of the rising sun. on the front of his belt the arch-druid wore the liath meisicith- a magic brooch, or buckle in the center of which was a large white stone. to this was attributed the power of drawing the fire of the gods down from heaven at the priest's command this specially cut stone was a burning glass, by which the sun's rays were concentrated to light the altar fires. the druids also had other symbolic implements, such as the peculiarly shaped golden sickle with which they cut the mistletoe from the oak, and the cornan, or scepter, in the form of a crescent, symbolic of the sixth day of the increasing moon and also of the ark of noah. an early initiate of the druidic mysteries related that admission to their midnight ceremony was gained by means of

as then given certain sacred books, probably written in cipher, together with tablets of stone on which secret instructions were engraved. in the obelisk in freemasonry, john a. weisse describes the officiating personages of the eleusinian mysteries as consisting of a male and a female hierophant who directed the initiations; a male and a female torchbearer; a male herald; and a male and a female altar attendant. there were also numerous minor officials. he states that, according to porphyry, the hierophant represents plato's demiurgus, or creator of the world; the torch bearer, the sun; the altar man, the moon; the herald, hermes, or mercury; and the other officials, minor stars. from the records available, a number of strange and apparently supernatural phenomena accompanied the rituals

range emblematic book of seventy-eight leaves which has been in possession of the gypsies since the time when they were driven from their ancient temple, the serapeum (according to the secret histories the gypsies were originally egyptian priests) there are now in the world several secret schools privileged to initiate candidates into the mysteries, but in nearly every instance they lighted their altar fires from the flaming torch of herm. hermes in his book of thoth revealed to all mankind the "one way" and for ages the wise of every nation and every faith have reached immortality by the "way" established by hermes in the midst of the darkness for the redemption of humankind. poimandres, the vision of hermes the divine pymander of hermes mercurius trismegistus is one of the earliest of th

aticians who planned its parts and dimensions, the master craftsmen who supervised its construction, the skilled artisans who trued its blocks of stone? the earliest and best-known account of the building of the great pyramid is that given by that highly revered but somewhat imaginative historian, herodotus "the pyramid was built in steps, battlementwise, as it is called, or, according to others, altar-wise. after laying the stones for the base, they raised the remaining stones to their places by means of machines formed of short wooden planks. the first machine raised them from the ground to the top of the first step. on this there was another machine, which received the stone upon its arrival, and conveyed it to the second step, whence a third machine advanced it still higher. either the

MASTERING WITCHCRAFT

) distilled water 12. a selection of household glues. 13. paint, both black and white; your "paint of art" most witches find a stove enamel is best because it takes on ceramic and glass as well as metal. you will be using it to inscribe the runes on your working tools. 14. a small square table to practise on, of cardtable size. this throughout the text will be known as the "table of practice" or "altar" 15. a good assortment of jars and bottles. little medicine bottles are extremely handy for containing philters and powders. the herb jars sold in various sizes at shops dealing in fancy kitchenware are, of course, ideal. 16. finally, a generous supply of adhesive labels for easy identification of your preparations. many a hex powder looks all too similar to a love sachet mixture! enough sai

ation with extreme respect at all times; it is no idle operation. having selected your day of operation, you must choose a companion to act as a scribe or recorder of the visions. lock yourselves in your secluded place of working, having gathered together your paraphernalia and such other close companions as are immediately concerned with the divination. your paraphernalia should consist of: your altar table with its triangle sign covering, pointing east; chairs in the west, facing east across the table, should you wish to remain seated during the scrying; your athame, cord, thurible, cup, workbook, square of mercury, and pen and ink of art, a supply of mercurial incense, and a box of incense consonant with vassago's nature (see end of this chapter "herbs and incenses. all or any of these

of elanel who ridest on the wings of the wind, and art endowed with superlunary motion, do thou descend and be present i pray thee. circumambulate yet once more and finish the invocation: by satandar and asentacer i conjure thee thrice three times, vassago! vassago! vassago! to descend and appear to us within this glass speaking secrets of truth and understanding. then return to the west of your altar table, facing east, and place the sigil in the triangle under the speculum or show stone on its stand. at this point you must seat yourself comfortably in front of the table, and holding your wand with both hands, gently and without strain fix your gaze on the surface of your speculum. at the same time with all the force of your imagination, visualize the same blue radiance playing around th

a photograph or portrait of the deceased whose shade you hope to summon. on the night of the fourteenth day, the new moon, cast and purify your circle just before midnight with a mercurial incense, after making sure the room is secure from any intrusion. the paraphernalia you will need for the operation include: your athame, cord, cup, and thurible, naturally, for erecting the circle; your wand, altar table with triangle cloth, lamps, and an equilateral triangle of white tape (large enough to stand in) on the floor outside the circle to the west. in this is placed a skull. now this may be an actual skull if you have recourse to one, a replica of one made by you, or a drawing of one, never mind how crude, also composed by you. in the small triangle on the altar should be placed a photograp

rt and an hourglass (an egg timer will do for this. you should have on hand a generous supply of necromancy incense (see end of this chapter under "herbs and incenses, and also writing material to record the shade's answers. finally, on your breast must hang the important pentacle of protection (this applies to any companions as well. at the first stroke of midnight, approach the west side of the altar table, facing east, and consecrate the photograph in the altar triangle with salt and water and incense. with the wand you must then trace an equal-armed cross surrounded by a circle in the air above the photograph, visualizing the symbol burning with a blue radiance as you did in vassago ritual. as you perform each of the consecrations, say these words: colpriziana offina alta nestera fuaro

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

in the signs. called the pauline art, etc (4) the fourth part of this book is called almadel or solomon, which containeth those spirits which govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and to be sought for by divine seeking, etc, and are called theurgia (5) the fifth part is a book of orations and prayers that wise solomon used upon the altar in the temple. the which is called ars nova, which was revealed unto solomon by that holy angel of god called michael; and he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king solomon had never obtained his great knowledge, for by them in a short time he knew all arts and sciences both g

hese two last mentioned books, the art pauline and the art almadel, do relate unto good spirits alone, whose knowledge is to be obtained through seeking unto the divine. these two books be also classed together under the name of the first and second parts of the book theurgia of solomon (5) the fifth book of the lemegeton is one of prayers and orations. the which solomon the wise did use upon the altar in the temple. and the titles hereof be ars nova, the new art, and ars notaria, the notary art. the which was revealed to him by michael, that holy angel of god, in thunder and in lightning, and he further did receive by the aforesaid angel certain notes written by the hand of god, without the which that great king had never attained unto his great wisdom, for thus he knew all things and all

alled the pauline art, etc (4) the fourth part of this book is called almadel of solomon, the which containeth those spirits which do govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and are called theurgia, and are to be sought for by divine seeking, etc (5) the fifth part is a book of orations and prayers which wise solomon did use upon the altar in the temple. the which is called ars nova, the which was revealed to solomon by that holy angel of god called michael; and he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king solomon had never obtained his great wisdom, for by them in short time he gained knowledge of all arts and sci

MEANING OF MASONRY

the assistance of these lesser lights within us, a man is enabled to perceive what is, again symbolically, called the" form of the lodge" i.e, the way in which his own human nature has been composed and cons tituted, the length, breadth, height and depth of his own being. by their help, too, he will perceive that he himself, his body and his soul, are" holy ground" upon which he should build the altar of his own spiritual life, an altar deeper which he should suffer no" iron tool" no debasing habit of thought or conduct, to defile. by them, of too, he will perceive how wisdom, strength and beauty have been employed by the creator, like three grand supporting pillars, in the structure of his own organism. and by these finally he will discern how that there is a mystical" ladder of many rou

rporated into christian architecture. if you recall the construction of york minster or westminster abbey, you will recognize the pillars in the two great towers flanking the main entrance to those cathedrals at the west end of the structure. non-masons, therefore, enter these temples, as we do, between the pillars in the west; they look through them along the straight path that leads to the high altar, just as the mason's symbolic passage is also from the west to the throne in the east. that path is, as it were, the straight path of life, beginning in this outer world and terminating at the throne, or altar, in the east. many centuries before our bible was written or the temple of solomon described in the books of kings and chronicles was thought of, the two pillars were used in the great

mself, to unify his lesser with his greater lights, so that he no longer functions merely with an elementary reflex consciousness but in alliance with the all-conscious with which he has become identified. in the royal arch degree he will discover that this identification of the lesser and greater lights has theoretically become achieved. the interlaced triangles of lights surrounding the central altar in that supreme degree imply the union of perceptive faculty with the object of their contemplati on; the blending of the human and the divine consciousness. what then do the three greater lights emblematize, and what does their intimate conjunction connote (1) the written word is the emblem and external expression of the unwritten eternal word, the logos or substantial wisdom of deity out o

inciples, or upon these three pillars, was the human soul originally and divinely built in the heaven-world, and our lectures, therefore, rightly say that those three pillars" also allude to solomon, king of israel; hiram, king of tyre; and hiram abiff" because those names personify the indissociable triadic constituents of the divine unity (they are also shown inscribed upon the central symbolic altar in the royal arch degree as further evidence of this divine construction of the human soul. the temple of the soul has, however, now been destroyed and thrown down from its primitive eminence and grandeur. humanity, instead of being a collective united organ ic whole, has become shattered into innumerable fragmentary separated parts, not one stone standing upon another of its ruined building

ke the light of a master mason which never becomes wholly extinguished, so in the world's darkest days the light of the m ysteries nev er goes out entirely, and god and the way to him are not left without witness. if, in comparison with other witnesses, masonry is but a glimmering ray rather than a powerful beam of light, it is none the less a true ray; a kindly light lit from the world's central altar-flame, and sufficing to lead at least some of us on amid the encircling gloom, until the night is gone. light is granted in proportion to the desire of our hearts, but for the majority of masons their order sheds no light at all, because light is not their desire, nor is initiation in its true sense understood or wished for. they move among the symbols, simulacra and substituted secrets of t

MICHAEL FORD BOOK OF CAIN

considered by most but yet i held more questions than they. i began to see naamah in dreams, beautiful and grown voluptuous as she rested with lilith, who i sought in dreams. they whispered chants and sweet musick to my ears, and then i would go unto them dawn would bring my waking into the mundane fields of my false family, and the ridicules of abel. it was one day in the fields that i built an altar at the base of a tree and then cut down my brother i took his blood and skull before this gateway, and called to my true father and mother i held no love for these who would treat me as a dead animal in their family. i would be marked again among the animals, who i could run with. i took this skull and the spirit of abel with it he would walk with me forever this was taught to me in dreaming

MICHAEL FORD WITCHMOON

of night side, shadow or lunar forces. these forces are actively a part of the individual subconscious and compose most of the matter of the brain. fear not the powers of your mind, embrace the shadows! i had two partners who seemed to hold a genuine interest in magick until they were faced with the rites we had planned. the sigil was painted and drawn on both a parchment and a back drop for the altar, giving an ominous direction for the rite, submerged in the applications of astral vampirism. we were invoking the hidden vampiric aspects of the subconscious, given form by our collective will and focus. we sought to bring forth a spirit fueled by blood, from which i gave the offering of will. towards the end of the invocations, one of the magickians became ill and had to exit the chamber

erous and even mentally deadly. be prepared for such a rite. work within the astral plane is also a strength building exercise, and is essential to mastery of magick. 34 34 astral projection and the visitation of the dead -the psychonaut- you should adorn your chamber with vampiric symbols and darkside objects which stir your imagination. the first step would be to set a single red candle upon an altar. the altar can have any significant symbols on it, but above the altar, framed if possible, should be displayed the varcolaci sigil. incense should be billowing in the chamber, frankincense, jasmine, and rose are preferred. each is a fragrance of our coven and of babalon, the scarlet woman. in my personal experience dream is a form of astral projection. if i create a sigil for dreaming and t

st be fully engrossed and concentrated upon the forces he or she is calling and the work at hand. nothing else outside of the temple is important, only the work at hand. the success factor within magick comes when the sorcerer is able to convince the mind that the desired results will occur. the temple can be a chamber or even nature itself. many witches will use the forest, since nature is their altar. the temple is what you make of it. before you would attempt to involve yourself in vampiric or darkside sorcery, seek to master the foundations of holy magick, and ceremonials aimed at contact with your holy guardian angel, or higher self. this is a strength building point which you can not pass by. ceremonial magick is present within vampirism only as a choice for group gatherings. the pur

it. the males, or heterosexual males would in turn have congress with female succubi, or children of lilith. the legends of nocturnal emissions carried on with these initiations or dream-induced congress. 49 49 osculum infame the initiate s dedication to undertake the initiate s oath of witches, by the symbolic kiss of shame. the pact should take place out in the open air, a wooded area with your altar being a stump or rock near a large tree. decorate the altar with the wood carving of the witches sabbat/luciferian inverse pentagram, or sigil of lucifer. within the context of this tome, lucifer represents knowledge, wisdom and light. baphomet, the god of witches may be adorned on altar as well. octinimos, of the witches sabbat goat is symbolic of masculine and feminine pro-creation and kno

e noted, the infant shaky steps of what will come after this. throw your soul into the workings! keep in mind that sathan/satan is but the mind, and is a great well of inspiration and knowledge to those that may summon this force. you should conduct this working on a full moon night, or at noon when the sun is high. the inverted pentagram will be used in this rite; a traditional pentacle upon the altar will do well. you will also need your anthame. the mirror in front of the altar should be illuminated with black candlelight. the circle should be cast before the altar with the billowing smoke of incense. you will also want a quill and parchment paper, to scribe in black ink the oath which you shall sign in the blood of your left hand. the parchment should be written in something as the des

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ed by those descended or favouredhostile name for one opposed to the illieasily that which is done by the illifacille meaning skill or artistryhello, hail, heilseal the stamp of the illisigil signatures of the illi, magical marksignal commonly made on hillsveil- the illi spoke to their priesthood from behind the veils.steeple, spire (spirel, gable, shingles, bell (bell tower, cable, na vel,aisle, altar (eltar, temple, oracle, tabernacledelphi, eleusinianlegality designated by the controllers.atlantis, alien visitation, and genetic manipulation237 appendix b: book abstracts fleur de les flower of the illililly, dale, jubilee, millions, billionsbastille the whipping post for those opponents or lawbreakersbasillicas name for early churchesversailles seat of the french kingtuileries earlier se

gia, a city which refused to acknowledge his authority. the fall of this place wasfollowed by the sacrificial placation of julius the father. in this atrocious ritethe consul, luciusanthony (brother of marc, besides cannutius c. flavius, clodius bithynicus, and the principal magis-trates and council for perugia, together with 300 senators and knights, were immolated as human sacri-fices, upon the altar of julius, erected for the occasion. the greater part of the abominable auto da fewas executed in the presence of augustus himself, whose only reply to those who implored andshrieked for mercy was, you must die (p. 42)appendix b: book abstracts248atlantis, alien visitation, and genetic manipulation the worship of augustus, son of god, was officially incorporated into the religion of empire;

MICHAEL W FORD THE VAMPIRE GATE

ommands that which sleeps within. 1. enter the temple such a ritual would be in a chamber where much of your magical work already happens. this type of rite is directed at inward energy and is centered around atavisms the abyssic dead is relating to the subconscious. utilize the varcolaci/astwihad sigil and 64 focus intently. one may use the leviathan sigil also, above a mirror directly above the altar facing the west. 2. announcement of self i am vampyre, the serpent who comes forth to awaken as a dragon before thee. i call to the darkness and the oceans of the abyss! i call to the darkness to rise us and nourish me, giving flesh to my shadow and my desire. i am the beast which shall rise from the sea, cloak in the radiance of my own divinity. 3. the calling of the depths the practitioner

tral energy to the highest effect should consider doing so in a seductive or terrifying aspect. if it is terrifying, one should consider taking the form as a beast/demonic figure from the traditional demonic descriptions of mythology. if going forth to drink from another, the ritual of fearsome rays will align your mind set with tiamat the dragon mother of vampires. have a mirror in front of your altar, which you can glare into. you will also want to have the sigil of varcolaci- astwihad above it or somehow attached to it, symbolizing the power of the predator. this mirror represents the gateway to lilith, our bestial mother of initiation. holding a dagger up: i call the dragon of the ancients tiamat, mother of horrors, arise! i call to you dark queen of immortal hunger! i call to you who

MICHAEL W FORD NOX UMBRA

iman is symbolic only. no blood of an animal or human should ever be used. the wolves would be shadow forms created by the sorcerer who is becoming like ahriman. the use of blood to call the dead is an old practice. the huns lacerated themselves to allow their own blood and tears to fall upon their dead. blood was used also in by the abbot guibourg who poured the blood of young boys on a "living" altar, dedicated to the god astaroth, living altars such as madame de montespan and madame de saint-font. blood and sacrifice should never be used or employed literally by an sorcerer. one should imagine or visualize, but to harm another human or animal in such an act is a vile misrepresentation of magickal practice and the sacred nature of living beings. the ritual of the summoning of the vampyri

of the vampyre, which is associated to the ahrimanic sorcerer as well. when one prepares the skull the sigil should be placed at bottom, the soil above it and the mask above the soil. when the ritual of the vampyre is undertaken the sigil will be consecrated and then buried beneath the soil layer. the chamber or temple should be decorated in the elements and atmosphere of death and the tomb. the altar should have human and animal bones across the temple, symbols and decorations of death and the tomb. the altar should have red and black candles, above the altar the eye of varcolaci and sigil of algol. the sorcerer should have a grave shroud in while, along with the body painted in a corpse like appearance. ashes may be used to cover the body. the altar itself should have centered the skull

the tomb. the altar should have red and black candles, above the altar the eye of varcolaci and sigil of algol. the sorcerer should have a grave shroud in while, along with the body painted in a corpse like appearance. ashes may be used to cover the body. the altar itself should have centered the skull which will be the tomb of the vampyre shade. the evocation dagger and athame should be upon the altar as well. the fetish will house a greater servitor or familiar, the very aspect of the vampyric essence of being. this vessel is a tomb for the power of the ahrimanic vampyre. and should be revered as such. the summoning of the vampyre familiar the evocation dagger should be placed upon the altar, which relevant instruments of the arte. approach when the moon is waxing or full, from which lil

. the chamber should be adorned in the elements of death, of vampyrie design with such implements, fetishes and elements of ahriman, lilith, dracul or any night born ghost or image which relates therein. one should dress in the black robe of passing through shadows, a crimson lining if possible to indicate ones rebirth in the bloodied caul of lilith. the sigil of binding should be placed upon the altar, as the object of focus. the formula of forming the shadow as the vampyric element of self enchantment zrazza, zo i ao alusha impredia i ka lil aka umpesha usha barruzu shu i aktet hekak, hekak, zabbatium arcanum hkaru lil kal ika usha zrazza zo druj umpesha hear me forms of shadow which that gate i have opened let no night go undiscovered before my being hear me darkest spirits of the abyss

is the lord of the grave, those who taste the ecstasy of azrael and lilith, and the ecstasies of the dead. anubis is the gateway to seker through azrael and lilith. the wisdom of seker is the vampyric solitude, the paths of isolation from which the sorcerer surrounds his or herself with images of death, the shades of the dead itself. listen closely and hear the musick of the dead itself. upon the altar, the sigil of seker, being the illustration provided- the two hawk heads and the skull. the magician should fast the day of the ritual. the sorcerer should dress in a shroud of the grave, a coffin or casket like box from which the individual shall lie within. soil from a graveyard of which you have rested in should be surrounding you. the calling of the four quarters of the triple hermetic c

MORALS AND DOGMA

that there is no lodge without them. this has sometimes been made a pretext for excluding jews from our lodges, because they cannot regard the new testament as a holy book. the bible is an indispensable part of the furniture of a christian lodge, only because it is the sacred book of the christian religion. the hebrew pentateuch in a hebrew lodge, and the koran in a mohammedan one, belong on the altar; and one of these, and the square and compass, properly understood, are the great lights by which a mason must walk and work. the obligation of the candidate is always to be taken on the sacred book or books of his religion, that he may deem it more solemn and binding; and therefore it was that you were asked of what religion you were. we have no other concern with your religious creed. the

ts of burden. the true mason is he who labors strenuously to help his order effect its great purposes. not that the order can effect them by itself; but that it, too, can help. it also is one of god's instruments. it is a force and a power; and shame upon it, if it did not exert itself, and, if need be, sacrifice its children in the cause of humanity, as abraham was ready to offer up isaac on the altar of sacrifice. it will not forget that noble allegory of curtius leaping, all in armor, into the great yawning gulf that opened to swallow rome. it will try. it shall not be _its_ fault if the day _never_ comes when man will no longer have to fear a conquest, an invasion, a usurpation, a rivalry of nations with the armed hand, an interruption of civilization depending on a marriage-royal, or

d on ararat. when the dove returned, noah waited _seven_ days before he sent her forth again; and again _seven, after she returned with the olive-leaf. enoch was the _seventh_ patriarch, adam included, and lamech lived 777 years. there were _seven_ lamps in the great candlestick of the tabernacle and temple, representing the _seven_ planets _seven_ times moses sprinkled the anointing oil upon the altar. the days of consecration of aaron and his sons were _seven_ in number. a woman was unclean _seven_ days after child-birth; one infected with leprosy was shut up _seven_ days _seven_ times the leper was sprinkled with the blood of a slain bird; and _seven_ days afterwards he must remain abroad out of his tent _seven_ times, in purifying the leper, the priest was to sprinkle the consecrated o

eper was sprinkled with the blood of a slain bird; and _seven_ days afterwards he must remain abroad out of his tent _seven_ times, in purifying the leper, the priest was to sprinkle the consecrated oil; and _seven_ times to sprinkle with the blood of the sacrificed bird the house to be purified _seven_ times the blood of the slain bullock was sprinkled on the mercy-seat; and _seven_ times on the altar. the _seventh_ year was a sabbath of rest; and at the end of _seven_ times _seven_ years came the great year of jubilee _seven_ days the people ate unleavened bread, in the month of abib _seven_ weeks were counted from the time of first putting the sickle to the wheat. the feast of the tabernacles lasted _seven_ days. israel was in the hand of midian _seven_ years before gideon delivered the

man was called the second father of artaxerxes; and when king khurum used the phrase "khurum abi" he meant that the artificer he sent schlomoh was the principal or chief workman in his line at tsur. a medal copied by montfaucon exhibits a female nursing a child, with ears of wheat in her hand, and the legend (iao. she is seated on clouds, a star at her head, and three ears of wheat rising from an altar before her. horus was the _mediator, who was buried three days, was regenerated, and triumphed over the evil principle. the word heri, in sanscrit, means _shepherd, as well as _saviour. crishna is called _heri, as jesus called himself the _good shepherd [hebrew _khur, means an aperture of a window, a cave, or the eye. also it means white. in syriac [symbols [hebrew] also means an opening, an

MOTTA MARCELO THE COMMENTARIES OF AL

ations are taken from a subsequent passage of the third chapter of this book. the supreme and absolute injunction, the crux of your knightly oath, is that you lay your lance in rest to the glory of your lady, the queen of the stars, nuit. your knighthood depends upon your refusal to fight in any lesser cause. that is what distinguishes you from the brigand and the bully. you give your life on her altar. you make yourself worthy of her by your readiness to fight at any time, in anyplace, with any weapon, and at any odds. for her, from whom you come, of whom you are, to whom you go, your life is no more and no less than one continuous sacrament. you have no word but her praise, no thought but love of her. you have only one cry, of inarticulate ecstasy, the intense spasm, possession of her, a

, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his nature? also: to us of thelema, thus having trained our hearts and minds to be expert engineers of the sky-cleaver love, the ship to soar to the sun, to us the act of love is the consecration of the body to love. we burn the body on the altar of love, that even the brute may serve the will of the soul. we must then study the art of bodily love. we must not balk or bungle. we must be cool and competent as surgeons; brain, eye and hand the perfectly trained instruments of will. we must study the subject openly and impersonally, we must read text-books, listen to lectures, watch demonstrations, earn our diplomas ere we enter practic

. but i suppressed certain impulses in myself. i abandoned my ambitions to be a diplomatist. i checked my ardour for science. i trampled upon my prudence in financial matters. i mortified my fastidiousness about caste. i masked my shyness in bravado, and tried to kill it by ostentatious eccentricity. this last mistake came from sheer panic; but all the rest were quite deliberate sacrifices on the altar of my god magick. they were all accepted, as it then seemed. i attained all my ambitions; yea, and more also. but i know now that i should not have forced my growth, and deformed my destiny. to nail geese to boards and stuff them makes foie gras, very true; but it does not improve the geese. it may be said that i strengthened my moral character by these sacrifices, and that i was indeed comp

iscover the truth of this is to experiment. if it be the beetles, there is a recipe for insects very popular in the middle east which seems to fit the conditions. pound the insects into a mess; dig a hole in the ground; pour the mess in; let it ferment for several days. when it is so ripe it smells, take it out and toast it dry in an oven. then season it and fry it in olive oil and eat it. 30. my altar is of open brass work: burn thereon in silver or gold! silver for men, gold for women. 31. there cometh a rich man from the west who shall pour his gold upon thee. i do not know whether this is to be taken in a practical sense. serious students should consult liber vii, iv, 58. 32. from gold forge steel! 33. be ready to fly or to smite! it suggests itself that the foregoing verses may have b

, who have seen- who see space splendid with stars, who have seen who see the body of our lady nuit, all-pervading, and therein swallowed up, to have found to find no soul that is not wholly of her. woman! thou drawest us upward and onward for ever; and every woman is one among women, of woman; one star of her stars. i see thee, woman, thou standest alone, high priestess art thou unto love at the altar of life. and man is the victim therein. beneath thee, rejoicing, he lies; he exalts as he dies, burning up in the breath of thy kiss. yea, star rushes flaming to star; the blaze bursts, splashes the skies. there is a cry in an unknown tongue, it resounds through the temple of the universe; in its one word is death and ecstasy, and thy title of honour, o thou, to thyself high priestess, proph

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ed with extreme difficulty. in fact, the hearth was held so sacred that it constituted the sanctum of the family, for which reason it was always erected in the centre of every house. it was a few feet in height and was built of stone; the fire was placed on the top of it, and served the double purpose of preparing the daily meals, and consuming the family sacrifices. round this domestic hearth or altar were gathered the various members of the family, the head of the house occupying the place of honour nearest the hearth. here prayers were said and sacrifices offered, and here also every kind and loving feeling was fostered, which even extended to the hunted and guilty stranger, who, if he once succeeded in touching this sacred altar, was safe from pursuit and punishment, and was henceforth

ented standing, and in accordance with the dignity and sanctity of her character, always appears fully draped. her countenance is distinguished by a serene gravity of expression [50] vesta. vesta occupies a distinguished place among the earlier divinities of the romans. her temple in rome, containing as it were the hearthstone of the nation, stood close beside the palace of numa pompilius. on her altar burned the never-ceasing fire, which was tended by her priestesses, the vestal virgins.[22] the temple of vesta was circular in form, and contained that sacred and highly prized treasure the palladium of troy.[23] the great festival in honour of vesta, called the vestalia, was celebrated on the 9th of june. demeter (ceres. demeter (from ge-meter, earth-mother) was the daughter of cronus and

ce, her whole aspect bespeaking dignity and majesty. she told the awe-struck metaneira that she was the goddess demeter, and had intended to make her son immortal, but that her fatal curiosity had rendered this impossible, adding, however, that the child, having slept in her arms, and been nursed on her lap, should ever command the respect and esteem of mankind. she then desired that a temple and altar should be erected to her on a neighbouring hill by the people of eleusis, promising that she herself would direct them how to perform the sacred rites and ceremonies, which should be observed in her honour. with these words she took her departure never to return. obedient to her commands, celeus called together a meeting of his people, and built the temple on the spot which the goddess had i

ived at her destination, and discovered, to her horror, the dreadful fate which awaited her, she threw herself in an agony of grief at her father's feet, and with sobs and tears entreated him to page 103 have mercy on her, and to spare her young life. but alas! her doom was sealed, and her now repentant and [95]heart-broken father was powerless to avert it. the unfortunate victim was bound to the altar, and already the fatal knife was raised to deal the death-blow, when suddenly iphigenia disappeared from view, and in her place on the altar, lay a beautiful deer ready to be sacrificed. it was artemis herself, who, pitying the youth and beauty of her victim, caused her to be conveyed in a cloud to taurica, where she became one of her priestesses, and intrusted with the charge of her temple;

chloris (flora, the goddess of flowers. of page 198 boreas it is related that while flying over the river ilissus, he beheld on the banks oreithyia, the charming daughter of erechtheus, king of athens, whom he carried off to his native thrace, and there made her his bride. boreas and oreithyia were the parents of zetes and calais, afterwards famous in the expedition of the argonauts. there was an altar erected at athens in honour of boreas, in commemoration of his having destroyed the persian fleet sent to attack the greeks. on the acropolis at athens there was a celebrated octagonal temple, built by pericles, which was dedicated to the winds, and on its sides were their various representations. the ruins of this temple are still to be seen. pan (faunus. page 199 pan was the god of fertili

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

thoth how to use your dice to foretell the future the magic of goetia the spirits of goetia wins $1000 with the magic of goetia the ritual of goetia using the magic of goetia to draw money to you thank you letter #9 occult power points< chapter 1 the witching circle the first full moon after midsummer s night hangs in the night sky above a wooded hollow. a naked young girl lays outstretched on an altar, her loose blond hair rippling over her shoulders and across the cold altar stones. her pale flesh bathed in the glow of the full moon above. her breasts rise and fall to the fear inside her, as hooded figures draw close to the altar and a low-pitched chant begins to fill the night air. standing before her, the coven master takes up the chant as, with head bowed, an assistant hands him the s

se and fall to the fear inside her, as hooded figures draw close to the altar and a low-pitched chant begins to fill the night air. standing before her, the coven master takes up the chant as, with head bowed, an assistant hands him the sacrificial knife, its blade shining in the silver moonlight. from out of the darkened wood another figure appears leading a goat that he takes to the side of the altar as the priest begins his litany. he calls out a list of demonic names and to them he addresses his earnest plea for them to bear witness to what is about to take place "astaroth, help us! he intones "demons, dagon, azazel, pan help us! asmodeus, we beseech thee! we are gathered here in thy honor, o great god, baal! we offer unto thee the body of the virgin, so that we may live eternally in t

ind the wide and traditional uses of sex in witchcraft is that at the moment of sexual climax you release a power that can be tapped for magical ends. the practice of sex magic is widespread. generally, something along these lines: the flickering light of candles illuminates the room. the air is heavy with sweet smelling, constantly burning incense. red and black drapes hang from the walls and an altar to the spirits of lasciviousness and sensuality is placed toward the north. its chief ornament is a well-oiled artificial phallus of marble or wood, tall black candles and a chalice. beside it is a small whip. if the ceremony is an all-night affair, sensuous music is played to heighten the atmosphere. the coven master wears a red robe and the others black cloaks to cover their nakedness, the

r pitch. and when the coven master considers the orgy of wickedness is reaching a climax of excitement, he begins to work the magic, harnessing the sexual energy liberated by the lowering of inhibitions. once the initial ceremony is completed, a queen of the night (usually a recently initiated member of the coven) is elected to satisfy the sexual demands of the coven master. she is carried to the altar, laid down and surrounded by black candles, and worshipped by the more virile men of the coven. she is stroked, kissed and otherwise stimulated until her passions are aroused. only then is she brought before the coven master who copulates with her, until he is exhausted. the mark of the beast aleister crowley, an infamous black magician of the 1920s, was< dubbed by the daily express the wick

tence and often portrayed as the carnal side of man s nature. in 1920 crowley established his abbey of thelema on a small island off the coast of sicily, the walls of which were covered with an incredible collection of crowley s artistic expertise. frescoes and paintings depicting every conceivable form of sexual deviation adorned the walls. the temple of the abbey (the central hall) contained an altar at the center of a magic circle, a throne upon which crowley would sit during the rituals dedicated to magic and sexuality, and various other occult paraphernalia such as an artificial phallus and a whip. from time to time, crowley would nominate a willing female disciple to be his idea of the scarlet woman, a particularly wanton prostitute. and subject her to every form of humiliation and d

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ius and that this organization was the source of the parisian matrises of masons and carpenters. it is also within reason to suggest that the parisian metier was organized before that of london and that the craftsmen in the english capital were influenced by it. one bit of proof within the templar rotunda suggesting a link between the parisian builders and the templars is the saint anne chapel or altar that lies to the left of the nave and choir and is maintained by the toicturiers (roofers) of paris.20 there was also a small saint nicolas chapel in the templar church at one time that may have been the seat of a confederation of carpenters. masonry, carpentery, mortar making, stonecutting, plastering, and other trades involved in the construction of buildings would have required a number o

on of churches and fine homes: the glassworkers and painters on glass, whose confraternity, according to rochegude, was established there in 1187. within the territory of saint merri was the chapel of the holy sepulcher, erected in 1326, where sculptors and stone and plaster engravers had a confraternity that celebrated saint jean porte latine on his feast day of may 6. this church also housed an altar dedicated to saint nicholas and saint giles and a chapel of saint nicholas. the chapel of the holy sepulcher belonged to a confraternity who shared its name. it was originally administered by pilgrims who had been to the holy land, then later by four directors elected by the confraternity of saint john and assisted by a council. in 1454 an individual named yves petit, a sworn mason of the ki

ly and well" depending on the profession, this swearing might involve the relics or images of the patron saints of the trade or the holy gospels.6 a. lantoine is therefore mistaken when he claims that the oath could not have been made on the bible in the lodges of operative catholic masons. we find this oath on the bible in corporative english masonry, which was also catholic. the "bible upon the altar" is therefore not an example of "huguenot contraband" smuggled to freemasonry.7 to obtain the grade of master it was first necessary that an apprentice show proof that he had fulfilled his apprenticeship. the idea of the masterwork did not yet exist in the thirteenth century, but candidates for mastery were required to show guarantees of another order, such as taking an exam in the presence

rre jouanne in 1663" its coat of arms "was a compass, triangle, plumb line, hammer, and chisels" the ascension depicted on the coat of arms of the community of masons("an acension of the son of god, all in gold) compels us to accept the fact that it refers to the craft of masonry.12 certain craftmen in the building trade, such as roofers, worshipped saint anne. in fact, in the temple there was an altar dedicated to her. finally, saint john was worshipped by sculptors and carvers of stone and plaster whose brotherhood had its seat in the church of the holy sepulcher near saint merri. fairly recently, according to cocheris, this brotherhood celebrated saint john porte latine on may 6" because of their spiritual affinity and their roles as guardians and patron saints of mason corporations in

e resource of taxes deducted from apprenticeship fees as well as what they took in from various dues. from this fund they gave assistance to the poorer members of the trade and celebrated masses for their dead. all the trades of toulouse had their own brotherhoods during the thirteenth century, each established in a different church in which a symbolic lamp, perpetually lit, was placed before the altar. the community and brotherhood of the carpenters of angers was undoubtedly of ancient origin. in fact, the statutes of 1487 made mention of the long period of time this craft had been a sworn trade. it elected the two masters that guided it on the feast day of saint joseph, and on that same day each master paid the brotherhood the sum of eight sols and four deniers. each journeyman gave one

ONYX TABLET OF SET

is not, but in the mind of set. arise, says the first of your kind; move, therefore, unto the elect; show them the fire within you, and awaken them that they may gain the strength to live forever" towards this working the will of set has manifest itself, joining in consecration with one who is now to be ordained to his eternal priesthood. called to this sacred office is [name, who has before this altar cast aside all the comforts, illusions, and images of earth that [his/her] soul and self may be transfixed by the very fire of fires. advance to the altar, thou who would claim this doom, that the eye of our lord set may, for a time, seize, alone within the universe, upon you. as your mind is revealed to his, do you of your free will embrace his eternal priesthood? bring then your left hand

forts, illusions, and images of earth that [his/her] soul and self may be transfixed by the very fire of fires. advance to the altar, thou who would claim this doom, that the eye of our lord set may, for a time, seize, alone within the universe, upon you. as your mind is revealed to his, do you of your free will embrace his eternal priesthood? bring then your left hand to the black flame upon the altar, and for a fleeting moment receive its kiss upon your soul "conceive of the cosmos as a circle of twelve divisions alternating between life and death, binding all creatures save those whom i have touched. you are given powers greater than those ordering these divisions and extending throughout the ages of time, that with your vision and your voice you might exercise the powers of darkness, s

PHILIP NEIL MYTHS LEGENDS EXPLAINED

the sea god poseidon (roman neptune, he grew up unaware of who his father was. he showed heroic qualities even as a child when hercules (see pp. 50 51) visited and caused panic among the children by throwing his great lion skin over a stool, the seven-year-old theseus fetched an ax to confront the beast. when he was 16, theseus mother aethra told him that aegeus was his father. she led him to the altar of strong zeus where aegeus had left his sword and sandals under a heavy rock so that if aethra bore him a son, the boy could reclaim them when he was strong enough and come to athens. theseus moved the rock with ease, claimed the tokens of his birth, and set out for athens. he encountered many trials along the way (shown here, which he overcame with a skill comparable to that of his cousin

its terrible fate. with the help of ariadne, the king s daughter who had fallen in love with him, he succeeded. he then set sail for athens with ariadne but left her on the island of naxos, where she married the god dionysus (see pp. 58 59. king minos was the son of europa by zeus (see p. 45; europa later married king asterius, who adopted minos as his heir. when he became king, minos prepared an altar to poseidon and prayed for a bull to emerge from the sea to be sacrificed. a beautiful white bull promptly appeared, but it was so handsome that minos took it for himself, and sacrificed a lesser animal in its stead. poseidon was furious and to avenge this slight made minos s wife, pasipha, fall in love with the white bull. tribute ship the black ship of mourning comes into harbor with the t

nto four sections. the top rectangle depicts deities in heaven. the section below, from the heavenly gates to lady dai, shows how mortals ascend to heaven to become immortals. the third section, below the upturned bell, shows the mourning people who have survived the deceased, and the fourth, below the altars full of food, is a reproduction of the afterlife. gates of heaven lady dai upturned bell altar jade symbol of status and moral rectitude chang e flees to the moon here, chang e, hou yi s wife who lost her immortality when her husband did, travels up to heaven. after his disgrace, hou yi traveled to the kun lun mountains to bring back a potion of immortality. there was enough for one person to return to heaven and live as an immortal, or for two to become immortal. hou yi had planned t

PHOSPHORUS

rdian of the threshold satanas and the initiatic familiar. rites of phosphorus the initiation of the bloodied caul the birth of the initiate unto the light of phosphorus the initiate will have a robe of white which is symbolic of the light of lucifer before the fall. the virgin initiate shall enter the light of phosphorus to be born in the darkness of the initiator of the path, azal ucel. let the altar be decorated in the manner of which the sorcerer chooses, but with the algol sigil of standing above it on the wall. the black mirror should be below a larger mirror, symbolizing the opposing 14 gnosis of the adversary. this is the waking initiation into the path of the witch, the devil s kiss of awakening. you may in turn use the caul to cover your head (see nox umbra) and dance widdershins

now the way before me! i thank you spirits of the witch-path and nephillimic way! so it is done! rites of focus- 1. invocation of the adversary 2. an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the ritual of algol 16 (veneficium rite) phosphorus opening of the eye rite the veneficus and initiate shall have the algol sigil above their altar; they shall be robed in black representing wisdom. the algol sigil is a mirror of the self and the possibilities of becoming. the complete symbolism of algol is revealed to initiates of the black order of the dragon. face the algol sigil- i behold the circle of timeless existence, guarded by leviathan i call to the four quarters to witness my rite of darkness and flame, and the light which i

PROMETHEUS

ere the farthermost mountains towards the east that were known to writers of that time. and the expedition of dionysos and herakles to the country of the indians looks like a mythical story of later date, because herakles is said to have released prometheus one thousand years later. prometheus was bound at the ends of the earth on the kaukasos -strabo 11.5.5 in the akademia [outside athens] is an altar to prometheos, and from it they run to the city carrying burning torches. the contest is while running to keep the torch still alight; if the torch of the first runner goes out, he has no longer any claim to victory, but the second runner has. if his torch also goes out, then the third man is the victor. if all the torches go out, no one is left to be the winner. pausanias 1.30.2 "for aras

to have made men, by his pleading is said to have obtained permission from jove for them to cast only a part of the victim into the fire, and to use the rest for their own food. this practice custom later established. since he had obtained this permission, not as from a covetous man, but easily, as from a god, prometheus himself sacrifices two bulls. when he had first placed their entrails on the altar, he put the remaining flesh of the two bulls in one heap, covering it with an oxhide. whatever bones there were he covered with the other skin and put it down between them, offering jove [zeus] the choice of either part for himself. jupiter, although he didn t act with divine forethought, nor as a god who ought to foresee everything, was deceived by prometheus sine we have started to believe

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

eryone agreed that if one of the offerings would be devoured by fire, it would indicate that the deity to which it was offered was the true g-d. 4 ezekiel 1:18. 5 tikunei zohar 70 (126b. the arizal on parashat lech lecha 105 try as they might, the priests of ba fal could not get him to devour his offering with heavenly fire. when it was elijah fs turn, he first had pitchers of water poured on the altar, in order to demonstrate that the fire that was about to descend from heaven was indeed from heaven and not any trick he was performing. he poured so much water on his offering that it spilled over and filled the trench that he had dug around the altar. these [names havayah] correspond to the pitchers with which elijah the prophet, of blessed memory, filled the trench [around the altar he bu

s nephew through avigal, and nachash was evidently another name for david fs father, jesse. yitra is also called gyeter the ishmaelite, h10 for although jewish, he lived in the land of the ishmaelites (which is why they called him the israelite [abraham then had] isaac, who was his good spark, but present with him was a spark of murder. he therefore laid down his life as a burnt offering upon the altar [to be slaughtered. since [this murderous spark] was not his sin but that of someone else [dormant within him, he was spared, and a ram was offered in his stead. afterwards, this evil impurity issued from him as esau. isaac, too, wanted to bless [his son esau] and thereby cause him to repent [and be as righteous] as jacob. since adam had been cursed because of eve, the blessings were given t

quarrel over it, so he named it rechovot[ gopen spaces h, saying, gfor now g-d has granted us ample space and we shall be fruitful in the land. h from there, he went up to beer-sheba. g-d appeared to him that night and said, gi am the g-d of your father abraham. fear not, for i am with you. i will bless you and make your descendants numerous, for the sake of my servant abraham. h [isaac] built an altar there and invoked g-d by name. he pitched his 4 genesis 27:46. 5 ibid. 26:17-33. the arizal on parashat toldot (2) 135 tent there, and there isaac fs servants dug a well. abimelech came to him from gerar, together with a group of his friends and phicol, chief of his troops. isaac said to them, gwhy have you come to me, seeing that you hated me and sent me away from you? h they replied, gwe h

that soul-sparks can intermix with one another even though they do not derive from the same root [hur] understood in his prophetic inspiration that he had to rectify this sin [i.e, that of haran, and therefore [protested the building of the golden calf] and gave himself over to be killed [by the mob on this account. this accords with the statement of our sages5 on the verse gand [aaron] built an altar before him h:6 gaaron understood from he who was slain before him. h the word for gand [aaron] built h is va-yiven, which may also be interpreted to mean gand he understood. h the word for galtar h is mizbeiach, which may also be read mi-zavuach, meaning gfrom the one who was slain. h the sages thus indicate that aaron understood from the fact that the mob had killed hur for opposing the bui

the hebrew term for gidolatry h is gforeign service, h i.e, any act that expresses devotion to something or someone other than g-d. when the tabernacle was inaugurated, nadav and avihu brought an incense offering on their own, in addition to the offerings g-d had explicitly required. this unsolicited incense thus fell into the category of gforeign fire, h which is forbidden to be brought onto the altar. even though their intentions were worthy, they brought their offering as an expression of their own ecstasy rather than as fulfillment of g-d fs will. thus, their act was in effect more one self-service than of divine-service, and therefore could be considered in a subtle sense an act of gforeign service h or idolatry. in this sense, they were perpetuating their father fs sin of not opposin

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

as written, post annos cxx patebo. there was a light burning in the vault, which, however, became extinct as soon as it was approached. the vault had seven sides and seven angles, each side being five feet wide and eight feet high. the upper part represented the firmament, the floor, the earth, and they were laid out in triangles, while each side was divided into ten squares. in the middle was an altar, bearing a brass plate, upon which were engraved the letters,a.c.r.c, and the words hoc universi compendium vivus mihi sepulchrum fen. in themidst were four figures surrounded by the words, nequaquam vacuum. legis jugum. liberfas evangelii. dei gloria intacta. below the altar was found the body of rosenkreuk, intact, and without any signs of putrefaction in his hand was a book of parchment

e light. 28 the golden dawn even in the communication of the usual claptrap of secret societies, the signs and grips, all these are explained solely in terms of the quest for the light. also the various groupings of officers and their movements in the temple are not without profound meaning. these should be sought out, since they constantly reiterate the implicit purpose of the rite. thus, at the altar, the three principal officers form about the candidate a triad, representing in symbolic formation again the supernal clear light of the void, and this also is represented by the number of the circumambulations about the confines of the temple. the white cord bound thrice about the waist has reference to the same set of ideas. even upon the altar of the temple are symbols indicating the rise

he course of nature, the result and the outcome- the coagulation of previously dissolved elements- would not be very dissimilar to that which previously existed. but with the technique of initiation, the chaos is lifted up and fermented so to speak, that from it, with the aid of the invoked white light of the divine spirit, a higher species of being, illumined and enlightened, may develop. in two altar diagrams- one called the garden of eden, shown in the practicus grade, and the other called the fall shown in the philosophus grade, all these ideas are expanded and synthesized. they should be carefully studied and receive long meditation, for in them are many clues to the spiritual and psychological problems which beset the traveller on the path, and they resume the entire philosophy of ma

opened the door, and there appeared to our sight a vault of seven sides and seven- comers, every side five fddt broad and thcheight of eight foot. although the <70> sun never shined in this vault, nevertheless it was enlightened with another sun, which had learned this from the sun, and was situated in the upper part of the centre of the ceiling. in the midst, instead of a tomb-stone, was a round altar. now, as we had not yet seen the dead body of our careful and wise father, we therefore removed the altar 'aside; then we lifted up a strong plate of brass, and found a fair and worthy body, whole and unconsumed" around this fundamental symbolism, the golden dawn adepts, displaying a genius of extraordinary insight and synthesis, had built a most awe-inspiring superstructure. the usual order

dragon and the forces of the primitive archetypes upon which the candidate trod as emblematic of his conquest. placed in the centre of the vault was the pastos of rosenkreutz- though the pastos is also referred to as the tomb of osiris the justified one. both of these beings may be considered as the type and symbol of the higher and divine genius. immediately above this coffin rested the circular altar mentioned in the fama. it bore paintings of the