Michael Wynn's Occult Reference Library
AMEN

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of the universe" hierophant "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/these neophyte(s) who kneeleth before thee, and grant thine aid unto the higher aspirations of his/her/their soul, so that he/she/they may prove a true and faithful frater/soror among us, unto the glory of thy ineffable name. amen. all rise (hegemon, hiereus and hierophant all touch their tools above the neophyte) kerux (removes the hoodwink and yells "light" hegemon "inheritor of a dying world, we call thee to the living beauty" hiereus "wanderer in the wild darkness, we call thee to the gentle light" hierophant "long has thou dwelt in the darkness, quit the night and seek the day. we receive thee into the hermetic or

o-lah step 5 clasp your hands together at your chest in a praying stance while visualizing within you a cross made of light that covers your entire body. vibrate: lay-oh-lahm ah-men meaning: the meaning of the words that are vibrated at the first part of the l.b.r.p.,the qabalistic cross, are as follows: atah -thine malkuth -kingdom vih-g' boo-rah -power vih-g' doo-lah -glory lih-oh-lahm -forever amen -so be it. with all of these words put together it forms the prayer: for thine is the kingdom and the power and the glory forever. amen."does this sound familiar? it should, for it is derived from one of the oldest prayers in the bible. you will find this same phrase found at the end of the lord's prayer. the word amen in hebrew translates into "so be it."amen is a notarikon. a notarikon is m

e is the kingdom and the power and the glory forever. amen."does this sound familiar? it should, for it is derived from one of the oldest prayers in the bible. you will find this same phrase found at the end of the lord's prayer. the word amen in hebrew translates into "so be it."amen is a notarikon. a notarikon is made by taking the first letter of each word of a sentence and forming a new word. amen is taken from the phrase: el melech neheman, which means "god is our faithful king."this is the mystical meaning behind this word. 85 part two: the formulation of the pentagrams banishing earth pentagram step 1 stand in the east and face east. draw a pentagram in a brilliant flaming blue. draw it in front of you, at the distance of one full arm length. using your right hand begin at your left

following out loud or to yourself to help your mind become elevated. oh lord of the universe, the vast and mighty one, ruler of the light and the darkness. i adore thee, and i invoke thee. look thou with favor upon me, who now standeth humbly before thee and grant thy aid unto the highest aspiration of my soul, that i may be enabled to accomplish the great work to the glory of thy ineffable name. amen!"step 2 visualize a brilliant white light, the size of a dinner plate, above your head, the purest and brightest that you can see in your mind's eye. taking your time to feel its presence, begin vibrating the god name eheieh. vibration should be in monotone at natural c, and elongated in the pronunciation. proceed all the vibrations between 2-4 times. step 3 keeping the ball of light bright a

0 0 INITIATION CEREMONY

kneel while i invoke the lord of the universe. hiero: lord of the universe, the vast and the mighty one, ruler of the light and of the darkness, we adore thee and we invoke thee. look with favour upon this neophyte, who now kneeleth before thee and grant thine aid unto the higher aspirations of his soul so that he may prove a true and faithful frater among us unto the glory of thy ineffable name. amen. let the candidate rise. candidate is assisted to rise and is brought close to the altar. hierophant hiereus, and hegemon raise wands and sword touching over the head of the candidate. heg: inheritor of a dying world we call thee to the living beauty. hiereus: wanderer in the wild darkness we call thee to the gentle light. hiero: child of earth, long hast thou dwelt in darkness. kerux (remove

1 10 INITIATION CEREMONY

e present and in the sphere of the order. heg: 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

assist me to close this temple in the grade of zelator. all rise. hiero: frater kerux, see that the temple is properly guarded. kerux: on inner side of the door, knocks. sentinel (knocks) kerux: very honoured hierophant, the temple is properly guarded. hiero: let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz, adonai melekh, blessed be thy name unto the countless ages. amen. all give sign and face east. hiero: leaves his throne and passes to the north, standing before the tablet of the north. hiereus: moves to right of hierophant. heg: moves to left of hierophant. kerux: moves behind hierophant. stol: falls in behind hiereus. dad: falls in behind hegemon. hiero: let us rehearse the prayer of the earth spirits. o invisible king, who, taking the earth for foundati

3 8 INITIATION CEREMONY

the 31st path refer? hiereus: to the reflection of the sphere of fire. hiero: honoured hegemon, to what does the 30th path allude? heg: to the reflection of the sphere of the sun. hiero: gives one knock. all rise and face east. hiero (knocks) let us adore the lord and king of water. elohim tzabdoth, elohim of hosts, glory be unto the ruach elohim who moved upon the face of the waters of creation. amen all salute. hiero: quits his throne and proceeds to the west. gives one knock. all face west. hiero: standing before the tablet of water, he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and the elohim said, let us make adam in our image, after our likeness, and let them have dominion over the fish of the sea. in the name of el, strong and powerful, an

cts is circulated among the members of this grade. closing hiero (knocks) assist me to close the temple in the grade of practicus. honoured hegemon see that the temple is properly guarded (done) heg: very honoured hierophant, the temple is properly guarded. hiero: let us adore the lord and king of water (knocks) all face east. hiero: let elohim tzabaoth be praised unto the countless ages of time. amen. hiero: quits his place and goes to tablet of water in west. all face west. hiero: let us rehearse the prayer of the undines or water spirits (knocks) terrible king of the sea, thou who holdest the keys of the cataracts of heaven and who enclosest the subterranean waters in the cavernous hollows of earth; king of the deluge and of the rains of spring; thou who openest the sources of the river

which renew themselves ever in thee, o thou ocean of infinite perfections, 0 height which reflectest thyself in the depth, o depth which exhalest thyself into the height, lead us into the true life through intelligence, through love. lead us unto immortality through sacrifice, so that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins. amen. hiero: makes banishing circle and pentagrams in the air in front of tablet with his scepter. hiero: depart ye in peace unto your abodes and habitations, may the blessing of el be upon you. be there ever peace between us and you, and be ye ready to come when ye are called. hiero: knocks and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple closed in

4 7 INITIATION CEREMONY

of pisces. hiero: honoured hegemon, to what does the 28th path allude? heg: to the reflection of the sphere of aquarius. hiero: honoured hiereus, to what does the 27th path allude? hiereus: to the reflection of the sphere of mars. hiero (knocks) all rise and face east. hiero: let us adore the lord and king of fire. hiero: tetragrammaton tzabaoth. blessed be thou, the leader of armies is thy name! amen. all salute. hiero: quits his throne and proceeds to south and knocks. all face south. hiero: stands before the tablet of fire. he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and elohim said, let us make adam in our image after our likeness, and let them have dominion. in the name of elohim, mighty and ruling, and in the name of tetragrammaton tzabao

nocks) honoured fraters and sorors, assist me to close the temple in the grade of philosophus. honoured hegemon, see that the temple is properly guarded (done) heg (knocks) very honoured hierophant the temple is properly guarded. hiero: let us adore the lord and king of fire (knocks) all face east. hiero: tetragrammaton of hosts, mighty and terrible; the commander of the ethereal armies art thou. amen. all salute. hiero: quits his throne and goes to tablet of fire in south. all face south. hiero: let us rehearse the prayer of the salamanders or fire spirits (knocks) immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is raised from the summit of which

e thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires. there we ceaselessly burn with eternal aspiration unto thee o father, o mother of mothers, o archetype eternal of maternity and of love, o son, the flower of all sons, form of all forms, soul, spirit, harmony and numeral of all things. amen. hiero: making with his scepter the banishing circle and pentagram in the air in front of the tablet. hiero: depart ye in peace unto your abodes and habitations. may the blessing of elohim be upon you. be there ever peace between us and you and be ye ready to come when ye are called (knocks) hiero: returns to place. all face east. hiero: in the name of tetragrammaton tzabaoth, i declare this

ABRAMELIN1

becometh your celestial nature, and appear to us visibly here in this place, and answer our demands, in as far as we shall not transgress the bounds of the divine mercy and goodness, by requesting unlawful knowledge; but that thou wilt graciously shew us what things are most profitable for us to know and do, to the glory and honour of his divine majesty who liveth and reigneth world without end. amen. lord, thy will be done on earth as it is in heaven make clean our hearts within us, and take not thy holy spirit from us. o lord, by thy name we have called them, suffer them to administer unto us. introduction xxiii and that all things may work together for thy honour and glory, to whom with thee, the son and blessed spirit, be ascribed all might, majesty, and dominion, world without end. a

els and spirits to come and take up their abode in this place; o ye angels and spirits of the stars, o all ye angels and elementary spirits, o all ye spirits present before the face of god, i the minister and faithful servant of the most high conjure ye, let god himself, the existence of existences, conjure ye to come and be present at this operation; i the servant of god, most humbly entreat ye. amen. after which thou shalt incense it with the incense proper to the planet and the day, and thou shalt replace the book on the aforesaid table, taking heed that the fire of the lamp be kept up continually during the operation, and keeping the curtains closed. repeat the same ceremony for seven days, beginning with saturday, and perfuming the book each day with the incense proper to the planet r

ABRAMELIN2

thy grace, and the treasures of thy divine wisdom. sanctify me also with the oil of thy sanctification, wherewith thou hast sanctified all thy prophets; and purify in me therewith all that appertaineth unto me, so that i may become worthy of the conversation of thy holy angels and of thy divine wisdom, and grant unto me the power which thou hast given unto thy prophets over all the evil spirits. amen. amen. this is the prayer which i myself made use of in my consecration; the which i give not here to confine you (to a certain form, nor to oblige you to employ the same, nor to tell it you over as i would to a parrot whom i should wish to teach to talk; but only and solely to give unto you an idea of the manner in which we should pray. having finished your orison, rise from your knees, and

ABRAMELIN3

n their hands; for, as will be observed, the names in the squares for the most part are simply the statement of the ends desired to be accomplished thereby. finally, i will quote the following passage from the key of solomon the king v accursed be he who taketh the name of god in vain! accursed be he who useth this knowledge unto an evil end. be he accursed in this world and in the world to come. amen. be he accursed in the name which he hath blasphemed! of abramelin the mage 208 essential remarks upon the foregoing symbols. it is certain that among all the symbols which i have hereinbefore written down there be many which one can employ for evil (purposes; and i avow that (at first) i intended not to give them here at all; but thereafter i did make reflection in myself that i was working

ADEPTUS MINOR INITIATION

thee, then, o lord of the universe, unto whom there is none like and whose dwelling is in heaven, and in every virtuous and god-fearing heart "o god the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen" second "let the hands of the aspirant be unbound (this is done, aspirant remains kneeling, and officers rise) third "think not, o aspirant, that the trial of humility through which thou hast passed was ordained but to jest with thy feelings. far from us be any such design, but it was intended to point out to thee that the truly wise man is but little in his own eyes, however great his attain

ALEISTER CROWLEY ACROSS THE GULF

the core of things; from amoun that ruleth before all the gods unto python the terrible serpent that abideth at the end of things, from ptah the god of the pure soul of aethyr unto besz the brute force of that which is grosser than earth, which hath no name, which is denser than lead and more rigid than steel; which is blacker than the thick darkness of the abyss, yet is within all and about all. amen! then during the day i took counsel with myself, and devised a cunning to match the cunning of them that had blasphemed osiris, who had at last become my god. yea! bitterly would i avenge him on the morrow. chapter ix page 38 gulf.txt now this was the manner of my working, that i inspired the high priestess to an oracle, so that she prophesied, saying that osiris should never be content with

ALEISTER CROWLEY BOOK OF LIES

nosaurs none are they whose number is six:(5) else were they six indeed. seven(6) are these six that live not in the city of the pyramids, under the night of pan. there was lao-tzu. there was siddartha. there was krishna. there was tahuti. there was mosheh. there was dionysus.(7) there was mahmud. but the seventh men called perdurabo; for enduring unto the end, at the end was naught to endure (8) amen. book of lies get any book for free on: www.abika.com 23 [29] commentary( zeta) this chapter gives a list of those special messengers of the infinite who initiate periods. they are called dinosaurs because of their seeming to be terrible devouring creatures. they are masters of the temple, for their number is 6 (1 plus 2 plus 3, the mystic number of binah; but they are called "none, because t

e truths that i utter, knowing them to be but falsehoods, broken mirrors, troubled waters; hide me, o our lady, in thy womb! for i may not endure the rapture. in this utterance of falsehood upon falsehood, whose contradictories are also false, it seems as if that which i uttered not were true. blessed, unutterably blessed, is this last of the illusions; let me play the man, and thrust it from me! amen. book of lies get any book for free on: www.abika.com 31 [32] commentary( iota alpha "the glow-worm" may perhaps be translated as "a little light in the darkness, though there may be a subtle reference to the nature of that light. eleven is the great number of magick, and this chapter indicates a supreme magical method; but it is really called eleven, because of liber legis, i, 60. the first

so reaches samadhi, as the way of annihilation. paragraph 7 begins by a reflection produced by the preceding exposition. this reflection is immediately contradicted, the author being a master of the temple. he thereupon enters into his samadhi, and he piles contradiction upon contradiction, and thus a higher degree of rapture, with ever sentence, until his armoury is exhausted, and, with the word amen, he enters the supreme state. book of lies get any book for free on: www.abika.com 32 [33] 12 kappa-epsilon-phi-alpha-lambda-eta iota beta the dragon-flies io is the cry of the lower as oi of the higher. in figures they are 1001;(9) in letters they are joy.(10) for when all is equilibrated, when all is beheld from without all, there is joy, joy, joy that is but one facet of a diamond, every o

ing 11 sigma (1-13, is a symbol of the complete unity manifested as the many, for sigma (1-13) gives the whole course of numbers from the simple unity of 1 to the complex unity of 13, impregnated by the magical 11. i may add a further comment on the number 91. 13 (1 plus 3) is a higher form of 4. 4 is amoun, the god of generation, and 13 is 1, the phallic unity. daleth is the yoni. and 91 is amn (amen, a form of the phallus made complete through the intervention of the yoni. this again connects with the io and oi of paragraph 1, and of course io is the rapture-cry of the greeks. the whole chapter is, again, a comment on liber legis, 1, 28-30. notes (9) 1001= 11 sigma. the petals of the sahasraracakkra (10) joy= 101, the egg of spirit in equilibrium between the pillars of the temple [35] 13

] 17 kappa-epsilon-phi-alpha-lambda-eta iota-zeta the swan(11) there is a swan whose name is ecstasy: it wingeth from the deserts of the north;it wingeth through the blue; it wingeth over the fields of rice; at its coming they push forth the green. in all the universe this swan alone is motionless; it seems to move, as the sun seems to move; such is the weakness of our sight. o fool! criest thou? amen. motion is relative: there is nothing that is book of lies get any book for free on: www.abika.com 42 still. against this swan i shot an arrow; the white breast poured forth blood. men smote me; then, perceiving that i was but a pure fool, they let me pass. thus and not otherwise i came to the temple of the graal [44] commentary( iota-zeta) this swan is aum. the chapter is inspired by frater

lephant upon whom the universe is poised: but the carapace of the tortoise supports and covers all. this tortoise is sixfold, the holy hexagram.(15) these six and four are ten, 10, the one manifested that returns into the naught unmanifest. the all-mighty, the all-ruler, the all-knower, the all-father, adored by all men and by me abhorred, be thou accursed, be thou abolished, be thou annihilated, amen! book of lies get any book for free on: www.abika.com 60 [62] commentary( kappa-digamma) the title of the chapter refers to the hindu legend. the first paragraph should be read in connection with our previous remarks upon the number 91. the number of the chapter, 26, is that of tetragrammaton, the manifest creator, jehovah. he is called the second in relation to that which is above the abyss

e thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me through midnight to the sun! save me from evil and from good! that thy one crown of all the ten. even now and here be mine. amen. he puts the first cake on the fire of the thurible. i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber legis, and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign [98] book of lies get any book for free on: www.abika.com 95 behold this bleeding breast of mine gashed with the sacramental sign! he puts

ath slain, that is, of the masters of the temple. in connection with the number 49, see liber 418, the 22nd aethyr, as well as the usual authorities [109] 50 kappa-epsilon-phi-alpha-lambda-eta nu the vigil of st. hubert in the forest god met the stag-beetle "hold! worship me" quoth god "for i am all-great, all- good, all wise..the stars are but sparks from the forges of my smiths "yea, verily and amen" said the stag-beetle "all this do i believe, and that devoutly "then why do you not worship me "because i am real and your are only imaginary" but the leaves of the forest rustled with the laughter of the wind. said wind and wood "they neither of them know anything" book of lies get any book for free on: www.abika.com 106 [110] commentary( nu) st. hubert appears to have been a saint who saw

is, the redeemer, with whom the master (fra. p) identifies himself. he permits himself for a moment the pleasure of feeling his wounds; and, turning upon his generation, gores it with his horns. the fourscore-and-eleven books do not, we think, refer to the ninety-one chapters of this little masterpiece, or even to the numerous volumes he has penned, but rather to the fact that 91 is the number of amen, implying the completeness of his work. in the last paragraph is a paranomasia "to chew the red rag" is a phrase for to talk aimlessly and persistently, while it is notorious that a red cloth will excite the rage of a bull. book of lies get any book for free on: www.abika.com 111 [115] 53 kappa-epsilon-phi-alpha-lambda-eta nu-gamma the dowser once round the meadow. brother, does the hazel twi

ALEISTER CROWLEY BOOK OF THE LAW

e is the dissolution, and eternal ecstasy in the kisses of nu. ii,45: there is death for the dogs. ii,46: dost thou fail? art thou sorry? is fear in thine heart? ii,47: where i am these are not. ii,48: pity not the fallen! i never knew them. i am not for them. i console not: i hate the consoled& the consoler. ii,49: i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg] ii,50: blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. ii,51: purple beyond purple: it is the light higher than eyesight. ii,52: there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death:

ALEISTER CROWLEY LIBER 777

-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations; 11-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of the concealed acyr the head ymynp rwa the inner ligh

ounced or counted in the enumeration, which would explain the fourth dot in m. m and the extra coloured band used to glyph the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu line 24: possibly on (ayin nun) should also be referred here. notes 54 col. xlvi. crowley s later attributions of the trigrams of the i ching, etc, to the sephiroth are given in the book of thoth, thusly: 0: tao. 1: tao teh. 2:yang. 3: yin. daath: khien. 4: tui. 5: kbn. 6: li

ALEISTER CROWLEY LIBER CHANOKH

in the tablet of spirit. e the root of the powers of air. h the root of the powers of water. n the root of the powers of earth. b the root of the powers of fire. the four aces] the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha. alga. exarp [make the invoking pentagram of air in these names: hwhy. yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) ma

t wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] the forty-eight keys or calls 24 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, spirits of water, ador

thrones of water] liber lxxxiv 25 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over the fish of the sea and over the fowl of the air

your mysteries: for why? our lord and master is the all-one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha. alga. bitom [make the invoking pentagram of fire, and pronouce \yhla. twabx hwhy [make the sign of leo with censer (or other suitable weapon] in the name of lakim, archangel of fire, spirits of fire, adore your creator [make the cross] in the names and letters of the great southern quadrangle, spirits of fire, ador

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

r, come out of the east; come out of the east, astride the ass of priapus! come with thy revel of dancers and singers! who followeth thee, forbearing to laugh and to leap? come, in thy name dionysus, that maidens be mated to god-head! come, in thy name iacchus, with thy mystical fan to winnow the air, each gust of thy spirit inspiring our soul, that we bear to thee sons in thine image! verily and amen! let not the magician forget for a single second what is his one sole business. his uninitiated "self (as he absurdly thinks it) is a mob of wild women, hysterical from uncomprehended and unstated animal instinct; they will tear pentheus, the merely human king who presumes to repress them, into mere shreds of flesh; his own mother, nature, the first to claw at his windpipe! none but bacchus

e thurible" i strike the bell: i light the flame; i utter the mysterious name. abrahadabra "he strikes eleven times upon the bell" now i begin to pray: thou child, holy thy name and undefiled! thy reign is come; thy will is done. here is the bread; here is the blood. bring me through midnight to the sun! save me from evil and from good! that thy one crown of all the ten even now and here be mine. amen "he puts the first cake on the fire of the thurible" i burn the incense-cake, proclaim these adorations of thy name "he makes them as in liber legis, and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign" 329 behold this bleeding breast of mine gashed with the sacramental sign "he puts the second cake to the wound" i stanch the blood; the w

rehead say ateh (unto thee, ii. touching the breast say malkuth (the kingdom, iii. touching the right shoulder, say ve-geburah (and the power<equinox version. the error made the end of line iii copy the end of line iv, iv. touching the left shoulder, say ve-gedulah (and the glory, v. clasping the hands upon the breast, say le-olahm, amen (to the ages, amen. vi. turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e. vibrate) ihvh. vii. turning to the south, the same, but say adni. viii. turning to the west, the same, but say ahih. ix. turning to the north, the same, but say agla (pronounce: ye-ho-wau, adonai, eheieh, agla. x. extending the arms in the form of a cross say, xi. b

ing the holy guardian angel- do thou in no wise confuse this invocation with that. 49 "the benediction- and so may the love that passeth all understanding keep your hearts and minds through gr:iota-alpha-omega gr:alpha-delta- omicron-nu-alpha-iota gr:sigma-alpha-beta-alpha-omega and through babalon of the city of the pyramids, and through astarte, the starry one greengirdled, in the name ararita. amen. 404 liber rv vel spiritus sub figura ccvi<equinox i, 7 as well as here. there are signs that this version has been edited, notably changes were made in punctuation and capitalization. the editing appears to be defective, with some material omitted inadvertently. there is one original footnote, and the others are mine. ther

y, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up<equinox i, 6 makes this sentence the first of the following paragraph> hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is mother of war, in the darkness that holds li

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ications of "good" and "evil" the foes may be fairly matched; but more often the tale tells of a revolt in heaven. in this case "evil" is temporary; soon, especially with the financial help of the devout, the "devil" will be "cast into the bottomless pit" and "the saints will reign with christ in glory 19* you must read the soldier an the hunchback! and? in the equinox i, 1. 39 for ever and ever, amen" often a "redeemer" a "dying god" is needed to secure victory to omnipotence; and this is usually what little vulgar boys might call a "touching story" j. the monist (or advaitist) school, is at once subtler and more refined; it seems to approach the ultimate reality (as opposed to the superficial examination of the dualists) more closely. it seems to me that this doctrine is based upon a sor

pen brother" names muller, who was a wizard at this; grace before breakfast, the usual palaver about the lord and his blessings and his bounty et cetera, da capo; to conclude "and, blessed lord, we would humbly venture to remind thee that this morning thou art oe3 4s. 6 1/2d. short in the accounts; trusting that thou wilt give this small matter thine immediate attention, for jesus' christ's sake, amen" sure enough, when he came to open his post, there would be just enough, sometimes exactly enough, to cover that amount. this story was told me by an enemy, who thought quite seriously that he would go to hell for being "open("open" brethren were lax about the lord's supper, let people partake who were not sound upon the ramsgate question; and other theological atrocities) it meant that the f

ALEISTER CROWLEY MEDITATION

e enough for selection<mantras: 1 aum is the sound produced by breathing forcibly from the back of the throat and gradually closing the mouth. the three sounds represent the creative, preservative, and destructive principles. there are many more points about this, enough to fill a volume. 2. o that existent! o- an aspiration after realty, truth. 3. o the jewel in the lotus! amen- refers to buddha and harpocrates; but also the symbolism of the rosy cross. 4. gives the cycle of creation. peace manifesting as power, power dissolving in peace. 5. god. it adds to 66, the sum of the first 11 numbers. 6. he is god, and there is no other god than he. 7. o! let us strictly meditate on the adorable light of that divine savitri (the interior sun, etc. may she enlighten our mind

inion, the force that breaks down obstacles, the sign of the spring. between these horns is the disk of the sun; from this springs a lotus upheld by the twin plumes of truth, and three other sun-disks are upheld, one by the cup of the lotus, the others beneath the curving feathers. there is still another crown, the crown of amoun, the concealed one, from whom the hebrews borrowed their holy word "amen" this crown consists simply of the plumes of truth. but into the symbolism of these it is not necessary to go, for all this and more is in the crown first described. the crimson cap implies concealment, and is also symbolical of the flood of glory that pours upon the magician from above. it is of velvet for the softness of that divine kiss, and crimson for that it is the very blood of god whi

the book, are sufficiently dealt with later on. in these cases the references in the index should be turned up "a'.a" the great white brotherhood which is giving this method of attainment to the world "see" equinox i "adeptus minor" a grade of adeptship "see" equinox iii "aethyrs "see" equinox v and vii "aima" the great fertile mother nature "ama" the great mother not yet fertile "amoun" the god amen= zeus= jupiter, etc, etc "ankh" the symbol of "life" a form of the rosy cross "see" equinox iii "apophis" the serpent-god who slew osiris "see" equinox iii "babalon, our lady "see" equinox v, the vision and voice, 14th aethyr "babe of the abyss "see" equinox viii, temple of solomon "bhagavadgita" scared hymn of india, translated by sir edwin arnold in the "song celestial "binah" understanding

ALEISTER CROWLEY SEPHER SEPHIROTH

s ksx roaring, seething; burning lxn pure, innocent px snare, danger xp 89 shut up; body pwg silence, whisper hmmd children p+ 90 mem: water mym very silent mmwd king: a title oftiphareth klm basket ls general, universal, collective yllk manna; portion nm 91 1-13. the mystic number of kether as achad; the sum of the letters of the supernal beard if k= 11, etc (see 145) a tree nly) firm, faithful; amen: so be it: a title of kether nm) the ephod dwp) ynd) hwhy interlaced yhnwdh)y archangel of geburah l)mk food, fare lk)m angel k)lm queen (ar )klm manna )nm a hut, tent hkws pekht: gextension h hh)p 92 terror: a title of geburah dxp the lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58) kyhl) hwhy mud cb litter bc 93 aiwass: the minister of hoor-paar-kraat( gcorrect h. cf. 78

empt, free; exemption; stalk (e.g. of a flower) rw+p candlestick hrnm noon rhc 296 of the earth (see 992) cr)h its curve, its bend (rwk to advance firmly; smoking, burning; rock (flint) rwc 297 treasure, treasury rcw) almighty god: the divine name of geburah rwbg myhl) a citadel; a secured house, a fortified castle nwmr) the throne: a name of binah )ysrwk the angel nuriel l)yrwn the neck r)wc 298 amen, our light rw) nm) son of the gods nyhl) rb white rxc pathetic appeals; commiserations; compassion: a title of tiphareth mymxr 300 gkhabs am pekht h: light in extension hh)pb rw (a spelling of myhl) in full. see beth elohim dissert. ii. cap. i) mm dwy yh dml pl) to form rcy profundities myqm(m uncircumcised lr( separation dwryp the spirit of god (gn. l:2) myhl) xwr cold; quiet rq thin; only;

white head: a title of kether hrwwh)#yr 734 to bring forth dlt# torches *mydypl 736 contortions, convolutions (cf. 1351) twlqlq( to eternity *mlw(l 737 blaze, flame (live coal) tbhl) vain pride, or the basis of vanity lbh t# oak; oak-wood *nwl) 738 the lower part, the loins *myclx 740 manna; portion *nm 741 the four letters of the elements; hence a concealed hwhy #tm) a tree *nly) firm, faithful; amen: so be it: a title of kether *nm) 742 the ark of the covenant (lit. gof tremblings h, scil. gvibrations h) twd(h nwr) 743 a disc, round shield; a defender *ngm 744 the valley of vision *nwyzxyg a window *nwlx footprints (foot fs breadth (deut. 2:5 *krdm 745 the great stone *hldg nb) multitude, abundance *nmh 746 the names twm (chaldee form of myhl *nyhl) a [civil] officer *mynwmm a place *mwq

delights (see eccl. 2:8& i.r.q. 79) twgwn(t 936 peace (refers to kether *mwl# 937 a piece of the host (unleavened bread *nmwqyp) 938 to withdraw, rescue, deliver; to equip for war *clx in peace *mwl#b 940 chaff *cm difficulty, narrowness; egypt *myrcm 944 purple *nmgr) 945 eyelids *ny(h ypnk 947 a citadel; a secured house, a fortified castle *nwmr) 948 to leaven, ferment *cmx he shall smite *cxm amen, our light *rw) nm) son of the gods *nyhl) rb 949 realized, materialized, corporeal *m#gwm 950 every way turning (see 1204) tkphtmh flower; hawk *cn surrounding, encircling *pyqm heavens, firmament, sky (always pl; referred to ruach *mym# 951 the torah, or book of the law (lit. gbook of instructions h) hrwt rps hear, o israel! l)r#y (m# the small point: a title of kether tw#p hdwqn robust; oa

ALEISTER CROWLEY THE HEART OF THE MASTER

tand one part of the spirit of the master. the voice of the swan. aumgn: through the bornless, through the eternal, the thought of the master goeth, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth among them, beholding the sun; thus know ye the mercy and joy of the master! the voice of the hawk. agla: by thine energy riseth all motion of will of the ma

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

in truth impossible "all is ever as it was. to sympathize with the illusion is not only absurd, but tends to perpetuate the false idea. it is a mistake to 'spoil' a child, or humour a malade imaginaire. one must, on the contrary, chase away the shadows by lighting a fire, which fire is: do what thou wilt! al ii,49 "i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg" the old comment 49. continues the curse against the slave-soul. amen. this is of the 4, i.e. should be spelt with 4 letters (the elements. aleph-mem-taw-shin not aleph-mem-nun. the fifth, who is invisible, is ayin, 70, the eye. now aleph-mem-taw-shin, 741+ 70= 811= iao in greek, and iao is the greek form o

er vii, i, 40) the new comment we are to conquer the illusion, to drive it out. the slaves that perish are better dead. they will be reborn into a world where freedom is the air of breath. so then, in all kindness, the christians to the lions! the "babe in the egg" is harpocrates; it is his regular image. i am not very well satisfied with the old comment on this verse. it appears rather as if the amen should be the beginning of a new paragraph altogether. amen is evidently a synthesis of the four elements, and the invisible fifth is spirit. but harpocrates, the babe in the egg, is virgo in the zodiac indeed, but mercury among the planets. mercury has the winged helmet and heels, and the winged staff about which snakes twine, and it is he that goeth. now this letter is beth whose numeration

to lust and to laughter! welcome to board and to bed! welcome to trumpet and triumph; welcome to dirge and to death! it is we of thelema who truly love and respect woman, who hold her sinless and shameless even as we are; and those who say that we despise her are those who shrink from the flash of our falchions as we strike from her limbs their foul fetters. do we call woman whore? ay, verily and amen, she is that; the air shudders and burns as we shout it, exulting and eager. o ye! was not this your sneer, your vile whisper that scorned her and shamed her? was not "whore" the truth of her, the title of terror that you gave her in your fear of her, coward comforting coward with furtive glance and gesture? but we fear her not; we cry whore, as her armies approach us. we beat on our shields

ALEISTER CROWLEY THE OTO GNOSTIC MASS

i& be. 15. either a simple or qabalistic misspelling. probably should be dia. 16. according to a previous direction the priest already has his lance. 17``of a wedding in which none, instead of``or part of the ceremony of marriage, when none other, in mtp. notes on pronunciation this whole issue brings to mind the story of the japanese peasant who, mishearing the mantra``o the jewel in the lotus! amen' as``o the jewel in the latrine! amen, proceeded to sit and chant his mispronunciation until he realized nirvana. the point is that pronunciation is not a limiting factor, spiritually speaking; it does, however, have dramatic implications. that most important for a performer is the need for a consistent and intelligible recital. hesitation, doubtfulness, and malaprops are not conducive to con

ALEISTER CROWLEY THE QABALAH

ough. a, for example, is a w between y and y, making 26. thus hwhy 26= a, 1. therefore jehovah is one. but it would be as pertinent to continue 26= 2 13, and 13= achad= 1, and therefore jehovah is two. this then is an absurdity. yes; but it is also an arcanum! liber lviii 25 how wonderful is the qabalah! how great its security from the profane; how splendid its secrets to the initiate! verily and amen! yet here we are at the old dilemma, that one must know truth before one can rely upon the qabalah to show truth. like the immortal burglar: bill wouldn t hurt a baby he s a pal as you can trust. he s all right when yer know im; but yer ve got to know im fust. so those who have committed themselves to academic study of its mysteries have found but a dry stick: those who have understood (favou

! quoth i: that first word of our law contains but six letters. for six years did i study that word by day and by night; and at the end of that time did i not dare to utter the first letter of those six letters. thus humbling myself did i abash both the holy yogi and my venerable frater i.a. but alas! tetragrammaton! alas! adonai! the hour of my silence is past. may the hour of my silence return! amen) liber lviii 26 part i the universe as it is section i 0. the negative the infinite the circle, or the point. 1. the unity the positive the finite the line, derived from 0 by extension. the divine being. 2. the dyad the superficies, derived from 1 by reflection 11, or by revolution of the line about its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addit

the highest unity, if it move or energise, means war. 86 \yhla. see a note on genesis, equinox, no. ii. 90. number of tzaddi, a fishhook= tanha, the clinging of man to life (9, the trap in which man is caught as a fish is caught by a hook. the most material aspect of animal life; its final doom decreed by its own lust. also \ym, water. 91. 91= 7 x 13, the most spiritual form of the septenary. ma, amen, the holiest title of god; the amoun of the egyptians. it equals ynda hwhy (yhnwdhay, interlaced, the eight-lettered name, thus linking the 7 to the 8. not that ma (recknoning as final, 700= 741= ctma, the letters of the elements; and is thus a form of tetragrammaton, a form unveiled. 100. the number of q, the perfect illusion, 10 10. also [k, kaph, the wheel of fortune. the identity is that

ALEISTER CROWLEY THE SWORD OF SONG

noble eightfold path to return from our little digression to the original plan of our essay. it is time to note the noble eightfold path, referred to and its consideration deferred, in section iii. in this fourth noble truth we approach the true direction of buddhism; progress is but another word for change; is it possible to move in a direction whose goal is the changeless? the answer is yea and amen! and it is detailed in the noble eightfold path, of which i propose to give a short resum. first, however, of the goal. it may be readily syllogised: all existing things are (by nature, inevitably) subject to change. in nirvana is no change\ no existing thing is or can be in nirvana. now here is the great difficulty; for this syllogism is perfectly sound, and yet we speak of attaining nirvana

; and mercury stood far from the sun. yet the suggler was ever in the sign of sorrow, and the fig tree was not far. so went our father to the fool s paradise of air. but it is not lawful that i should write to you, brethren, of what there came to him at that place and time; nor indeed is it true, if it were written. for alway doth this arcanum differ from itself on this wise, that the not and the amen,1 passing, are void either on the one side or the other, and who shall tell their ways? so our father, having won the serpent crown, the ur us of antient khem, did bind it upon his head, and rejoiced in that kingdom for the space of two hundred and thirty and one days2 and nights, and turned him toward the flaming sword.3 now the sword governeth ten mighty kingdoms, and evil, and above them i

olk= the jews. we leave the rest to the insight of the reader. appendix ii 118 abracadabra* amethsh. ye fylfar. mysterium matris.1 evocatio. lucus. ain elohim. the chariot. four hundred and eighteen. five are one, and six are diverse, five in the midst and three on each side. the word of power, double in the voice of the master. ain elohim. four sounds of four force. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of gold, studded with gems

in having eight senses. further, he beheld a cavern full of most ancient bones of men, and therein a lion with the voice of a dog. then came a voice: thirteen1 are they, who are one. once is a oneness: twice is the name: thrice let us say not: by four is the son: by five is the sword: by six is the holy oil of the most excellent beard, and the leaves of the book are by six: by seven is that great amen. then our father saw one hundred and four horses that drove an ivory car over a sea of pearl, and they received him therein and bade him be comforted. with that he awoke and saw that he would have all his desire. in the morning therefore he arose and went his way into the desert. there he clomb an high rock and called forth the eagles, that their shadow floating over the desert should be as a

teeth to two-and-thirty letters of the sixfold name: one to the air, and fifteen to the rain and the ram, and ten to the virgin, and six to the bull; the mouth to the archangels alalal and bikarak, lip and lip; the tongue to that devil of all devils yehowou.4 ho, devil! canst thou speak? 1 col. olcott, the theosophist. 2? the spirt of motor-cars. 3 vishnu, the preserver. 4 jehova. appendix ii 122 amen. the pharynx to mahabonisbash, the great angel; to seven-and-thirty myriads of legions of planetary spirits the hairs of the moustache, to each one; to ninety and one myriads of the elohim, the hairs of the beard; to each thirteen, and the oil to ease the world; to shalach, the archdevil, the chin. so also with the lesser relics; of which are notable only: to the order, the heart of our fathe

ALEISTER CROWLEY EQ I 1

he years have been opened, and time has swept away as a mighty wind the embattled castles of kings with the mud-daubed 178 huts of shepherds. merodach has gone, and so has ea, and no longer doth istar flame in the night, or cast down her kisses on the sparkling goblets in the palace of belshazzar. isis, dark-veiled, hath departed, and nu no longer uplifteth the sun-bark with the breath of dawn. o amen, bull fair of face, where is thy glory? thebes is in ruins! o lord of joy, o mighty one of diadems! the sekhet crown has fallen from thy brow, and the strength of thy life hath departed, and thine eyes are as the shrouded shadows of night. olympus is but a barren hill, and asgard a land of sullen dreams. alone in the desert of years still crouches the sphinx, unanswered, unanswerable, inscrut

ALEISTER CROWLEY EQ I 5

tween hb:yod and hb:yod, making 26. thus hb:heh hb:vau hb:heh hb:yod 26= hb:aleph, 1. therefore jehovah is one. but it would be as pertinent to continue 26 x 2 x 13, and 13= achad= 1, and therefore jehovah is two. this then is an absurdity. yes; but it is also an arcanum! how wonderful is the qabalah! how great is its security from the profane; how splendid its secrets to the initiate! verily and amen! yet here we are at the old dilemma, that one must know truth before one can rely upon the qabalah to show truth. like the immortal burglar "bill wouldn't hurt a baby- he's a pal as you can trust, he's all right when yer know 'im; but yer've got to know 'im fust" so those who have committed themselves to academic study of its mysteries have found but a dry stick: those who have understood (fa

quoth i "that first word of our law contains but six letters. for six years did i study that word by day and by night; and at the end of that time did i not dare to utter the first letter of those six letters" thus humbling myself did i abash both the holy yogi and my venerable frater i. a. but alas! tegragrammaton! alas! adonai! the hour of my silence is past. may the hour of my silence return! amen) part i the universe as it is section i 0. the negative- the infinite- the circle, or the point. 1. the unity- the positive- the finite- the line, derived from 0 by extension. the divine being. 2. the dyad- the superficies, derived from 1 by reflection 1/1, or by revolution of the line around its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. ma

hest unity, if it move or energise, means war. 86. alhim. see "a note on genesis" equinox, no. ii. 90. number of tzaddi, a fishhook= tanha, the clinging of man to life (9, the trap in which man is caught as a fish is caught by a hook. the most material aspect of animal life; its final doom decreed by its own lust. also mim, water. 101 91. 91= 7 x 13, the most spiritual form of the septenary. amn, amen, the holiest title of god; the amoun of the egyptians. it equals ihvh adni (iahdvnhi, interlaced, the eight-lettered name, thus linking the 7 to the 8. note that amn (reckoning n as final, 700= 741= amthsh, the letters of the elements; and is thus a form of tetragrammaton, a form unveiled. 100. the number of hb:qof, the perfect illusion, 10 x 10. also hb:peh-final hb:koph, kaph, the wheel of

l ever understand this method of knowledge without himself undertaking research. once he has experienced the joy connecting (say) 131 and 480 though 15, he will understand. further, it is the work itself, not merely the results, that is of service. we teach greek and latin, though nobody speaks either language. and thus i close: benedictus sit dominus deus noster qui nobis dedit scientiam summam. amen! we may now return to frater p.'s experiences. it will be remembered that he found yoga practices of any kind very difficult in the cold climate of his home; for he was now sufficiently advanced to need long spells of continuous concentration- very different from the early days of practice when twenty minutes in the morning and again in the evening sufficed fro the day. further, he had entere

ght, when the sword-holder raises his steel against ged. ged neither hit nor shrank- in the end the sword was laid as an offering upon his knees. so let the adept sit smiling through all that may befall him; then those that hate him shall wonder at his strength; in the end they shall worship him. and he, an he speak, shall by speaking save; an he yet keep silence, shall by keeping silence, bless. amen. aleister crowley. the message of thuba mleen i far beyond utnar v hi, far beyond the hills of hap, sits the great emperor crowned with diamond, twitching the rosary in his lap- 144 the rosary whose every bead well-conned with sleek unblinking bliss was once the eyeball of an unborn child of his. ii he drank the smell of living blood, that hissed on flame-white steel. he tittered while his mo

ALEISTER CROWLEY EQ I 5

le thee? who are they that slew thee? o light! come thou, who art joined with me to bruise the dragon's head. we, who are wedded, and the earth perceiveth it not! o that our bed were seen of men, that they might rejoice in my fertility: that my sister might partake of my great light. o light of god, when wilt thou find the heart of man- write not! i would not that men know the sorrow of my heart, amen! i turned me to the west, and the archangel bore a flaming book, on which was written an in enochian. within was drawn a fiery scorpion, yet cold withal. until the book of the east be opened! until the hour sound! 5 until the voice vibrate! until it pierce my depth; look not on high! look not beneath! for thou wilt find a life which is as death: or a death which should be infinite. for thou a

hom i slew, that in my death i feel the radiance and the heat of the moving of thy robes! let us alone! what have we to do with thee, thou jesus of nazareth? go! go! if i keep silence- or if i speak each word is anguish without hope. and i heard the aethyr cry aloud "return! return! return! for the work is ended; and the book is shut; and let the glory be to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upon mankind

ed as a child in the womb of its mother to develop itself anew. but pain and sorrow infinite, and darkness are invoked. for this child riseth up within his mother and doth crucify himself within her bosom. he extendeth his arms in the arms of his mother and the light becometh fivefold1. lux in luce, christus in cruce; deo duce sempiterno. and be the glory for ever and ever unto the most high god, amen! then i returned within my body, giving glory unto the lord of light and of the darkness. in saecula saeculorum. amen (on composing myself to sleep, i was shewn an extremely brilliant hb:dalet in the character of the passing of the river, in an egg of white light. and i take this as the best of omens. the letter was extremely vivid and indeed apparently physical. almost a dhyana "november 17

n as their malkuth. and the letters of the first three aethyrs are the key-sigils of the most exalted interpretation of the sephiroth. i is therefore kether; l, chokmah and binah; a, chesed; n, geburah; 10 r, tiphereth; z, netzach; n, hod; o, jesod. the geomantic correspondences of the enochian alphabet form a sublime commentary. note that the total angels of the aethyrs are 91, the numeration of amen. the cry of the 28th aethyr, which is called bag there cometh an angel into the stone with opalescent shining garments like a wheel of fire on every side of him, and in his hand is a long flail of 1 the lvx cross hidden in the svastika is probably the arcanum here connoted. svastika itself adds to 231= 0+ 1+ 2+ 21, the 21 keys. the cubical svastika regarded as composed of this lvx cross and t

put to shame that lieth among the lilies that are beyond the stars. o man, that must ever be opening, when wilt thou learn to seal up the mysteries of the creation? to fold thyself over thyself as a rose in the embrace of night? but thou must play the wanton to the sun, and the wind must tear thy petals from thee, and the bee must rob thee of thy honey, and thou must fall into the dusk of things. amen and amen. verily the light is hidden, therefore he who hideth himself is like unto the light; but thou openest thyself; thou art like unto the darkness that bindeth the belly of the great goddess2. olaho viruden mahorela zodireda! on pireda exentaser; arba pire gah gaha gahal gahalana vo abra na gaha velucorsapax. 2 in the light of the cry of loe, this passage seems to mean precisely the oppo

nnot read a word of the holy table, for the letters of the table are all wrong. they are only the shadows of shadows. and whoso beholdeth this table with this rapture, is light. the true word for light hath seven letters. they are the same as ararita, transmuted. 34 there is a voice in this aethyr, but it cannot be spoken. the only way one can represent it is as a ceaseless thundering of the word amen. it is not a repetition of amen, because there is no time. it is one amen continuous. shall mine eye fade before thy glory? i am the eye. that is why the eye is seventy. you can never understand why, except in this vision. and now the table recedes from me. far, far it goes, streaming with light. and there are two black angels bending over me, covering me with their wings, shutting me up into

ou seest is called the water of death. but nemo hath filled therefrom our springs. and i said: who is nemo? and the voice answered: a dolphin's tooth, and a ram's horns, and the hand of a man that is hanged, and the phallus of a goat (by this i understand that nun is explained by shin, and h by resh, and mem by yod, and ayin by tau. nemo is therefore called 165= 11 x 15; and is in himself 910= 91 amen x 10; and 13 x 70= the one eye "achad ayin) and now there cometh an angel into the garden, but he hath not any of the attributes of the former angels, for he is like a young man, dressed in white linen robes. and he saith: no man hath beheld the face of my father. therefore he that hath beheld it is called nemo. and know thou that every man that is called nemo hath a garden that he tendeth. a

ss choronzon one must abandon interpretation and identity of the elements of the vision. such an ecstasy of anguish racks me that i cannot give it voice, yet i know it is but as the anguish of gethsemane. and that is the last word of the aethyr. the outposts are passed, and before the seer extends the outermost abyss. i am returned. bou-saada "december" 5, 1909. 10.10-11.35 p.m. in nomine babalon amen. restriction unto choronzon. the tenth aethyr is called zax. this aethyr being accurs d, and the seer forewarned, he taketh these precautions for the scribe. first let the scribe be seated in the centre of the circle in the desert sand, and let the circle be fortified by the holy names of god- tetragrammaton and shaddai el chai and ararita. and let the demon be invoked within a triangle, wher

eeds. i promise to threaten with the dagger and command back into the triangle the spirit incontinent, if he should strive to escape from it; and to strike with a dagger at anything that may seek to enter this circle, were it in appearance the body of the seer himself. and i will be exceeding wary, armed against force and cunning; and i will preserve with my life the inviolability of this circle, amen. the cry of the 10th aethyr, which is called zax 17 weh note: perhaps the joke here is that the manifest universe is itself, in a sense, choronzon. there is no being in the outermost abyss, but constant forms come forth from the nothingness of it. 93 then the devil of the aethyr, that mighty devil choronzon, crieth aloud, zazas, zazas, nasatanada zasas. i am the master of form, and from me al

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pressions) one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.0. i now proceed to the hammam. 24 12.0. the bath is over. i continued the mantra throughout, which much alleviated the torture of massage. but i could not get steady and easy in my asana or even in the hanged man or shavasana, the "corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10

that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and gladness

va was united with sakti in the sahasrara-cakkram, i tried god knows why; i'm stupider than an ass or h c to work the whole operation in muladhara with the obvious result. there are only two more idiocies to perform one, to take a big dose of hashish and record the ravings as if they were samadhi; and two, to go to church. i may as well give up. 85 yet here answers me the everlasting yea and amen: thou canst not give up, for i will bring thee through. yet here i lie, stripped of all magic force, doubting my own peace and faith, farther from adonai than ever before and yet and yet do i not know that every error is a necessary step in the path? the longest way round is the shortest way home. but it is disgusting! there's a grim humour in it, too. the real devil of the operation must

htning speed. attempt to write slowly is painful. 107 8.20. the thought too, is wandering all over the world. since the last entry, very likely, the beast has not thought even once of adonai. 8.35. the reading of the ritual has done much service, though things are still far from calm. yet the mighty flood of the chittam is again rolling its tremendous tide toward the sea the sea of annihilation. amen. 9.0. returning home, with his eyes fixed on the supreme glory of the moon, in his heart and brain invoking adonai, he hath now entered into his little chamber, and will prepare all things for the due performance of the new ritual which he hath got by heart. 9.35. nearly ready. in a state of very intense magical strain anything might happen. 9.48. washed, robed, temple in order. will wait un

aised again into english (of sorts) ascended into the pantheon of the literary guide and sitteth on the right hand of edward clodd: whence he shall come to judge the thick in the head. i believe in charles watts; the rationalist press association; the annual dinner at the trocadero restaurant; the regularity of subscriptions, the resurrection in a sixpenny edition, and the book-stall everlasting. amen. 3.0. arrived at brenner's studio, and went on with the "moulage" of my asana. 4.20. left the studio; walk with mantra. 4.55. mantra-march. pranayama; quick-time. very bracing and fatiguing, both. at d me to drink a citron press reflections have been in my mind upon the grossness of the theistic conception, as shewn even in such pictures as raphael's and fra angelico's. 129 how infinitely su

single arm! o thou that glitterest in the moon! i weave thee in the spinning charm; i lure thee with the billowy tune. 134 the dead man ankh-af-na-khonsu hath parted from the darkling crowds, hath joined the dwellers of the light, opening duant, the star-abodes; their keys receiving. the dead man ankh-af-na-khonsu hath made his passage into night, his pleasure on the earth to do among the living. amen amen without lie amen, and amen of amen. 12.40. i shall lie down to sleep in my robes, still wearing the ring of the masters, and bearing my wand in my hand. for to me now sleep is the same as waking, and life the same as death. in thy l.v.x. are not light and darkness but twin children that chase each other in their play? 7.55. awoke from long sweet dreamless sleep, like a young eagle that s

ul. even as a lover that swoons with excess of pleasure at the first kiss of the belov d, even so was i, oh my lord adonai! wherefore i am come hither to my chamber to enflame myself in praying at the altar that i have set up. and i am ready, robed, armed, anointed. 11.35. ardesco!"the thirteenth day. it is eight o'clock in the morning. being entered into the silence, let me abide in the silence! amen 139 printed by ballantyne co. limited, london a. colin lunn,"cigar importer and cigarette merchant, 3 bridge street, 19 king's parade, 31 trinity street, cambridge. sole agent for loewe co.'s celebrated straight grain briar pipes. yenidyeh cigarettes no 1 a."a connoisseur's cigarette. these are manufactured from the finest selected growths of 1908 crop, and are of exceptional quality. they

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in to moor my shallop. nay! he is a mountain, chill with bleak stark winds of innocence astray! the fearful passion sweeps me away. so with a passionate thrill of fear i creep- like shadows across day! like winter on the expended year- from those cold feet, a frozen meer, to those cold knees, a lost lagoon, to that wild woodland, strangely near to the lone tower that tops the moon! 202 verily and amen! unhewn the great grim forest menaces. what gardener may dare to prune those woods to build me palaces? so climb, each ledge an infinite stress, lustful as light, as lechery loth, from the brutality of besz to the plumed perjury of thoth! i held him holy. holier both than aught the bearers of the bier, thoum-aesh-neith and auramoth, saw in the hiding-house of fear. the sorceries that span the

ade of 4= 7. ritual of the 4= 7 grade of philosophus "the first part" this ritual is particularly attributed to the element of fire, and refers to the planet venus, and the twenty-ninth, twenty-eighth, and twenty-seventy paths of qoph, tzaddi and p. the adoration commences by the "hierophant" saying "tetragrammaton tzebaoth! blessed be thou! the lord of the armies is thy name" to this all answer "amen" the hierophant then orders all present to adore their creator in the name of elohim, mighty and ruling, in the name of tetragrammaton tzebaoth, and in the name of the spirits of fire. then in the name of tetragrammaton tzebaoth he declares the temple open. after the adoration has taken place, the advancement ritual of the path of hb:qof is celebrated. the "hegemon" leads the practicus throug

philosophus on the progress he has made, and proclaims him master of the 24th, 25th, and 26th paths in the portal of the vault of the adepts. after which the closing of the portal takes place, the hierophant inductor saying "in and by that word paroketh i declare the portal of the vault of the adepts duly closed. unto thee o tetragrammaton be ascribed malkuth, geburah, and gedulah unto the ages. amen. so finishes the ritual of the portal of the vault of the adepts, the connecting ritual between the grades of philosophus and adeptus minor, between the first and the second order. but before we close this chapter, it will be necessary, briefly though it may be, to trace out the effect these six rituals and the mass of occult knowledge which appertains to them, had upon p, and further might b

ehold! i clothe mine awful light in yonder body born of night. its mind be open to he higher! its heart be lucid-luminous! the temple of its own desire the temple of the rosy cross! as horus sped the flame, harpocrates receive the flame, and set the soul at ease. i who was one am one, all light balanced within me, ordered right, as it was ever to the initiate's ken, is now, and shall be evermore. amen. the ascent unto da th come unto me, ye, the divine lords of the forces of intelligence: whose abode is in the place of the gathering of the waters. come unto me, ye in whom the secrets of truth have their abiding. come unto me, o tzaphqial, aralim, qashial, by the white threefold star, and in the name of ihvh elohim. 330 cause ye the paths of wrath to be opened unto me; that i may advance ov

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ituals of the pentagram and hexagram must be committed to memory; they are as follows "the lesser ritual of the pentagram (i) touching the forehead say ateh (unto thee (ii) touching the breast say malkuth (the kingdom (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen (vi) turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say("i.e" vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla (x) extending the arms in the form of a cros

ALEISTER CROWLEY EQUINOX EQ I 3 2

e universe! who would not extol thee! unto whom there is no like, whose dwelling is in heaven, and in every virtuous and god-fearing heart. o god the vast one_ thou are in all things. o nature, thou self from nothing: for what else shall i call thee! in myself i am nothing, in thee i am all self, and live in thy selfhood from nothing! live thou in me, and bring me unto that self which is in thee! amen [all rise_ a pause "magus of art" fratres of the order of the rosy cross, let us purify and consecrate this place as the hall of dual truth. magus of the waters, i command thee to perform the lesser banishing ritual of the pentagram,4 to consecrate the water of purification, 173 the wine, the oil, and the milk; and afterwards to purify the place of working with the consecrated water "magus of

, taphthartharath, to appear before me, that i may accomplish this evocation of arts according to all my works and all my desires. in myself i am nothing: in ye i am all self, and exist in the selfhood of the mighty to eternity! o thoth, who makest victorious the word of aeshoori against his adversaries, make thou my word, who am osiris, triumphant and victorious over this spirit: taphthartharath amen [return to place of the hierophant, and repeat, charging. he now will certainly appear. but so soon as he appears, again let the sigil be purified and censed by the magus of art. then removing from the middle of the sigil the cord of bondage, and holding that sigil in her left hand, she will smite with the flat blade of her magic sword, saying] by and in the names of iahdonhi, elohim tzebaoth

ay be indeed mighty on the earth! to heal the sick, to strengthen the infirm, to quiet the pain of mortal men! grant that this work be unto it for a salvation, and a very invocation of thy light divine, and a very link with the immortal soul of man! let it be pure and strong, that at last it may attain even unto the eternal godhead in the veritable khabs am pekht! konx om pax! light in extension! amen. and for ourselves we pray, that this work of mercy that we have wrought to-night be for us a link with thy divine mercy, that we may be merciful, even as thou art merciful, o our father which art in heaven! that the benignant eye of the most holy and concealed, the ancient one of days, may open upon us, unto the glory of thine ineffable name "amen" 196 let us finally invoke the divine light

ltar and repeat in astral "the prayer of osiris" lord of the universe, the vast and the mighty one! ruler of light and of darkness: we adore thee and we invoke thee! look with favour upon this neophyte who now kneeleth before thee; and grant thine aid unto the higher aspirations of his soul, so that he may prove a true and faithful servant of the mighty ones, to the glory of thine ineffable name, amen [now rise: lift up both hands and eyes towards heaven; and concentrate upon the glory and splendour of him that sitteth upon the holy throne for ever and ever, and say] khabs am pekht! konx om pax! light in extension! in all my wanderings in darkness the light of anubist went before me, yet i saw it not. it is a symbol of the hidden light of occult science [pass to between the pillars, and st

rant is then made to kneel facing east between the second adept and the third adept, the second adept offering up a prayer which ends. o god, the vast one; thou art in all things. o nature, thou self from nothing, for what can i else call thee? in myself i am nothing; in thee i am self, 212 and exist in thy selfhood from nothing. live thou then in me, and bring me unto that self which is in thee. amen. illustration facing page 212 the elemental tablets and cherubic emblems [the "third adept" then earnestly bids the aspirant not to look upon the trial of humility through which he has just passed as one ordained to jest with his feelings, but as a true manifestation of his own ignorance. the aspirant shortly after this rises to his feet and the "second adept" addresses him as follows] despis

our, a mere bubble "hod" which would talk and lie; its positive promise is sexual; for mercury is hermaphrodite "jesod" which is solid and sluggish, and would be idle and content with what it had done "malkuth" which needs one to point out illusory nature of matter, and tree of knowledge of good and evil "the stigmata" formulate the lvx cross "cf" ateh, malkuth, ve geburah, ve gedulah, le' olahm, amen (the stigmata being formed by touching the forehead, feet, right hand, left hand and heart) 228 thus the sephiroth are equilibrated in both directions as in the equinox ritual.22 the versicles will be seen to be very appropriate to each sephira. this application of the stigmata fixes the light, as the flaming sword is a transitory symbol (see opening. the aspirant may now resume his emblems;

rling force. they regain positions "closing" the 120 is formulated and calleth forth the elemental guardians. the triangle of the supernals is formulated, and the lvx signs close the whole with its synthetical glory, but they are given in silence, as showing forth that they have all attained unto the peace of god which passeth understanding, to keep their hearts and minds through ihshvh our lord. amen. by thus passing through the ritual of the 5= 6 grade of adeptus minor, p, in part at least, unveiled that knowledge which he had set out in the 0= 0 ritual to discover. for as the first grade of the first order endows the neophyte with an unforgettable glimpse of that higher self, the 233 augoeides, genius, holy guardian angel or adonai; so does the first grade of the second order engender w

offer his services to g. h. frater d.d.c.f, who was then in paris. about a week later p. writes "d.d.c.f. accepts my services, therefore do i rejoice, that my sacrifice is accepted. therefore do i again postpone the operation of abramelin the mage, having by god's grace formulated even in this a new link with the higher, and gained a new weapon against the great princes of the evil of the world. amen" 251 thus ends the "book of the operation" but on the back of the last page there is a note from which we gather the following. that p. journeyed from london to paris (evidently shortly after his letter to d.d.c.f. he had left t_ for london. there he was selected as the messenger of d.d.c.f, after a long talk with him and v.n.r, and at noon, four days later, he left paris for london. this not

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in around his own axis in adoration; let him leap up and down in adoration. 4. let him inflame himself in the adoration, speeding from slow to fast, until he can no more. 5. this also shall be sung in open places, as heaths, mountains, woods, and by streams and upon islands. 6. moreover, ye shall build you fortified places in great cities; caverns and tombs shall be made glad with your praise. 7. amen. 5 the treasure-house of images here beginneth the book of the meditations on the twelvefold adora- tion, and the unity of god. symbol of the the chapter known as crescent moon, the perception of god horns to right that is revealed unto man for a snare i adore thee by the twelvefold snare and by the unity thereof. 000. in the beginning there was naught, and naught spake unto naught saying: le

hild that is split asunder by the sword of the eunuchs, and mine adorations are divided, and one contendeth against his brother. unite thou me even as a split tree that closeth itself again upon the axe, that my song of praise unto thee may be one song! 10. for i am thy chosen virgin, o my god! exalt thou me unto the throne of the mother, unto the garden of supernal dew, unto the unutterable sea! amen, and amen of amen, and amen of amen of amen, and amen of amen of amen of amen. 9 the chapter known as aries the twelvefold affirmation of god and the unity thereof i adore thee by the twelve affirmations and by the unity thereof. 1. o thou show-clad volcan of scarlet fire, thou flame-crested pillar of fury! yea, as i approach thee, thou departest from me like unto a wisp of smoke blown forth

ight! yea, as i rise up before thee, my joy is but as a raindrop smitten through by an arrow of the western sun. 13. o thou golden crown of the universe, thou diadem of dazzling brightness! yea, as i burn up before thee, my 11 light is but as a falling star between the purple fingers of the night. o glory be unto thee through all time and through all space; glory and glory upon glory everlasting. amen and amen, and amen. 12 the chapter known as taurus the twelvefold renunciatiion of god and the unity thereof i adore thee by the twelve renunciations and by the unity thereof. 1. o my god, thou mighty one, thou creator of all things, i renounce unto thee the kisses of my mistress, and the murmur of her mouth, and all the trembling of her firm young breast; so that i may be rolled a flame in t

thou mighty one, thou creator of all things, i renounce unto thee all that self which is myself, that black sun which shineth in self's day, whose glory blindeth thy glory; so that i may become as a rushlight in thine abode, and be consumed in the unutterable joy of thine everlasting rapture. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 15 the chapter known as gemini the twelvefold conjuration of god and the unity thereof i adore thee by the twelve conjurations and by the unity thereof. 1. o thou consuming eye of everlasting light set as a pear betwixt the lids of night and day; i swear to thee by the formless void of the abyss, to lap the galaxies of night in darkness, and blow the meteors like bubbles

thine all-pervading mystery. 13. o thou silver axle of the wheel of being, thrust through the wings of time by the still hand of space; i swear to thee by the twelve spokes of thy unity, to become unto thee as the rim thereof, so that i may clothe me majestically in the robe that has no seam. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 18 the chapter known as cancer the twelvefold certitude of god and the unity thereof i adore thee by the twelve certitudes and by the unity thereof. 1. o thou sovran warrior of steel-girt valour, whose scimitar is a flame between day and night, whose helm is crested with the wings of the abyss. i know thee! o thou four-eyed guardian of heaven, who kindleth to a flame the

le of our fate. 13. o thou sovran all-beholding eternal sun, who lappest up the constellations of heaven, as a thirsty thief a jar of ancient wine. i know thee! o thou dawn-wing'd courtesan of light, who makest me to reel with one kiss of thy mouth, as a leaf cast into the flames of a furnace. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 21 the chapter known as leo the twelvefold glorification of god and the unity thereof i adore thee by the twelve glorifications and by the unity thereof. 1. o glory be to thee, o god my god; for i behold thee in the lion rampant of the dawn: thou hast crushed with thy paw the crouching lioness of night, so that she may roar forth the glory of thy name. 2. o glory be to th

hy lash upon the sphinxes of the waters, so that they may boom forth the glory of thy name. 13. o glory be to thee, o god my god; for i behold thee in the lotus- flower within my heart: thou hast 23 emblazoned my trumpet with the lion- standard, so that i may blare forth the glory of thy name. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 24 the chapter known as virgo the twelvefold beseechment of god and the unity thereof i adore thee by the twelve beseechments and by the unity thereof. 1. o thou mighty god, make me as a fair virgin that is clad in the blue-bells of the fragrant hillside; i beseech thee, o thou great god! that i may ring out the melody of thy voice, and be clothed in the pure light of thy

e into the nipple of thy bounty. o thou god, my god! 13. o thou mighty god, make me as an all-consuming sun ablaze in the centre of the universe; i beseech thee, o thou great god! that i may become as a crown upon thy brow, and flash forth the exceeding fire of thy godhead: o thou god, my god! o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 27 the chapter known as libra the twelvefold gratification of god and the unity thereof i adore thee by the twelve gratifications and by the unity thereof. 1. o thou green-cloaked maenad in labour, who bearest beneath thy leaden girdle the vintage of thy kisses; release me from the darkness of thy womb, so that i may cast off my infant wrappings and leap forth as an armed

f gold may anoint me with the honey of a million roses. 13. o thou manly warrior amongst youths, whose limbs are as swords of fire that are welded in the furnace of war; press thy cool kisses to my burning lips, so that the folly of our passion may weave us into the crown of everlasting light. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 30 the chapter known as scorpio the twelvefold denial of god and the unity thereof i adore thee by the twelve denials and by the unity thereof. 1. o thou god of the nothingness of all things! thou who art neither the formless breath of chaos; nor the exhaler of the ordered spheres: o thou who art not the cloud-cradled star of the morning; nor the sun, drunken upon the mis

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tor. behold the mighty one, behold kamael the strong! his crownless head was like a whirling wheel of amethyst, and all the forces of the earth and heaven revolved therein. his body was the mighty sea itself, and it bore the scars of crucifixion that had made it two score times stronger than it was before. he too bore the wings and weapons of space and of justice; and in himself he was that great amen that is the beginning and the end of all. behind him were the seraphim, the fiery serpents. on their heads the triple tongue of fire; their glory like unto the sun, their scales like burning plates of steel; they danced like virgins before their lord, and upon the storm and roar of the sea did they ride in their glory "sir" cried the archangel "sir" cried kamael the mighty one, and his legion

ALEISTER CROWLEY EQUINOX EQ I 4 3

e to attain and all this miracle is naught. off on my travels once again! i keep my youth regained to foil old time that took me in his toil. i keep my strength regained to chase the beast that mocks me now as then dear christ! i pray thee of thy grace take pity on the forlorn case of palamede the saracen" 104 xl sir palamede the saracen hath see the all; his mind is set to pass beyond that great amen. far hath he wandered; still to fret his soul against that soul. he breaches the rhododendron forest-net, his body bloody with its leeches. sternly he travelleth the crest of a great mountain, far that reaches toward the king-snows; the rains molest the knight, white wastes updriven of wind in sheets, in torrents, fiend-possessed, up from the steaming plains of ind. they cut his flesh, they c

ie. the goodliest gree sits on the gay knights, one and all; till arthur "of your chivalry, knights, let us drink the happiness of the one knight we lack (quoth he "for surely in some sore distress may be sir palamede" then they rose as one man in glad liesse to honour that great health "god's way is not as man's (quoth lancelot "yet, may god send him back this day, his quest achieve, to camelot "amen" they cried, and raised the bowl; when- the wind rose, a blast as hot 109 as the simoom, and forth did roll a sudden thunder. still they stood. then came a bugle-blast. the soul of each knight stirred. with vigour rude, the blast tore down the tapestry that hid the door. all ashen-hued the knights laid hand to sword. but he (sir palamedes) in the gap was found- god knoweth- bitterly weeping

ALEISTER CROWLEY EQUINOX EQ I 6 2

ights go out and the company join in universal dance] hermanubis. silence. typhon. silence. c.i.c.t. 1-333. the secret of the father is in the secret of the son. sphinx. 22-22. and the secret of the son is in the secret of the holy ghost. ganymede. 4444 gloria patri. 42 hebe. et filio. typhon. et spiritui sancto. hermanubis. ut erat in principio. sphinx. et nunc est. c.i.c.t. et erit semper. all. amen. sphinx. fasting. hermanubis. song. typhon. feasting. c.i.c.t. grace. sphinx. music. hermanubis. dancing. typhon. love. c.i.c.t. the end. typhon "draws the veil" 43 the rite of mars officers brother sol in aries "white robe, white and gold nemmes, sceptre (mars) brother mars "red robe, sword (venus) sister scorpio "green robe, violin, sword (athena) brother aries "violet robe, spear (vulcan)

e, ash! i adore thee, ash("over lamp) ash! ash! ash! i caress thee! i kiss thee! i suck thee up into my mouth and nostrils! ohooatan("three times("the water flames. behold! the fire of god upon the altar as i have sworn by djinn and by shin and by the space between("returns to his throne. bro. mars. 1. hail, sister of the scorpion! sor. scorpio. hail, lord of the eagle and the serpent! bro. mars. amen. i appoint you to lead the army. sor. scorpio. let us carry the holy symbols with sacred song and dance round the altar of mars["the song< is sung as all march round five times deosil before" 50 mars "in procession headed by" scorpio, aries, capricornus] strike, strike the louder chord! draw, draw the flaming sword! crowned child and conquering lord! horus, avenger["all

oving come over the starry spheres. wrapped in rose, green, and gold, blues many and manifold, a cloud of incense hides thy splendour of light; hides from the prayer's distress thy loftier loveliness, till thy veil's glory shrouds the earth from night; and silence speaks indeed, seeing the subtler speed of its own thought than speech of the pandean reed [libra "returns" 84 venus. 7777777. saturn. amen. venus. 333-1-333. saturn. amen. venus. 1-55555-1. libra "and" pisces. amen. venus. brother saturn, what is the hour? saturn. twilight. venus. sister pisces, from whose house are we come out? pisces. from the house of death. venus. brother taurus, what is stronger than death? taurus. love. venus. brother libra, what is the place? libra. the mountain of venus, that hangeth from the navel of th

is nobler than the body. saturn. friendship is holier than love. libra. nature is overcome by wit. pisces. how shall we adore thee? taurus. as you like it. saturn. what shall we sacrifice? taurus. want you will [luna "plays a moto perpetuo<mercury] libra. brother, what is the hour? pisces. dawn. libra. let us depart unto the work of the day. all. amen. 91 the rite of mercury officers mercury "violet robe" fr "and" sor. gemini "white dancing robe and black robe" virgo "green robe" four probationers "mercury is throned between the twins. at the west of the altar is virgo, and his four attendants" 95 the rite of mercury i mercury. 22-333-333["full light" the speech in the silence. the words against the son of night. the voice of mercury in th

t divine beneath thy body shine; the invisible rayed with some tangible flame, seeking to formulate a name, 100 a citadel; and the winged heels are fiery with enormous speed, one spurning heaven; the other trampling hell; and thou- recede! o hermes! messenger of inmost thought! descend! abide! swift coursing in my veins shoot dazzling pains, the word of selfhood integrate of nought, the ineffable amen! the wonder wrought. bring death if life exceed! bid thy pale hermit bleed, yet life exude; and wisdom and the word of him drench the mute mind grown dim with quietude! fix thy sharp lightnings in my night! my spirit free! mix with my breath and life and name thy mood and self of thee [sor. gemini "plays accordingly<gemini. master, be it thy pleasure to pe

ALEISTER CROWLEY EQUINOX EQ I 6

race here is salt fixed beneath the violet vault. now by god's love purge it through with our right hermetic dew. now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! 14 to the one who sent the seven glory in the highest heaven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus. 15 liber tzaddi vel hamvs hermeticvs svb figvra xc 17 a. a. publication in class a. imprimatur: n. fra a. a. liber tzaddi vel hamvs hermeticvs svb figvra xc 0. in the name of the lord of initiation, amen. 1. i fly and i alight as an hawk: of m

will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amen. 22 liber cheth vel vallvm abiegni svb figvra clvi 23 a. a. publication in class a. imprimatur: n. fra a. a. liber cheth vel vallum abiegni svb figvra clvi 1. this is the secret of the holy graal, that is the sacred vessel of our lady the scarlet woman, babalon the mother of abominations, the bride of chaos, that rideth upon our lord the beast. 2. thou shalt drain out thy blood that is thy li

y, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up. hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is mother of war, in the darkness that holds light in his hand as a harlot that plucks a jewel from her nostrils. 39. so therefo

ever he that is appointed to watch. and the wild swan sings ever; and my heart sings ever. now then i had laid aside the pen, and a voice cried: write! fear not! turn not aside! is it not written that sorrow may endure for a night, but joy cometh in the morning? sleep therefore in peace and in faith: shall he not watch whose eye hath no eyelid, who to this end is appointed? and my heart answered: amen! 65 song come, love awaken! o'er the wild salt sea, shadows strange-shapen whirl themselves and flee as eddying mist, by storm winds overtaken, and sunbeams kissed- the shafts all curled and shaken in shuddering ecstasy! come, love, nor list to tired dreams that twist thy lithe long limbs in fierce abandonment, awake, and learn of me the secret of the sea, whose meaning is the sum of all thin

ught in and bound to stake. the bishop rises at a signal from the king, and begins a long declamation in latin. the general confusion gradually subsides" urchin. uncle isaac, take me on thy stout shoulder. i want to see the witch burnt. isaac. all in good time. the holy bishop is still cursing, i think. bishop["concluding, raises his voice to drown the general conversation. in saecula saeculorum. amen! all. amen! k. of j["enthroned near the bishop. let the sentence be executed["the executioner brings forward his torch, which he lights at the" bishop's "candle" bishop["blessing. absolvo te["the executioner thrusts his torch into the pyre. the" 105 "flames spring up. at this moment the wind suddenly rises in a fury, and the sky darkens. there is no light but the flicker of the straw["all pre

love, the secret unity of things! glory be to the shrine within the temple, and to the god within the shrine, to the word and to the silence that bore it unto him that is beyond the silence and the speech! also thanksgiving in the highest for the gift of all these things, and for the maiden in whom all these things are found, for the holy body and soul of man, and for the sun, and for the earth. amen. francis bendick. 111 sleep along the silver pathways of the moon (with lilies strewn to mark her passing hours) a mighty goddess strays. her rapt eyes gaze in calm undying swoon, like stars in june that guard earth's sleeping flowers, the guests of summer days. moving she plays some sweetly slumbrous tune, as mothers croon; through faint aeolian showers, her mist-hung garment sways. and in h

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

he word. great racial words have been sounded forth and have brought about needed changes, and have signified a potency of true spiritual value to the sensitive. the word or sound for ancient asia in the past was tao, or the way. it stood for that ancient way which the initiates of the far east trod and taught. for our race the sound is aum, which has degenerated in our occidental vernacular into amen. the ancient scriptures of india regard this word as peculiarly the indication of divinity, of the spirit of life, the breath of god. what the new word will be which will "come forth from the centre" we do not know, for it will not be heard until the race is ready. but there is a common word of power which will be given into the custody of our race if we measure up to our opportunity and, thr

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

a.u.m, and its later developments, the o.m. and the sound. much confusion exists as to its significance or the necessity for its use. the phase of its recognition through which we are now passing is a purely exoteric one of accustoming the general public to the fact of its existence. this has been brought about in three ways: 1. through the constant use in all the christian churches of the word "amen" which is a western corruption of the a.u.m. the a.u.m. is here the lowest aspect of the originating sound. 2. through the emphasis laid in masonry upon the lost word, thus subtly drawing the attention of humanity to the o.m, the sound of the second aspect, the soul. 3. through the growing emphasis laid by the many occult groups throughout the world upon the use of the o.m, its frequent use b

the sound of the second aspect, the soul. 3. through the growing emphasis laid by the many occult groups throughout the world upon the use of the o.m, its frequent use by these groups in public, and by those intent upon meditation. the soundest approach is that of the masonic tradition, because it deals primarily with the world of meaning and with a phase of the esoteric teaching. the use of the amen in the ritual of the christian church will eventually be discouraged, because it is basically a materialistic affirmation, being usually regarded by the average churchgoer as setting the seal of divine approval upon his demand to the almighty for protection, or for the supply of his physical necessities; all this is, therefore, related to the life of desire, of aspiration, of dualism and of r

ecause it is basically a materialistic affirmation, being usually regarded by the average churchgoer as setting the seal of divine approval upon his demand to the almighty for protection, or for the supply of his physical necessities; all this is, therefore, related to the life of desire, of aspiration, of dualism and of request. it involves the attitude of giver and recipient. the a.u.m. and the amen are both of them an expression in sound of the principle of active intelligent substance in the divine manifestation, the third aspect, and have served human need in that phase of material and form development. i refer here also to the development of mind or of the mental form. the personality as a whole, when perfected and brought under control of the soul, is the "word made flesh" the mass

AN INTRO TO STUDY OF THE KABALAH

me are taken as the initials or finals of the words of a sentence. for example, in deut. 30 v. 12, moses asks, who shall go up for us to heaven? the initial letters of the original words mi iolh lnv hshmilh, form the word milh, mylah, which word means circumcision, and the final letters are ihvh, the name jehovah: hence it was suggested that circumcision was a feature of the way to god in heaven. amen, amn is from the initials of adonai melekh namen "the lord and faithful king; and the famous rabbinic word of power used for talismans agla is formed of the initials of the words "ateh gibur leolam adonai "the lord ever powerful" or tu potens in saeculum dominine. temura is a more complex procedure and has led to an immense variety of curious modes of divination: the letters of a word are tra

ANATHEMA OF ZOS

my own superabundance. let me forget righteousness. free me of morals. lead me into temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy. give me the death of my soul. intoxicate me with self-love. teach me to sustain its freedom; for i am sufficiently hell. let me sin against the small beliefs. amen. concluding his conjunction, zos said: again, o sleep-walkers, beggars and sufferers, born of the stomach; unlucky men to whom happiness is necessary! ye are insufficient to live alone, not yet mature enough to sin against the law and still desire women. other than damnation i know no magic to satisfy your wishes; for ye believe one thing, desire another, speak unlike, act differently and obt

APOCALYPSE MOSES

n that very day, god rejoiceth (yea) and we angels (too) with the righteous soul, who hath passed away from the earth' 4 even thus spake the angel, and ascended into heaven, glorifying (god) and saying 'allelujah (holy, holy, holy is the lord, in the glory of god the father, for to him it is meet to give glory, honour and worship, with the eternal life-giving spirit now and always and for ever. 5 amen (holy, holy, holy is the lord of hosts. to whom be glory and power for ever and for ever amen (then the archangel joel glorified god; saying 'holy, holy, holy lord, heaven and earth are full of thy glory.)the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 1 of 12 8/16/2006 5:17 pm the apocryphon of john (long version) translated by frederik wisse the teaching of the

APOCRYPHON OF JOHN

n order to create the proportions of the limbs and the proportion of the rump and the proper working together of each of the parts "the first one began to create the head. eteraphaope-abron created his head; meniggesstroeth created the brain; asterechme (created) the right eye; thaspomocha, the left eye; yeronumos, the right ear; bissoum, the left ear; akioreim, the nose; banen-ephroum, the lips; amen, the teeth; ibikan, the molars; basiliademe, the tonsils; achcha, the uvula; adaban, the neck; chaaman, the vertebrae; dearcho, the throat; tebar, the right shoulder, the left shoulder; mniarcon, the right elbow, the left elbow; abitrion, the right underarm; evanthen, the left underarm; krys, the right hand; beluai, the left hand; treneu, the fingers of the right hand; balbel, the fingers of

im that he might write them down and keep them secure. and he said to him "cursed be everyone who will exchange these things for a gift or for food or for drink or for clothing or for any other such thing" and these things were presented to him in a mystery, and immediately he disappeared from him. and he went to his fellow disciples and related to them what the savior had told him. jesus christ, amen. the apocryphon according to j a 30 this passage recalls strangely enough the worship of the graeco-roman goddess pavororfear, the attendant on mars. she was much invoked, as in the present instance, to terrify intrudersor an enemy. aeschylusmakes the seven chiefs before thebes swear by fear, mars, and bellona.mem. acad. of inscriptions, v. 9.appendix.comments on the foregoing t exts. 31 henc

ARADIA GOSPEL OF THE WITCHES

nt the grace which i require!and if this grace be granted, may there beone of three signs distinctly clear to me:the hiss of a serpent,the light of a firefly,the sound of a frog!but if you do refuse this favour, thenmay you in future know no peace nor joy,and be obliged to seek me from afar,until you come to grant me my desire,in haste, and then thou mayst return againunto thy destiny. therewith, amen! page 16 and it came to pass that diana, after her daughter had accomplished her mission or spent her timeon earth among the living (mortals, recalled her, and gave her the power that when she had beeninvoked. having done some good deed. she gave her the power to gratify those who had conjuredher by granting her or him success in love:t o bless or curse with power friends or enemies [to do go

BAPHOMANTIS LUCIFERIAN SATANIC MASS

-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, eparinesont, estiot, dummoson, panochar, casmiel, hayras, fabelleronthou, sardirno, peatham, venite, venite, come lucifer, amen. come lucifer to witness this rite of dedication unto you, veni, omnipotens aeternae diabolus! after which turn back towards the alter, make in the air an inverted pentagram, using your left forefinger or w/ dagger, as you do so say: i bless this alter in the name of lucifer and satan. and i dedicate this rite unto thee oh infernal lord of the earth, he who gives me joy. may the blessings of

BASIL VALENTINE TWELVE KEYS

h has power to cure leprous and imperfect metallic bodies and to regenerate them; to preserve men in health, and procure for them a long life v v as it has hitherto kept the vital fire burning within me so long that i am weary of life, and yearn to die. for his wisdom and mercy, and for the gracious gift which he has bestowed upon me so long ago, i am bound to render god thanks, now and evermore. amen. when the old man had thus spoken, he vanished from their sight. but all who had heard him went each man to his house, and meditated on his words by day and by night. twelve keys of basil valentine 23 of 95 here follow the twelve keys of basilius valentinus, the benedictine, with which we may open the doors of the knowledge of the most ancient stone and unseal the most secret fountain of heal

e at a loss for an oven in which it may be baked. it is unnecessary to write a special book concerning this part of the subject. you cannot go wrong, so long as you observe the proper degree of heat, which holds a middle place between hot and cold. if you discover this, you are in possession of the secret, and can practise the art, for which the creator of all nature be praised world without end. amen. twelve keys of basil valentine 84 of 95 twelve keys of basil valentine 85 of 95 twelve keys of basil valentine 86 of 95 twelve keys of basil valentine 87 of 95 twelve keys of basil valentine 88 of 95 twelve keys of basil valentine 89 of 95 twelve keys of basil valentine 90 of 95 twelve keys of basil valentine 91 of 95 twelve keys of basil valentine 92 of 95 twelve keys of basil valentine 93

BLAVATSKY H P COSMOGENESIS

globes which bear intelligent beings both in and outside our solar system" but neither mars nor mercury belong to our chain. they are, along with the other planets, septenary units in the great host of "chains" of our system, and all are as visible as their upper globes are invisible. if it is still argued that certain expressions in the teacher's letters were liable to mislead, the answer comes- amen; so it was. the author of "esoteric buddhism" understood it well when he wrote that such are "the traditional modes of teaching. by provoking the perplexity. they do, or do not relieve- as the case may be. at all events, if it is urged that this might have been explained earlier, and the true nature of the planets given out as they now are, the answer comes that "it was not found expedient to

learn the conclusive scientific opinion of the great english chemist, who caps his proofs by saying "we have now traced the formation of the chemical elements from knots and voids in a primitive, formless fluid. we have shown the possibility, nay, the probability that the atoms are not eternal in existence, but share with all other created beings the attributes of decay and death" occultism says amen to this, as the scientific "possibility" and "probability" are for it facts demonstrated beyond the necessity of further proof or any extraneous physical evidence. nevertheless, it repeats with as much assurance as ever "matter is eternal, becoming atomic (its aspect) only periodically" this is as sure as that the other proposition, which is almost unanimously accepted by astronomers and phys

BLUE EQUINOX

raid. love is the law, love under will. liber lxi vel cavs a.a. the preliminary lection including the history lection v a.a. publication in class d 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius 55 liber lxi the preliminary lection in the name of the initiator, amen. 1. in the beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process whereby a man comes to learn that unknown crown. 3. though none can communicate either the kno

sinuous one entwined about thee, heart of gold! 28. my head is jewelled with twelve stars. my body is white as milk of the stars; it is brightwith the blue of the abyss of stars invisible. 29. i have found that which could not be found; i have found a vessel of quicksilver. 30. thou shalt instruct thy servant in his ways, thou shalt speak often with him. 31 (the scribe looketh upwards and crieth) amen! thou hast spoken it, lord god! the equinox 68 32. further adonai spake unto v.v.v.v.v. and said: 33. let us take our delight in the multitude of men! let us shape unto ourselves a boat of mother-of-pearl from them, that we may ride upon the river of amrit! 34. thou seest yon petal of amaranth, blown by the wind from the low sweet brows of hathor? 35 (the magister saw it and rejoiced in the b

he end, not the beginning. 63. let darkness cover up the writing! let the scribe depart among his ways. 64. but thou and i are stretched at our ease among the vines; what is he? 65. o thou beloved one! is there not an end? nay, but there is an end. awake! arise! gird up thy limbs, o thou runner; bear thou the word unto the mighty cities, yea, unto the mighty cities. liber lxv 77 iii 1. verily and amen! i passed through the deep sea, and by the rivers of running water that abound therein, and i came unto the land of no desire. 2. wherein was a white unicorn with a silver collar, whereon was graven the aphorism linea viridis gyrat universa. 3. then the word of adonai came unto me by the mouth of the magister mine, saying: o heart that art girt about with the coils of the old serpent, lift up

he became an liber lxv 97 ur us serpent, and the poison of the fang was established in him and his seed even for ever and for ever. 57. o thou serpent apep, my lord adonai, it is a speck of minutest time, this travelling through eternity, and in thy sight the landmarks are of fair white marble untouched by the tool of the graver. therefore thou art mine, even now and for ever and for everlasting. amen. 58. moreover, i heard the voice of adonai: seal up the book of the heart and the serpent; in the number five and sixty seal thou the holy book. as fine gold that is beaten into a diadem for the fair queen of pharaoh, as great stones that are cemented together into the pyramid of the ceremony of the death of asar, so do thou bind together the words and the deeds, so that in all is one thought

be made to balance the first six, and that what is passed may yet be for the best. at that time he had not found out that things always turn out for the best; it took him a long while to realize this, but it is evident that soon afterwards his efforts produced some result; for we find an entry on sunday, august 7th, 1910 .i have found (for a few moments) the peace which passeth all understanding. amen. this was evidently the foreshadowing of his first really notable result, the first dawning of l.v.x. which he experienced on august 29th. there is an entry on september 2nd, full of joy and gladness and wonder at his first illumination; and then, three days later, he had evidently recognised that this alone was not enough, and this was evidently the reason for the next somewhat curious entry

to ask the one last question. why? i have written it. an awful stillness falls. i am alone in my lodgings, i have no money, and i cannot use my will to demand it from others if i can give nothing in return to help them to find what they really seek. i have cried with christ .eli, eli, lama sabacthani. i have suffered the bloody sweat with him on the cross, and now i say with him .it is finished. amen. one last note occurs to me before i wrap up this book and seal it and address it to f. in whose hands it will be safe. i looked into the eyes of a little child this evening. does the answer lie there? sep. 5th, 12:26 p.m. it is over. i have unsealed the package and once more opened the book. this time it will be but a short entry. very quietly i knelt; i did not robe or burn incense. i just

i do not put the answer down. it was given in silence and must remain in silence. still there seemed to be just one little ripple of joy in the great silent sea as another sould gently sank to its rest, and the silent voices whispered .welcome brother. then all was calm and peace as before. the little ripple flowed on to let the whole world know, then, having delivered its message, all was still. amen. whatever the nature of this illumination, probably a state of dhyana, it left a very marked result on the consciousness of frater v.i.o, and gave him the necessary energy to continue his work through many a dark and dismal period. he himself could not gauge its value at all at the time. he was alone in vancouver and out of touch with the order, having received no further word from his neophy

fore to omit the word and from his conversation for that period. his record of this experiment is kept in detail2 and may prove interesting to other students; so i shall transcribe it in full. saturday, jan. 7th, 1911. vancouver, b. c. 4 p.m. have just received the equinox and am going to experiment with the control of speech by not using the word .and. for one week. may my lord adonai assist me. amen. sat. 7th, 12 midnight. although continually watchful, have had to chastise myself 15 times since 4 o.c. will try and make a better record to-morrow (i am certain that i have not missed cutting arm immediately after using the word) sun. 8th, 11:30 p.m. said prohibited word 2. before rising in morning. 1. during conversation. 3. during singing practice. 1. at tea. 1. in evening. 1. supper. tot

oy the subtle presence of my lord interiorly during the whole of the twelfth day. but he withdrew himself. yet leaving a comfort not to be told, a peace. the peace. yes, with me also the peace has remained, but sometimes i cannot connect myself with it, or fail to do so, being led away by maya. then comes the entry of the thirteenth day .being entered into the silence let me abide in the silence. amen. and here i am puzzled. either j. st. j. attained permanently to a state such that he was never again annoyed by the silly mistake of identifying himself with the body, or he did not.3 but after all, what has that to do with v.i.o? it has certainly nothing to do with c.s.j. but how do i stand? this seems to be the position. while in normal consciousness i know that i (or not i) am ever in the

BOOK T

his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hidden things, to the glory of thine ineffable name. amen. 3. hand the cards to querent, and bid him think of the question attentively, and cut. 4. take the cards as cut, and hold as for dealing "first operation" this shows the situation of the querent at the time when he consults you. 1. the pack being in front of you, cut, and place the top half to the left. 2. cut each pack again to the left. 3. these four stack represent i h v h, from right to l

BOOK OF BLACK SERPENT

gth, o lord, by thine holy angels raphael, gabriel, uriel and michael; who resisted against lucifer and his raving followers which fell from heaven, and were consigned to hell for a time and a time; who serve god in consistancy and faith; who sing "holy! holy! holy! art the lord of hosts" to thee o lord; who has entrusted the service of leading the souls of the redeemed into heavenly blessedness. amen+ then finish by reciting jn 1.1-18, isa 8.19-22, ps 90& 69. the orders of angels. the shekinah the four great princes ruling over the four camps of the shekinah are michael, gabriel, uriel and raphael. michael is appointed over the water or seas, gabriel rules over the fire, uriel over the wind and raphael over the dust of the earth. these are the seven great princes which are appointed over

BUDGE E

benni, seated (see p. 71. 5. a lion-headed goddess called hen-kherth (see p. 71. 6. a goddess, with a pair of horns on her head, in a sitting position, but with no throne to sit upon; her name is thest-apt (see p. 71. of these beings it is said "those who are in this picture are in the forms wherein horus made them, and they stand on the ground of re-stau in the hidden place" 7. the male serpent amen (see pp. 75, 77. 8. the female serpent hekent, which has a human head growing out of its body, a little distance from the tip of its tail; the human head faces the serpent amen. of the male serpent it is said "he p. 79 click to view the kingdom of seker. p. 80 p. 81 who is in this picture is the guardian of the secret passages which lead to the aheth chamber; he journeyeth round to every plac

hem" 2. nine large objects somewhat in the form of the hieroglyphic shems, which has the meaning of "follower" or "servant; unlike this sign, however, each of the nine objects is provided with a huge knife, and from the curved end of each is suspended a human head. m. maspero is undoubtedly correct in describing these as the servants of the god. the names of the nine servants are- 1. hetep-ta. 2. amen. 3. sesheta-baiu. 4. sekhen-khaibit. 5. neb-er-tcher. p. 167 6. mennu. 7. mathenu. 8. metrui. 9. peremu. of these gods it is said: click to view servants of the god ra [paragraph continues "those who are in this p. 168 picture are those who are on the path along which this god is towed, and they have their swathings before them in the form in which the god himself [had them. this our great go

e becomings of created things' the work which they do in the tuat is to utter words on behalf of his eye for horus, and to cause radiant splendour to proceed from it each day" 6. eight gods, each of the first seven of whom holds an ankh in his right hand, and( sceptre) in his left; their names are- 1. ermenui, who has the double object in the place of a head. p. 222 2. neb-aqet, jackal-headed. 3. amen-khu, hawk-headed. 4. her-sheta-taui, man-headed. 5. sem-heru, man-headed. 6. amen)-heru, man-headed. 7. khent-ast-f, man-headed. 8. khent-ment-f, a god in mummied form, like osiris, who wears a white crown, and grasps a sceptre, with both hands, which project from his bandages. the text which refers to these gods reads "those who are in this picture in the forms which horus made-when this gre

5. sem-heru, man-headed. 6. amen)-heru, man-headed. 7. khent-ast-f, man-headed. 8. khent-ment-f, a god in mummied form, like osiris, who wears a white crown, and grasps a sceptre, with both hands, which project from his bandages. the text which refers to these gods reads "those who are in this picture in the forms which horus made-when this great god crieth out to them p. 223 click to view (left) amen-khu (center) her-sheta-taui (right) sem-heru. click to view (left) amen heru (center) khent-ast-f (right) khent-ment-f. p. 224 by their names, they unite themselves and come into life in the shades which are in the mouth of the great god, and their souls journey onwards in his train to the horizon. they strip the bodies of the dead of their swathings and break in pieces the bodies of the enem

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

civilisations. so it is with judaism, the christian bible, islam, and most of the others. their version of; god relates to the type of extraterrestrials from which their religion originated or the way many different extraterrestrial stories have become fused into a composite god over the centuries. dearly beloved, we are gathered here today to worship a composite god made up of extraterrestrials. amen. if you look at the origins of the major religions, the stories are remarkably similar to those we hear today from people claiming to have met, or been abducted by, extraterrestrials. mohammed, the founder of islam in the seventh century, said that he had been visited by the angel gabriel, who was "in the likeness of a man, standing in the sky above the horizon".2 this figure told him he had

weak: this is the law of the strong: this is our law and the joy of the world. love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath..pity not the fallen! i never knew them. i am not for them. i console not; i hate the consoled and the consoler "i am unique and conqueror. i am not of the slaves that perish. be they damned and dead. amen..therefore strike hard and low, and to hell with them, master..lurk! withdraw! upon them! this is the law of the battle of conquest: thus shall my worship be about my secret house..worship me with fire and blood; worship me with swords and with spears. let the woman be girt with a sword before me: let blood flow in my name. trample down the heathen; be upon them, o warrior, i will give you th

DAVID ICKE CHILDREN OF THE MATRIX

ireland the destruction of the druid or adder network? if this was so, it happened for public consumption only as the knowledge was taken out of general circulation, but remained very much alive within the secret societies. egyptian serpents you find the same story of serpent symbolism in the country to which so many modern illuminati symbols and codes relate: egypt. the great temple of ammon or amen ra was placed on a massive vortex point at thebes or karnac (amen or ammon is where the christians get their term amen. under thebes/karnac are networks of tunnels known as the "serpent's catacombs. as a result of the travelling egyptians of the sumer empire (or the nordics who travelled to the sumer region) we also have carnac in brittany (barati, france. there were once 10,000 standing ston

DAVID ICKE THE BIGGEST SECRET

d the weak; this is thelaw of the strong; this is our law and the joy of the world. love one another with burninghearts; on the low men trample in the fierce lust of your pride in the day of your wrath..pity not the fallen! i never knew them. i am not for them. i console not; i hate the consoledand the consoler..i am unique and conqueror. i am not of the slaves that perish. be they damned anddead.amen. therefore strike hard and low and to hell with them, master. lurk! withdraw!upon them! this is the law of the battle of conquest; thus shall my worship be about mysecret house. worship me with fire and blood; worship me with swords and with spears.243let the woman be gurt with a sword before me; let blood flow in my name. trample downthe heathen; be upon them, 0 warrior, i will give you thei

DEMONIC BIBLE

ter formed the cabala) developed during the time the israelites lived among the egyptians. prior to the development of the cabala, the jewish religion was a fertility cult of the god adonai, or el. the israelites were syrian foreigners to egypt, osiris being the egyptian name for the syrian fertility god of the jews. a similar mystical system (to the cabala) developed in egypt centered on the god amen. followers of the egyptian god amen began to teach that there was one god, amen, and that all other gods were manifestations of this one true god. the development of monotheism and mysticism occurred simultaneously among the egyptians and israelites. taken alone, the cabala is purely a mystical system but it lent itself well to magical application. words held the power to change reality and n

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

a system of wicca (q.v) devised by alex sanders (q.v) combining the wiccan system of gerald gardner (q.v) with ceremonial magick. altered states (of conciousness: a state in which a person is to some extent withdrawn from normal awareness of the material world. some altered states are so slight as to be accepted without notice, others are easily recognized as one degree or another of trance (q.v. amen: a hebrew notarikon (q.v) or acronym for the hebrew phrase "el melech neh-ehmahn" which means in english "god is a faithful king" amrita: in alchemy (q.v) and sex magick (q.v) it is the magically transmuted first matter (q.v. amulet: a type of charm (q.v) which is similar to a talisman (q.v, but is designed to keep forces and entities, etc (like bad luck, illness, etc) away from the wearer. a

DION FORTUNE MYSTICAL QABALA

he sins of the world is only another version of the bull of mithra which does the same thing, the only difference being that the ancient initiate was literally "washed in blood" and the modern one takes it metaphorically. autres temps autres mours. 9. if we approach those whom we elect to call pagans, both ancient and modern, in a reverent and sympathetic spirit, knowing that allah and brahma and amen ra are but other [page 88] names for that which we worship as god, we shall learn a very great deal that was forgotten in europe when the gnosis was stamped out and its literature destroyed. 10. we shall find, however, that the pagan faiths present their teaching in a form that is not readily assimilable by the european mind, and that if we are to arrive at its significance we must re-state i

comprehension of the first principle, which hath no beginning. and it is the primal glory, because no created being can attain to its essence. titles given to kether: existence of existences. concealed of the concealed. ancient of ancients. ancient of days. the primordial point. the point within the circle. the most high. the vast countenance. the white head. the head which is not. macroprosopos. amen. lux occulta. lux interna. he. god-name: eheieh. archangel: metatron. order of angels: holy living creatures. chaioth ha qadesh. mundane chakra: rashith ha gilgalim. primum mobile. first swirlings. spiritual experience: union with god. virtue: attainment. completion of the great work. mystical qabala page 73 vice- correspondence in microcosm: the cranium. the sah. yechidah. the divine spark

ii binah, the third sephirah title: binah, understanding (hebrew spelling:beth, yod, nun, he) magical image: a mature woman. a matron. situation on the tree: at the bead of the pillar of severity in the supernal triangle. yetziratic text: the third intelligence is called the sanctifying intelligence, the foundation of primordial wisdom; it is also called the creator of faith, and its roots are in amen. it is the parent of faith, whence faith emanates. titles given to binah: ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marab, the great sea. god-name: jehovah elohim. mystical qabala page 94 archangel: tzaphkiel. order of angels: aralim, thrones. mundane chakra: shabbathai, saturn. spiritual experience: vision of sorrow. virtue: silence. vice: avarice. c

consciousness. for there is a form aspect to consciousness as well as to substance, and that aspect we shall consider in detail when we come to the study of hod, the basal sephirah of binah's pillar of severity. thus we see yet again how the sephiroth link up among themselves, and the illumination that comes from observing their interrelationships. 19. the statement that the roots of binah are in amen refers to kether, for one of the titles of kether is amen. this clearly declares that although chokmah emanates binab, we must not pause there when seeking origins, but move back to the fount of all as it rises from the unmanifest behind the veils of negative existence. this concept is brought out very clearly by the yetziratic text of chesed, wherein it says, speaking of spiritual forces "th

unity. now unity is one of the titles applied to kether; therefore we may say that geburah is akin to kether on a lower arc. there are several sephiroth which are thus referred to in the sepher yetzirah, and these references are very important when arriving at an understanding of their nature. chokmah is spoken of as the splendour of unity, equalling it. of binah it is said that its roots are in amen, which is also a title of kether. 30. geburah is a highly dynamic sephirab, and its energy overflowing into the world of form and energising it bears a close analogy to the overflowing force of kether, which is the basis of all manifestation. it is also said of geburah in the yetziratic text that it nites itself to binah, understanding. when we recall that in astrology saturn, the mundane cha

DION FORTUNE PSYCHIC SELF DEFENSE

had departed; but it was a very different affair when i visited it in the desolation of a bleak spring day after its long winter solitude. it had charged up again, and was as formidable as anyone could wish. i should hesitate, therefore, to say that because the mummies and i have never struck sparks when we met in the british museum, that their reputation is groundless. at the time that tut-ankh-amen's tomb was being opened i said to myself, if the mummy's curse does not work in this case, i shall lose my faith in occultism. we all know how it has worked, even unto the third and fourth generation. no novelist, deriving his ideas of ancient egypt from an encyclopedia article on egyptology and some photographs, would have dared stretch the long arm of coincidence anything like as far. the e

some being. the curser declares "i curse you by so and so" this is the form of evocation which calls the ensouling essence into the thought- form, thus making an artificial elemental which is endowed with an independent life of its own. if we want to know something of the efficacy of curses, we have only to consider the record of the men who were connected with the opening of the famous tut-ankh-amen tomb. there are many other cases equally well authenticated. one can become exposed to occult unpleasantness either by thwarting or in some other way falling foul of an un scrupulous occultist, or by getting oneself involved with a dubious occult fraternity. in the case of a quarrel with an occultist, in addition to the ordinary human motives for an abuse of power, one has to reckon with the

potent god, that thou mayest be purified of all evil influences in the name of adonai, who is lord of angels and of men"(extending hand over salt) creature of earth, adore thy creator. in the name of god the father almighty, maker of heaven and earth, and of jesus christ his son, our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(pointing first and second fingers at the water) i exorcise thee, creature of water, by the living god, by the holy god) by the omnipotent god, that thou mayest be purified from all evil influences in the name of elohim sabbaoth, who is lord of angels and of men"(extending hand over water) creature of water, adore thy creator. in the name of god the father almighty, who decreed a firmament in

fied from all evil influences in the name of elohim sabbaoth, who is lord of angels and of men"(extending hand over water) creature of water, adore thy creator. in the name of god the father almighty, who decreed a firmament in the midst of the waters, and of jesus christ his son our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(casting the salt into the water) we pray thee, o god, lord of heaven and earth, and of all that in them is, both visible and invisible, that thou mayest stretch forth the right hand of thy power upon these creatures of the elements and hallow them in thy holy name. grant that this salt may make for health of body and this water for health of soul, and that there may be banished from the plac

invisible, that thou mayest stretch forth the right hand of thy power upon these creatures of the elements and hallow them in thy holy name. grant that this salt may make for health of body and this water for health of soul, and that there may be banished from the place where they are used every power of adversity and every illusion and artifice of evil, for the sake of jesus christ our saviour. amen" the water thus consecrated may be used as a bath, or for making the sign of cross upon the forehead, or for sprinkling about a place. when thus using it, the following prayer may be employed "in the name which is above every other name, and in the power of the father and of the son and of the holy ghost, i exorcise all influences and seeds of evil; i lay upon them the spell of christ's holy

te runs from east to west. his first procedure must be to steady his own vibrations and purify his aura. in order to do this, he makes the qabalistic cross on breast and brow. touching his forehead he says "to thee, o god (touching his solar plexus) be the kingdom (touching his right shoulder) and the power (touching his left shoulder) and the glory (clasping his hands) unto the ages of the ages. amen" by this formula the operator affirms the power of god as sole creator and supreme law of the universe to which all things must bow, and he establishes this formula magnetically in his aura by the action of making the sign of the cross upon himself. this sign is not an exclusively christian symbol, and can be used as readily by the jew as the churchman, for it is the equi-limbed cross of natu

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

hist. inschriften, bll. 25-37; maspero, recueil, t. i, p. 195 ff; and copies of lines 379-99 occur in the papyri of mut-hetep (british museum, no. 10,010) and nefer-uten-f (paris, no. 3092, see naville, todtenbuch, bd. i, bl. 197; aeg. zeitschrift, bd. xxxii, p. 3; and naville, einleitung, pp. 39, 97. in the xxvith dynasty we find texts of the vth dynasty repeated on the walls of the tomb of peta-amen-apt, the chief kher-heb at thebes (see d michen, der grabpalast des patuamenap in der thebanischen nekropolis, leipzig, 1884-85; and also upon the papyrus written for the lady sais, about a.d. 200 (see dev ria, catalogue des mss. gyptiens, paris, 1874, p. 170 no. 3155. signor schiaparelli's words are-"esso scritto in ieratico, di un tipo paleografico speciale: l' enorme abbondanza di segni es

the xxvith dynasty the texture becomes coarser and the material is darker in colour. the theban papyri of this period are lighter in colour than those found in the north of egypt and are less brittle; they certainly suffer less in unrolling [1. the books of the dead written in the hieroglyphic and hieratic characters which belong to the period of the rule of the priest-kings of the brotherhood of amen form a class by themselves, and have relatively little in common with the older versions. a remarkable example of this class is the papyrus of nesi-khonsu which m. maspero published (les momies royales de d ir el-bahar, p. 600 f. the text is divided into paragraphs, which contain neither prayers nor hymns but a veritable contract between the god amen-ra and the princess nesi-khonsu. after the

and have relatively little in common with the older versions. a remarkable example of this class is the papyrus of nesi-khonsu which m. maspero published (les momies royales de d ir el-bahar, p. 600 f. the text is divided into paragraphs, which contain neither prayers nor hymns but a veritable contract between the god amen-ra and the princess nesi-khonsu. after the list of the names and titles of amen-ra with which it begins follow eleven sections wherein the god declares in legal phraseology that he hath deified the princess in amenta and in neter-khert; that he hath deified her soul and her body in order that neither may be destroyed; that he hath made her divine like every god and goddess; and that he hath decreed that whatever is necessary for her in her new existence shall be done for

ch translation of it was published, with notes, by chabas, in revue arch ologique, paris, 1857, t. xiv, p. 65 ff; and an english version was given in records of the past, 1st series, vol. iv, p. 99 ff. the stele upon which it is found belongs to the early part of the xviiith dynasty, by which is meant the period before the reign of amenophis iv; this is proved by the fact that the name of the god amen has been cut out of it, an act of vandalism which can only have been perpetrated in the fanatical reign of amenophis iv: hymn to osiris"(1) hail to thee, osiris, lord of eternity, king of the gods, thou who hast many names, thou disposer of created things, thou who hast hidden forms in the temples, thou sacred one, thou ka who dwellest in tattu, thou mighty (2) one in sekhem, thou lord to who

osiris are endowed by the pious with all the attributes of the great cosmic gods--ra, ptah, khnemu, khepera, and the like. thus the attributes of ra are bestowed upon khnemu and khepera; the god horus exists in the aspects of heru-maati, heru-khent-an-maa, heru-khuti, heru-nub, heru-behutet, etc, and the attributes of each are confounded either in periods or localities: tmu-ra, and menthu-ra, and amen-ra are composed of tmu and ra, and menthu and ra, and amen and ra respectively, and we have seen from the hymn quoted above (p. lii) that already in the xviiith dynasty the god osiris had absorbed the attributes which belonged in the earlier dynasties to ra alone. history of the god amen. still more remarkable, however, is the progress of the god amen in egyptian theology. in the early empire

one. history of the god amen. still more remarkable, however, is the progress of the god amen in egyptian theology. in the early empire, i.e, during the first eleven dynasties, this god ranked only as a local god, although his name is as old as the time of unas;[3] and [1. e.g, the litany from the tomb of seti i, published by naville, la litanie du soleil, leipzig, 1875, p. 13 ff. 2. e.g, hymn to amen-ra, translated by goodwin from papyrus no. 17, now preserved in the gizeh museum (see les papyrus gyptiens du mus e de boulaq, ed. mariette, paris, 1872, pll. 1-13; records of the past, vol. i, p. 127 f, and trans. soc. bibl. arch, vol. ii, p. 250, and by gr baut, hymne ammon-ra, paris, 1874; hymns to amen, translated by goodwin (see records of the past, vol. vi, p. 97 f; trans. soc. bibl. ar

, paris, 1857, p. 65 ff, and goodwin (records of the past, vol. iv, p. 97 ff. the various versions of the xvth chapter of the book of the dead, which consists of a series of hymns, are given in the theban edition by naville (todtenbuch, bd. i, bll. 14-23, and the text of the later sa te version is discussed and translated by lef bure, traduction compar e des hymnes au soleil, paris, 1868, 4to. 3 "amen and ament" are mentioned in 1. 558 of the inscription of this king; see maspero, recueil, t. iv, p. 66] p. xcv it is not until the so-called hyksos have been expelled from egypt by the theban kings of the xviith dynasty that amen, whom the latter had chosen as their great god, and whose worship they had declined to renounce at the bidding of the hyksos king apepi,[l] was acknowledged as the n

great god, and whose worship they had declined to renounce at the bidding of the hyksos king apepi,[l] was acknowledged as the national god of southern egypt at least. having by virtue of being the god of the conquerors obtained the position of head of the company of egyptian gods, he received the attributes of the most ancient gods, and little by little he absorbed the epithets of them all. thus amen became amen-ra, and the glory of the old gods of annu, or heliopolis, was centred in him who was originally an obscure local god. the worship of amen in egypt was furthered by the priests of the great college of amen, which seems to have been established early in the xviiith dynasty by the kings who were his devout worshippers. the extract from a papyrus written for the princess nesi-khonsu,[

y of the old gods of annu, or heliopolis, was centred in him who was originally an obscure local god. the worship of amen in egypt was furthered by the priests of the great college of amen, which seems to have been established early in the xviiith dynasty by the kings who were his devout worshippers. the extract from a papyrus written for the princess nesi-khonsu,[2] a member of the priesthood of amen, is an example of the exalted language in which his votaries addressed him "this is the sacred god, the lord of all the gods, amen-ra, the lord of the throne of the world, the prince of apt,[3] the sacred soul who came into being in the beginning, the great god who liveth by right and truth, the first ennead which gave birth unto the other two enneads,[4] the being in whom every god existeth

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ravit in facian hominis spiraculum vitae. sit michael dux meus, et sabtabiel servus meus, in luce etper lucem. fiat verbum halitus meus; et imperabo spiritibus aeris hujus, et refraenabo equos solis voluntate cordis nei, et cogitatione mentis meae et nutu oculi dextri. erorciso igitur te, creatura aeris, per pentagrammaton et in nomine tetragrammaton, in quibus sunt voluntas firma et fides recta. amen. sela, fiat. qu'il en soit ainsi. 1 next we recite the prayer of the sylphs, after having traced in air their sign with the plume of an eagle. prayer of the sylphs spirit of light! spirit of wisdom! whose breath gives and takes away again the forms of all things! thou, in whose presence the life of being is a shadow which changes, and a vapor which passes away. thou who ascendest the clouds a

hold the bridle of the winged steeds of the morning, and shall direct the course of the evening winds that we may fly into thy presence. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative inspiration. 2 o mouth which inspires and respires the existence of all beings in the flux and reflux of thy eternal word, which is the divine ocean of movement and of truth. amen! we exorcise water by the imposition of hands, by the breath, and by speech, while mingling in it the consecrated salt, with a little of the ashes which remain in the perfuming pan. the sprinkler is made with branches of vervain, of periwinkle, 3 of sage, of mint, of valerian, of ash and of basil, tied by a thread from the distaff of a virgin, with a handle from a walnut-tree which has not ye

ts. you will bless and consecrate separately the salt, and the ashes of the perfume, in saying: upon the salt in isto sale sit sapientia, et ab omni corruptione servet mentes nostras et corpora nostra, per hochmael et in virfute rauch-hochmael, recedant ab isto fantasmata hylae ut sit sal coelestis, sal terrae et terra salis, ut nutrietur bos trituraus et addat vpei nostrae cornua tauri volantis. amen. 4 upon the ashes revertatur cinis adfontem aquarum viventium, etfiat terra fructificans, etgerminet arborem vitaeper tria nomina, quae sunt netsah, hodetjesod, in principle et in fine, per alpha et omega qui sunt in spiritu azoth. amen. 5 in mingling the water, the salt, and the ashes in sale sapientiae aeternae, et in aqua regenerationis, et in cinere germinante terram novam, omnia fiant pe

viventium, etfiat terra fructificans, etgerminet arborem vitaeper tria nomina, quae sunt netsah, hodetjesod, in principle et in fine, per alpha et omega qui sunt in spiritu azoth. amen. 5 in mingling the water, the salt, and the ashes in sale sapientiae aeternae, et in aqua regenerationis, et in cinere germinante terram novam, omnia fiant per eloim gabriel, raphael et uriel, in saecula et aeonas. amen. 6 exorcism of the water fiat firmamentum im medio aquarum et separet aquas ab aquis, quae superius sitcut quaee superius, ad perpetranda miracula rei unius. sol ejus pater est, luna mater et ventus hanc gestavit in utero suo, ascendit a terra ad coelum et rursus a coelo in terram descendit. exorciso te, creatura aquae, ut sis mihi speculum dei vivi in operibus ejus, et fons vitae, et ablutio

cism of the water fiat firmamentum im medio aquarum et separet aquas ab aquis, quae superius sitcut quaee superius, ad perpetranda miracula rei unius. sol ejus pater est, luna mater et ventus hanc gestavit in utero suo, ascendit a terra ad coelum et rursus a coelo in terram descendit. exorciso te, creatura aquae, ut sis mihi speculum dei vivi in operibus ejus, et fons vitae, et ablutio pecatorum. amen. 7 prayer of the undines terrible king of the sea! thou who boldest the keys of the cataracts of heaven, and who enclosest the subterranean waters in the hollow places of the earth! king of the deluge and of rains, of springtime! thou who openest the sources of streams and fountains! thou who commandest the moisture (which is like the blood of the earth) to become the sap of plants! we adore

e rivers of being lose themselves, which ever spring up anew in us! o ocean of infinite perfections! height which beholdeth thee in the depth! depth which breathes thee forth in the height! bring us to the true life through intelligence and love! lead us to immortality through sacrifice, in order that one day we may be found worthy to offer thee water, blood, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, and sulphur, and by pronouncing three times the three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and uncreated father of all things i who are borne upon

lly thou hast created us in the third rank in our elementary empire. there our continual employment is to praise thee and adore thy wishes. there we incessantly burn with the desire of possessing thee, o father! o mother! the most tender of all mothers! o admirable archetype of maternity and pure love! o son, the flower of sons! o form of all forms; soul, spirit, harmony and number of all things. amen. we exorcise the earth by the sprinkling of water, by the breath and by fire, with the perfumes proper for each day, and we say the prayer of the gnomes. invisible king who has taken the earth as a support, and who has dug abysses in order to fill them with the omnipotence! thou whose name makest the arches of the world tremble! thou who makest the seven metals circulate in the veins of stone

in light! o master who never retainest the wages of thy workmen! o silvery whiteness! o golden splendor! o crown of diamonds, living and melodious! thou who bearest the sky upon thy finger, like a ring of sapphire! thou who hidest under the earth, in the kingdom of gems, the wonderful seed of stars! all hail! reign; and be the eternal dispenser of riches, of which thou hast made us the guardians. amen. we most observe that the special kingdom of the gnomes is at the north; that of the salamanders at the south; that of the sylphs at the east; and that of the undines at the west. they influence the four temperaments of men (i. e, the gnomes, the melancholic; the salamanders, the sanguine; the undines, the phlegmatic; and the sylphs, the bilious. their signs are as follows: the hieroglyphs of

sign, or withdraw before this breath. moving serpent, crawl at my feet, or be tormented by this sacred fire and be dissipated with the perfumes i burn therein. let the water return to water! let a fire burn! let air circulate! let earth fall upon the earth, by virtue of the pentagram which is the morning star, and in the name of the tetragram, which is written in the center of the cross of light. amen. the sign of the cross adopted by the christians does not belong to them exclusively. it is also kabalistic, and represents the contrasts, and the quaternary equilibrium of the elements. we see by the occult stanza of the lord's prayer, which we have indicated in our dogma, 9 that there were primitively two modes of making it, or at least two very different formulas to distinguish it. one res

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

, minn: llewellyn publications, 1982. the magick of tarot. st. paul, minn: llewellyn publications, 1983. ausar auset society the ausar auset society, a rosicrucian body especially oriented to meet the needs of african americans, was founded in the mid-1970s by r. a. straughn, formerly the head of the rosicrucian anthropological league in new york city. straughn, under his adopted name ra un nefer amen, has written a number of occult texts on hermetic and eastern religions. he has also developed a unique tarot the ausar auset society, a rosicrucian body especially oriented to meet the needs of african americans, was founded in the mid-1970s by r. a. straughn, formerly the head of the rosicrucian anthropological league in new york city. straughn, under his adopted name ra un nefer amen, has

izing lessons in african american history and the accomplishments of africans. centered in the large african community in the greater new york city area, the society also regularly holds classes in african american communities along the east coast from virginia to connecticut. the society may be contacted at box 281, bronx, new york 10462. it publishes a magazine, metu neter. sources: ra un nefer amen [r. a. straughn. black man s guide to a spiritual union. bronx, n.y: oracle of thoth, 1981. meditation techniques of the kabalists, vedantins, and taoists. bronx, n.y: maat publishing, 1976. the oracle of thoth: the kabalistical tarot. bronx, n.y: oracle of thoth, 1977. the realization of neter nu. brooklyn, n.y: maat publishing, 1975. austatikco-pauligaur a class of persian evil spirits. eig

nd magic and psychic phenomena became a talking point in the stifled atmosphere of the 1930s. sources: price, harry. confessions of a ghost hunter. new york: g. p. putnam s sons, 1936. reprint, new york: causeway books, 1974. brodie-innes, j(ohn) w(illiam (1848.1923) an edinburgh lawyer, born in morayshire, scotland, who became one of the leading members of the hermetic order of the golden dawn s amen-ra temple in scotland. brodie- innes was also a member of a bibliophile society, the sette of odde volumes, london, and was its president in 1911. he wrote several novels on witchcraft and magic and is said to have taught dion fortune (violet mary firth) the secret of developing and directing occult force. he was the model for the souldoctor in fortune s book the secrets of dr. tavener (1926

the soul. sir john davies seems to have highly valued eleanor s gift of prophecy, which led to her publishing a book, strange and wonderfull prophesies (1649. she claimed to receive her prophecies from a spirit that communicated to her audibly (i.e, by clairaudience, although the voice could be heard by no other person. amid her numerous other writings are amend; amend; gods kingdome is at hand; amen, amen (1643) and before the lord s second coming: of the last days to be visited (1650. encyclopedia of occultism& parapsychology. 5th ed. davies, lady eleanor 379 sir john davies was nominated lord chief justice of the king s bench in 1626. before he was inducted into office, lady eleanor, sitting with him at dinner, suddenly burst into tears. sir john asked her what made her weep, and she r

um or the witch. the art is undoubtedly of great antiquity. it was employed in ancient egypt side by side with astrology, and divination by dreams was constantly resorted to, a class of priests being kept apart, whose office it was to interpret dreams and visions. instances of dreams are recorded in the ancient egyptian texts; for example those of thothmes iv, king of egypt in 1450 b.c.e, and nut-amen, king of the eastern soudan and egypt about displacement encyclopedia of occultism& parapsychology. 5th ed. 426 670 b.c.e. the egyptian magician usually set himself to procure dreams for his clients by such devices as the drawing of magic pictures and the reciting of magic words, and some of these are still extant. in egypt, however, divination was usually effected by astrological methods. in

apsychology. 5th ed. 650 fabricated the correspondence to establish the new secret order. the isis-urania temple of the hermetic order of the golden dawn was established in london in 1888, with westcott, mathers, and w. r. woodman (another occultist freemason) as chiefs. between 1888 and 1896 the osiris temple was formed at weston-super-mare, somerset; the horus temple at bradford, yorkshire; the amen-ra temple at edinburgh, scotland; and the ahathoor temple in paris. a total of 315 initiations took place during this period. the golden dawn consisted of ten main grades, associated with the symbolism of the kabala: zelator 10 =100, theoricus 20 =90, practicus 30 =80, philosophus 40 =70, adeptus minor 50 =60, adeptus major 60 =50, adeptus exemptus 70 =40, magister templi 80 =30, magus 90 =20

ation is that as a breeze (awel) fills the sails and transports the vessel, so a strong current of emotion lifts the spiritual awareness of the preacher and his congregation. traditional welsh revivalism is comparable with the fervor of kentucky backwoods preaching. the congregation catches the spirit of the preacher and shouts deeply felt responses of bendigedig (praise the lord) or diolch byth (amen. the hwyl is sometimes induced by chanting the attributes of god in a rhythmic sequence. hydesville a little hamlet in new york state, in the township of arcadia 30 miles east of rochester, new york. hydesville is considered the birthplace of nineteenth-century spiritualism. there.in the house of john d. fox, his wife margaret, and their daughters. mysterious rappings first took place on marc

& parapsychology. 5th ed. 804 fectibility, in such sort that at any hour i desire i may be invisible; again i conjure thee and thy ministers also, by stabuches and mechaerom, esey, enitgiga, bellis, and semonei, that thou come straightway with thy said ministers and that thou perform this work as you all know how, and that this experiment may make me invisible in such wise that no one may see me. amen. according to other grimoires, invisibility may be achieved by simply carrying the heart of a bat, a black hen, or a frog under the right arm. another method is to construct and wear the ring of gyges, king of lydie. it should be made of fixed mercury, set with a little stone found in a lapwing s nest, and around the stone the words jesus passant par le milieu d eux s en allat are inscribed

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name and by the virtue of light. be the power of the word in my breath, and i will govern the spirits of this creature of air, and by the will of my soul, i will restrain the steeds of the sun, and by the thought of my mind, and by the apple of my right eye. i exorcise thee o creature of air, by the petagrammaton, and in the name tetragrammaton, wherein are steadfast will and well-directed faith. amen. sela. so be it. water is exorcised by the laying on of hands, by breathing and by speech, and by mixing sacred salt with a little of the ash left in an incense pan. the aspergillus is made of branches of vervain, periwinkle, sage, mint, ash, and basil, tied by a thread taken from a virgin s distaff, with a handle of hazelwood which has never borne fruit, and on which the characters of the se

ame of the son, and by the power of zebaoth! eloim, do battle for me in the name of tetragrammation! melachim, protect me in the name of jod he vau he! seraphim, cleanse my love in the name of eloi and schechinah! aralim, act! ophanim, revolve and shine! hajoth a kadosh, cry, speak, roar, bellow! kadosh, kadosh, kadosh, saddai, adonai, jotchavah, eieazereie: hallelu-jah, hallelu-jah, hallelu-jah. amen. it should be remembered above all, in conjurations, that the names of satan, beelzebub, adramelek, and others do not designate spiritual unities, but legions of impure spirits. our name is legion, for we are many, says the spirit of darkness in the gospel. number constitutes the law, and progress takes place inversely in hell as the domain of anarchy. that is to say, the most advanced in sat

rs. the term is also used by travelers in the middle east to describe the hazard of diarrhea, also known in mexico as montezuma s revenge. sources: budge, e. a. w. tutankhamen: amenism, atenism and egyptian monotheism. london: m. hopkinson, 1923. reprint, new york: bell publishing, 1979. tutankhamen curse encyclopedia of occultism& parapsychology. 5th ed. 1596 carter, howard. the tomb of tut-ankh-amen. 3 vols. london: cassell, 1923.33. reprint, new york: cooper square publishers, 1963. gilber, katherine s, with joan k. holt and sara hudson, eds. treasures of tutankhamen. catalog of an exhibition between 1976 and 1979. new york: ballantine books; new york: metropolitan museum of art, 1976. herbert, g. e. s. m (5th earl of carnarvon, and howard carter. five years explorations at thebes, 1907

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

FRATER ELIJAH ANGELS OF CHAOS

s. free me of morals. lead me into the temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy enough. give me the death of my soul. intoxicate me with self love. teach me to sustain it s freedom; for i am sufficiently hell enough. let me sin against all beliefs as i call forth the horizon of self. amen. invocation of the 1 st aether- visualization should be of a void. the following call is in the enochian language with pronunciations. zirdo (zoad-ee-ray-doh) i am iadnamad (ee-ah-dah-nah-mah-dah) the undefiled knowledge el/ lil (ay-lah/ lee-lah) the same/ first aether micaolz (mee-kah-oh-el-zoad) mighty saanir (sah-ah-nee-ray) parts madriiax (mad-dah-ree-ee-ahx) o ye heavens fifis (fee-fee-e

FREEMASON BLUEBOOK

and fulfill at this time that divine promise thou wert pleased to make to those who should be gathered together in thy name. teach us to know and serve thee aright bless us and prosper us in all our laudable undertakings, and grant that our conduct may tend to thy glory, to the advancement of freemasonry, and finally to our own salvation in that blessed kingdom where thy children shall find rest. amen response.so mote it be. another o lord, our heavenly father, the high and mighty ruler of the universe, who dost from thy throne behold all the dwellers upon earth, direct us, we beseech thee, in all our doings, with thy most gracious favor, and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy holy name and as thou hast taught us

ts the most excellent gift of charity, the very bond of peace and of all virtues, without which whosoever liveth is counted dead before thee. bless and prosper, we pray thee, every branch and member of this our fraternity, throughout the habitable earth. may thy kingdom of peace, love and harmony come. may thy will be done on earth as it is in heaven, and the whole world be filled with thy glory. amen. response. so mote it be. charge at opening a lodge behold! how good and how pleasant it is for brethren to dwell together in unity! it is like the precious ointment upon the head, that ran down upon the beard, even aaron's beard, that went down to the skirts of his garments. as the dew of hermon, and as the dew that descended upon the mountains of zion: for there the lord commanded a blessin

n. dismiss us with thy blessing. go with us as we return to our homes. be with us while engaged in the active affairs and duties of this life. so influence our hearts and minds that we may faithfully practice out of the lodge the great moral duties which are inculcated in it; and with reverence study and obey the laws which thou hast given us in thy holy word; and to thee shall 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 promise

ing has a claim upon your good offices. do good unto all. recommend it more especially to "the household of the faithful" finally, brethren, be ye all of one mind; live in peace; and may the god of love and peace delight to dwell with and bless you. benediction may the blessing of heaven rest upon us, and all regular masons! may brotherly love prevail, and every moral and social virtue cement us! amen. response.so mote it be. form for minutes stated communication of portland lodge, no.1, held in masonic hall in portland, wednesday, october 4, a. d. 1876, a. l. 5876. officers present [give the name of each officer, designating those temporarily filling any chair by the word" as "between the name and the office) members present maine masonic text book file//c /grand lodge/bluebook/bluebook1

, to this present convention; and grant that this candidate for masonry may dedicate and devote his life to thy service, and become a true and faithful brother among us. endue him with a competency ofthy divine wisdom, that, by the influence of the pure principles of our order, he may the better be enabled to display the beauties of brotherly love, relief and truth, to the honor of thy holy name. amen. response.so mote it be. ii. o thou, who art the author of peace and lover of concord, bless us in the exercise of those kind and social affections thou hast given us. may we cherish and display them as our honor and our joy. may this, our friend, who is now to become our brother, devote his life to thy service, and consider a right the true principles of his engagements. may he be endowed wi

f his engagements. may he be endowed with wisdom to direct him in all his ways; strength to support him in all his difficulties; and beauty to adorn his moral conduct. and may we each and all walk within compass, and square our actions by the dictates of of conscience and virtue. may we appreciate and follow the examples of the wise and good, and be ever obedient to the precepts of thy holy word. amen response. so mote it be iii. almighty and everlasting god, in whom alone is our trust, and who, in thy holy word, hast brought life and immortality to light, defend this thy servant with thy heavenly grace, that he may continue thine forever. strengthen him with the spirit of wisdom and understanding; endue him with the fear of thy holy name; increase in him, more and more, the spirit of char

increase in him, more and more, the spirit of charity and the love of truth. let thy fatherly hand ever be over him; let thy spirit ever be with him; and so lead him in the knowledge and the obedience of thy holy word, that, having finished his course below, he may at last pass peacefully and joyfully to mansions of rest in thy temple ahove, that house not made with hands, eternal in the heavens. amen response.so mote it be. lesson. behold, how good and how pleasant it is for brethren to dwell together in unity! it is like the precious maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (7 of 76 [11/22/1999 11:51:54 am] ointment upon the head, that ran down upon the beard, even aaron's beard; that went down to the skirts of his garments; as the dew of hermon, and as the dew

h thereof will not cease. but man dieth and wasteth away; yea, man giveth up the ghost, and where is he? as the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not up till the heavens shall be no more. yet, 0 lord i have compassion on the children of thy creation; administer them comfort in time of trouble, and save them with an everlasting salvation. amen. or this form may be used: o god, in whose hand our breath is, we bow in thy presence with a sense of the frailty and uncertainty of this mortal life. it is appointed unto man once to die. but we thank thee, that in thy great mercy thou hast made known to us the life beyond the grave, so that all may look hopefully forward beyond the shadows that now surround us. help us so to perform the dut

fe. it is appointed unto man once to die. but we thank thee, that in thy great mercy thou hast made known to us the life beyond the grave, so that all may look hopefully forward beyond the shadows that now surround us. help us so to perform the duties assigned to us here, that when we shall depart this life, we may die in hope of a blissful immortality, and thy name shall have the praise forever. amen. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (30 of 76 [11/22/1999 11:51:55 am] music leyel's hymn. i. solemn suikes the funeral chime, notes of our departing time; as we journey here helow, through a pilgrimage of woe. ii. lord of all! below, above, fill our hearts with uuth and love; when dissolves our earthly tie, take us to thy lodge on high* the broken column. thi

FREEMASONS SATANISM AND SYMBOLISM

hrist himself, so you must take it very seriously, if you value your eternal soul. freemasonry proven to worship satan, its symbols venerate the sex act- study of symbols part 5 of 5 the book of romans gives us a perfect definition of the word "pagan" a pagan is someone "who changed the truth of god into a lie, and worshipped and served the creature more than the creator, who is blessed for ever. amen [romans 1:25] pagans have worshipped animals, insects, birds, rivers, forests, trees, and many other things, but they all have one type of worship in common: they worship the sex act between man and woman. the worship both the man's penis and the woman's vulva. in reading their explanations for these symbols, you should be amazed at the creativity they demonstrate in assigning sexual connotat

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

heouterorderrepresented theoretical occultism,thesecondorderexisted fortheworkingofspecifically magicalrituals,althoughnotof the debased kind.associatedwithmedieval grimoires. bythetime.thataworkingsecondorderhadbeendeveloped,thegoldendawnhad some 150 members in three temples: isis-urania in london, osiris in weston-super- mare, andhorusin bradford. two yearslater,twofurther templeshadbeenfounded-amen-rain edinburgh, andahathoorinparis-andthemembership had risen to two hundred. by 1900 there were, in theory, over 300 members,butmanyofthese were members in nameonlyandthe active membership was littlemorethanhalfthatnumber,womenformed some one255thirdofthetotal,butin the secondorder-towhichall active members aspired andwhichmostofthemattained-theycomprised almost one halfofthetotal.butfor all

case there is a triple headship and in the other the head is the most honoured frater finem respice,7=4,and him only';butin july1910waite discovered that felkin maintained a system of three chiefs in the stella matutina and had thus breached the termsofthe agreement. in itself this may have mattered little,butwaite suspected that one of the three chiefs was brodie-inneswhohad recently revivedthe amen255ratemple at edinburgh.whenchallenged over this felkin denied that he had any 'co-equal chiefs; or indeed any'thatwerenotco-equal, despite statements to the contrarythatfelkin's members had made to waite.theconcordat survived this episodebutwas becoming increasingly unworkable. felkinwasworkingwithbrodie-innes,whoencouraged him tobreakwithwaite. he told felkin that waite had 'behaved very ba

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

d, for, as he said 'i retired or rather demitted without explanation; and if i thanked my stars that in so doing i missedbutlittle, it is more than probable that the hermetic orderoftheg'.d.267.missed even less. i had no grist in my granaries for a millofthat kind" waite was re-admitted in 1896, entered the second order and waited for his time to come.theordercontinued to expand: in edinburgh the amen-ra temple was consecrated in 1893 and the scottish adepts prompt255 ly erected their own second order vault; mathers, ordeoduce comiteferroas we should call him in a secondordercontext, set up a new temple in paris, ahathoorno.7,and asked annie homiman to consecrate it injanuary 1894;and the secret chiefs were providing examination material for the new gradeoftheoricus adeptus minor. but all

have inspired the peopleofthe golden dawnbutthey seem to have found it as confusing as mme. de steiger's own works,on agoldbasisandsuperhumanity,which were both in a similar vein. isabelle de steiger joined the golden dawn in october 1888, taking the motto alta peto (i strive for the heights),butshe did not reach the secondorderuntil 1895, by which time she had transferred from isis-urania to the amen-ra temple in edin-52 thegoldendawnburgh. here, in addition to painting the 'artistic part of the vault' for the second order, she discoursed to scottish theosophists on thestromataof clemens alexandrinus, and on regeneration, by which term she meant an esoteric form of christian redemp-j tion. since many of the members of the scottish lodge ofthe ;theosophical society were also members of the

men-ra temple in edin-52 thegoldendawnburgh. here, in addition to painting the 'artistic part of the vault' for the second order, she discoursed to scottish theosophists on thestromataof clemens alexandrinus, and on regeneration, by which term she meant an esoteric form of christian redemp-j tion. since many of the members of the scottish lodge ofthe ;theosophical society were also members of the amen-ratem-aple, the paper was probably heard with less hostility thanhave been expected from a theosophical audience facedwithallecture on the superiority of christianity overits rivals.herfellow4magicians doubtless appreciated the reference tomystery!!schools 'there, however, was one great secret and sacredj lodge, an inner circle, in possession of the great secrets ofj human generation and huma

e. de steigerjoinedthe rebellion against mathers, and thus against crowley, and in1903sided with waite's mystical party. she did not, however, pass on into the fellowship of the rosy cross, for she was lured away by the glamour of rudolfsteiner-afate to be suffered in time by other and more important members.thepresident of the scottish lodge of the theosophical societywas alsothe imperator ofthe amen-ra temple under his motto of sub spe (under hope. in the real world he was john william brodie-innes, an edinburgh lawyer who joined the golden dawn in1891,bringing with him not only a solid masonic and theosophical background, but a good deal of real learning. within the order he was a firm believer in the secret chiefs andwisdom53linardent supporterofmathers until1897,whenmathersde255posed

b spe (under hope. in the real world he was john william brodie-innes, an edinburgh lawyer who joined the golden dawn in1891,bringing with him not only a solid masonic and theosophical background, but a good deal of real learning. within the order he was a firm believer in the secret chiefs andwisdom53linardent supporterofmathers until1897,whenmathersde255posed him and took the postofimperator of amen-ra upon himself (according to westcott; it seems more probable that brodie-innes was forced to resign in favourofwilliam peck. aftermathers'deposition and expulsion from theorderin1900,brodie-innes was unhappy with the executive who suc255 ceeded him and circulated a pamphlet among the members urging theneedfor a new constitution and a properly elected council. despite its plea for democracy

her today or in the sixteenth century' later, in the years before thegreatwar, he wrote a seriesofhistorical novels on witchcraft,butit was neither by supernatural influence nor by their intrinsic merit that they were published; more simply it was due tohughelliott, who owned the publishing house of rebman and co, being a fellow initiate in the golden dawn. brodie-innes' successor as imperator in amen-ra was less open about his occult pursuits. william peck was the citys4thegoldendawnastronomer for edinburgh, a believer in astrology,a freemason, theosophist and a member of papus' martinist order. in the opinionofmme. de steiger, peck was 'abomoccultist..a first-rate astronomer and astrologer and accustomed to great thoughts, but he was extremely coy about publicizing his in. terests. even

ogy,a freemason, theosophist and a member of papus' martinist order. in the opinionofmme. de steiger, peck was 'abomoccultist..a first-rate astronomer and astrologer and accustomed to great thoughts, but he was extremely coy about publicizing his in. terests. even his quite objective lectures on astronomy to the' scottish lodge of the theosophical society were published anonymously. he joined the amen-ra temple in1893,entering the second order early in1895.after brodie-innes broke with, mathers, peck became imperatorbutwassoon faced with dissen255 sion in the ranks from supporters of brodie-innes; each side mustered about fifteen second order adepti but peck was faced; with a number of resignations. he could yet count on at least two loyalsupporters-hiswife and daughter who had followed hi

in1893,entering the second order early in1895.after brodie-innes broke with, mathers, peck became imperatorbutwassoon faced with dissen255 sion in the ranks from supporters of brodie-innes; each side mustered about fifteen second order adepti but peck was faced; with a number of resignations. he could yet count on at least two loyalsupporters-hiswife and daughter who had followed him eagerly into amen-ra. problems within the order peck could face, but not trouble from without. when the horos trial exposed the golden dawn to ridicule peck was terrified that his membership would be made public and he himself become a laughing-stock. westcott told f.l.gardner that peck 'was in a ghastly funk over the horos affair, and hurriedly burnt all his lectures, letters, jewels, robes, etc. he doubtless

ite wrote to felkin on19july demanding an explanation and threatening that without a satisfactory reply 'the concordat ceases from the dateofthis letter. felkin managed to placate waite,buthe remained wary until a final break occurred between felkin and brodie-innes. he also had troubles brewing within his own section. on the surface all appeared well; lorimer thomson (nosce teipsum, who had left amen-ra some years before, joined waite's inde255 pendent rite in1908and was able to say that he felt certain 'that the order is one where harmony prevails amongst all the mem255 bers. but that harmony was disturbed when waite began to examine the true natureofthe cipher manuscripts. he described his findings in his 'historical notes:'theresearchesoffrateremanation73sacramentum regis, in communica

GILBERT THE MAGICAL MASON

and the latter wrote the rituals in modern english from old rosicrucian mss (the property of frater s.a, supplemented by his own literary researches. fraterd.d.c.f.,in 1892, supplied the ritual of an adept grade from materials obtained from a frater,l.e.t.,a continental adept. several other temples sprang from the isis255 urania, viz, the osiris, at weston-super-mare; the horus, at bradford; the amen ra, at edinburgh, and the ahathoor, at paris, in 1894, which was consecrated byf.e.r.frater s.a. resigned from this association in 1897, and these english temples soon after fell into abeyance. in 1888 was publishedbacon, shakespeare, and the rosi255 crucians,by w.f.c. wigston, a critical volume containing much curious speculation. in thesphynxan excellent article appeared concerning the rosi

f the cabala as illustrating and completing the doctrine of moses, and he concludes the work with the words 'worldlings still persecute and crucify daily the spiritual christ who is the only true wisdom and corner-stone, whose name be blessed for ever. i will sing the truth under the shadow of thy wings. 0 lord in thee do i put my trust, keep and preserve me from my enemies, for thy mercy's sake. amen' time will not permit metosay anything of our author's controversies, nor of his anatomical and medical works; theyin memory of robertfludd53are now only of antiquarian interest. he died at coleman street, worn out by mental labour and anxieties. his body was brought to bearstead to his native village, and lies buried by the milgate chantry at the eastern end of the north aisle of bearstead c

GILBERT THE SORCERER AND HIS APPRENTICE

ire, studied law at cambridgeandmoved to edinburgh, where he practisedbothlaw and occultism with equal enthusiasm helping to found the scottishlodgeof the theosophical society in 1884, to maintain its independence fromthelondonlodges and to preserve its emphasis on esoteric christianity. in 1890 he joined the isis-uraniatempleofthegolden dawn.iprogres255 sing wellenough to become imperator of the amen-ra temple when it was founded at edinburgh in 1893.norhadhe neglected his more general hermetic studies, contributing regularly to thetransactionsoithe, scottish lodge (of which he was now president) and issuing a strange book onthetrue churchofchrist(1893. his path through the goldendawn was somewhat tortuous, involving quarrels with his fellows in amen-ra, an ambivalent attitude towards mat

but on receiving an invitation he should reply at once whether able to attend or not. the two equinox ceremonials are considered of special importance, and every member should make a special effort to attend. to the protection of the lordoftheuniverse i commit our newly initiated bretheren, in the firm hope and trust that they will prove true and excellent fratres among us. sub spe. imperator of amen ra.[issued for members of the amen-ra temple of the g. d:.c.1895.]13.the tarot cardsthestrange, weird-looking cards known as the tarot, with their bizarre designs, have interested and puzzled archaeolog255 ists, mystics and occultists for over a century; and many books have been written, from ponderous and learned tomes to popular manuals, from m. court de gebelin'smondeprimitifin1781to mr a

al which he sets forth, is not clear. probably the latter, but possibly also it may be a hint to any exorciser to state during the performance of the ritual his own qualifications and titles to command the spirits. the next chapters contain the words of exorcism. this is the 'book of the overthrowing of apophi, the enemy of unnefer, life, strength, health, triumphant. to be recited in a temple of amen ra, lord of the thrones of the two lands (i.e. of upper and lower egypt typified by the dual crown of the pharaohs) at the head of the apis bull, in the course of each day. the hymns mainly consist of a beautiful and poetic celebration of the glories and the victory of ra. in an old rituale romanum, which is one of the treasures in my library, is a formula of exorcism which opens with the rec

c celebration of the glories and the victory of ra. in an old rituale romanum, which is one of the treasures in my library, is a formula of exorcism which opens with the recitation of the psalm 'lift up your heads, 0 ye gates! and be ye lift up, ye everlasting doors! and the king of glory shall come in.'itseems almost like an echo across the centuries of the old egyptian formula. in the temple of amen ra the same ceremonies were gone through, but with more elaboration. the officiating priest spat four times on the image of apophi, he degraded it with his left foot, taking on himself the form of horus, he made a steel lance (this was a later addition to the ritual, which in its origin dated from the time when only flint weapons were known, with this he pierces the heads of theclemonswhom th

igured in the tomb paintings),saying;"rahas triumphed over thee, apophi; repeat four times,"invery truth has ra been made to triumph over thee, apophi. destroyed is apophi. therefore art thou exalted, 0 ra, for thineenemies are destroyed. shine therefore, 0 ra, for thine enemies are fallen. verily ra hath destroyed all thine enemies,ora-a-a- life, strength, health: this ceremony in. the temple of amen ra was clearly a formula of white magic for the banishingofevils, famine, and disease, as well as moral evil.and wrong,andtherefore is appropriately paralleled by the church formulae of exorcism. with this may be profitably compared the black magical formulae, as recorded in the confessionsofwitches. storms might be raised, and boats wreckedinrnuchthe same manner as the beneficent rain might

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

incarnation. both i and thou have passed through many births, krishna tells arjuna on the battlefield. in buddhism reincarnation is also taught, but with a difference. buddhist tradition maintains that there is no soul or immortal essence, only environmental factors (sanskaras) which repeat life after life, re-creating a semblance of identity in each incarnation. in ancient egypt the followers of amen-ra derived their belief in reincarnation from the course of the sun. as it died in the west and rose again in the east at dawn, so the vital forces sank into the underworld to rise again in a different body. hermes, the great master of the mysteries, was one of the earliest egyptian priests to openly proclaim the once secret teaching of reincarnation. gnostic theurgy page 51 if a soul, when i

GOETIA LUCIFERIAN

f the fire seraph. i summon thee wise and ancient spirits, attend me and appear now in this circle- by the names of lucifer, who brought the flame unto the clay he that gave us breath, immortal and holy fire. lucifer, ouyar, chameron, aliseon, mandousin, premy, oriet, naydru, esmay, eparinesont, estiot, dumosson, panochar, casmiel, hayras, fabelleronthou, sadirno, peatham, venite, venite, lucifer amen. i summon thee, shadow and light, angel and daemon, together as one i do summon these o great familiar of the earth, from which my dagger commands thee, appear and move, materialize in this meeting place of spirits. i conjure thee, spirit n. who shall appear before me, in circle and center. attend now my calling and show thyself in a form you so desire that we may hold congress in the communi

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:54 am the invoking pentagram ritual of air relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the s

hall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux ebb and flow of thine eternal word, which is the divine ocean of movement and of truth! amen. give the theoricus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invok

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

e or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the zelator grade. relax and perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large black lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "agla (ah-gah-lah. keep the arm extended while tracing a line of white light as you turn or move to the s

master who never dost withhold the wages of thy workmen! o silver whiteness! o golden splendor! o crown of living and melodious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvelous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens! amen. give the zelator sign repeat the qabalistic cross. note: a few of the benefits that may be obtained from this ritual; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements of earth within his/her circle, and the zelator will have the ability to commune with the great archangel uriel. a few basic rules should be kept in mind when p

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

me=content. 1 of 3 6/27/2004 8:05 am the invoking pentagram ritual of fire the invoking pentagram ritual of fire relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "adni (ah-doh-nye. keep the arm extended while tracing a line of white light as you turn or move to the south (

thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there we ceaselessly burn with eternal aspiration unto thee! o father! o mother of mothers! o archetype eternal of maternity and of love! o son, the flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser inv

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

=content. 1 of 2 6/27/2004 8:04 am the invoking pentagram ritual of water the invoking pentagram ritual of water relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keep the arm extended while tracing a line of white light as you turn or move to the south

lose themselves- which renew themselves ever in thee. o thou ocean of infinite perfection! o height which reflectest thyself in the depth! o depth which exhalest into the height! lead us into the true life, through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer unto thee, the water, the blood, and the tears, for the remission of sins! amen. give the practicus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invok

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

issolving on the further side of the circle of flame which is formulated in the pentagram ritual. the lesser bannishing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the black end of the outer wand of double power to trace a large (flaming blue or brilliant white) banishing pentagram of earth. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of whi

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the s

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

ster who never doest withhold the wages of thy workmen! o silver whiteness o golden splendour! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens. amen. the prayer of the sylphs or air spirits. spirit of life! spirit of wisdom! whose breath giveth forth and withdraweth the form of all things: thou before whom the life of beings is but a shadow which changeth, and a vapour which passeth; thou who mountest upon the clouds, and who walkest upon the wings of the wind. thou who breathest forth thy breath, and endless space is peopled; thou who dr

est, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee! o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux of thine eternal word, which is the divine ocean of movement and of truth! amen. the prayer of the undines or water spirits. terrible king of the sea, thou who holdest the keys of the cataracts of heaven, and who enclosest the subterraean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring. thou who openest the sources of the rivers and of the fountains; thou who commandest moisture which is, as it were, the blood of the earth, to beco

themselves which renew themselves ever in thee! o thou ocean of infinite perfection! o height which reflectest thyself in the depth! o depth which exhalest into the height! lead us unto the true life through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins! amen. the prayer of the salamanders or fire spirits. immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds which ever roll in ceaseless motion. ruler over the etherial vastness where the throne of thy power is raised from the summit of which thine eyes behold all and thy pure and holy ears hear all help us, thy children, whom thou hast loved since the birth of

ce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we ceaselessy burn with eternal aspirations unto thee, o father! o mother of mothers! o archetype eternal of maternity and love! o son, the flower of all sons! form of all forms! soul, spirit, harmony, and numeral of all things! amen- this translation of the elemental prayers is used in the golden dawn rituals. an alternate english rendition can be found in a. e. waite's dogme et rituel. in part at least, these predate levi; the prayer of the salamanders, for instance, is found in the comte de gabalis and the grimoirum verum, both dating to around the end of the 17th century ee the sanctuary of maat order of the golden da

GOLDEN DAWN RITUALS K

ept "what is the word" hodos "peh" third adept "resh" associate adept "kaph" third adept "tav" hodos "the whole word is paroketh, meaning the veil of the tabernacle" 5 third adept "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 ade

GOLDEN DAWN RITUALS Z3

hekinah or presence between the kerubim. the particular exordium the bornless ones of time referred to are those corruscations of the divine light which are above rtk of twlyxa. in such supernal realms, the [ws ya, though negative to us, is there intensely positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differentiated by their crowns: amen-ra, by the high feathers, mo-ooth (maut) has the same headdress as horus. she corresponds to \yhla amya. the high hermes-tho-oth has the same headdress as amoun kneph, the sacred spirit. remember that tho-oth, truth, has two aspects- the higher and the lower. the higher is absolute,.and the lower is suitable to human comprehension. to tell the higher form of a truth to one who cannot understa

GOLDEN DAWN RITUALS ZAM10

r and victory, for they cross with the currents reflected from the supernal light. i am established as an eternal rock of righteousness, for dwsy is the foundation of the righteous. the sphere of my nephesch, and the seven palaces of twklm are cleansed and consecrated, balanced and pure, in the might of thy name, ynda, to whom be twklm, hlwdg, hrwbg, the rose of sharon and the lily of the valley. amen" step 10 perform the advanced middle pillar and the circulation of the body. seal the energy by drawing a rose cross before you. step into it. step 11 assume the god form of hoorpokratist. say "hoorpokratist, thou art lord of the silence. hoorpokratist, thou art lord of the sacred lotus. o thou, hoorpokratist, thou that standest in victory on the heads of the infernal dwellers of the waters w

GOLDEN DAWN RITUALS ZAM11

ell 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 spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy, making it strong and well defined. walk toward your spirit form and say "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. i t

GOLDEN DAWN RITUALS ZAM12

" all make the zelator grade sign" first adept (moves to the east facing east "all kneel. oh lord of the universe, the vast and mighty one, ruler of the light and the darkness. we adore thee and we invoke thee. thou who art all powerful and beyond all things, we love thee and give thee our undaunted workings. bless these elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symb

GOLDEN DAWN RITUALS ZAM13

hin me and bring me unto the self which is in thee. we desire the attainment and knowledge of our higher and divine genius, the summon bonum, true wisdom, perfect happiness. thou who dwellest in the boundless light in whom only is being and who alone can say i am, beginner of movement, life in all things. thou who filled the infinite universe with thy essence, thou art glorified forever and ever. amen (all rise) all "iao" third adept "let the divine light descend (perform the s.i.r.p. or watchtower) third adept (faces east and vibrates the divine names and kings of each of the watchtowers saying "we invoke ye angels and kings of the watchtowers. be here now and partake of this ceremony of the rosea rubea et aurea crucis. ye mighty and glorious angels of the watchtowers, gather about us now

GOLDEN DAWN RITUALS ZAM20

thee, then, o lord of the universe, unto whom there is none like, whose dwelling is in the heaven and in every virtuous and god-fearing heart? o, god, the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself, i am nothing, in thee i am self, and exist in thy 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 o

GOLDEN DAWN RITUALS ZAM21

se thee, then, o lord of the universe, unto whom there is none like, whose dwelling is in heaven, and in every virtuous and godfearing heart? 3 o god the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen (all rise) chief adept "fraters and sorors of the r.r. et a.c, let us purify and consecrate this temple. magus of water, i command thee to perform the lesser banishing ritual of the pentagram and to purify this hall and all members with the element of water" magus of water "mighty chief, all thy commands shall be obeyed (magus of water performs l. b. r. p. and then takes water chalice off wes

sole merciful one, be thou praised and glorified for ever and ever. thou alone art lord, thou alone art holy, thou alone art king of all that is seen and unseen. enflame us with strength and persistence to do thy will, for thy will is our true will. teach us to reflect your light in thy honor and glory. protect and preserve this sacred brotherhood of the rose and cross, through thy mercy oh lord. amen (all rise) chief adept "let us now adore the lord of the universe. holy art thou" chief adept "let us now close the vortex" chief adept "magus of water, will you now perform the l.b.r.p (done) chief adept "magus of fire, will you now perform the b.r.h (done) chief adept (moves to behind the cubical altar of the universe "i now release any spirits that may have been imprisoned by this ceremony

GOLDEN DAWN RITUALS ZAM22

, not unto me adonai, but unto thy name be the glory. let the influence of thy divine ones descend upon my head and teach me the value of self sacrifice so that i shrink not in my hour of trial, but that my name may be written on high, and my genius stand in the presence of the holy one in that hour when the son of man is invoked before the lord of spirits and his name before the ancient of days. amen. invocation of o step 1 formulate pillars standing in the east (or stand between the temple pillars) make the sign of philosophus. say: let us adore the lord and king of o! twabx hwhy, blessed be thou, leader of armies is thy holy name. step 2 4 go to the south, and draw the invoking active spirit pentagram. vibrate hyha, bitom, in a circle, draw the invoking fire pentagram and vibrate twabx

GOLDEN DAWN RITUALS ZAM24

the throne of the east. second adept on his left; third adept on his right. lesser officers leave dais and take seats among other members) chief adept "peace profound, my brethren (he rises) second adept "emanuel (he rises) third adept "god is with us (he rises) chief adept "in nomine die viventis" second adept "et vivificantis" chief adept "qui vivit et regnet in saecula saeculorum" third adept "amen" chief adept "avete, fratres et sorores" second adept "rosae rubae" third adept "et aureae crucis" chief adept "very honoured fratres and sorores, the things which are above do continually lift up unto their high estate the things which are below, and do thence return them after a certain great transfiguration so that the work of wisdom may continue and that the grace and sanctification of th

gether 6 and are fulfilled in all completion. i beseech you to join with me in my intention, and to ratify in your hearts, the solemn and sacramental words by which i assume this external and visible temple of isis mighty mother into the house not made by hands, built of lively stones, the company of the adepts, and it is so assumed accordingly" second adept "cum potestate et gloria" third adept "amen (chief adepts are seated) chief adept "fratres et sorores of the rosae rubae et aurae crucis. we know that the mystic temple, which was erected of old wisdom, as a witness of the mysteries which are above the sphere of knowledge, doth abide in the supernal triad, in the understanding which transcends reason, in the wisdom which comes before understanding and in the crown which is the light of

hed faithfully, and the temple has received its hierophant. by the power in me vested, i now remit it into its due place in the outer world, taking with it the graces and benedictions which at this time we have been permitted to bestow thereon. it is so remitted accordingly. in nomine dei viventis" second adept "et vivificantis" chief adept "qui vivet et regnet in saecula saeculorum" third adept "amen (all adepti give l.v.x. signs, and resume their proper places in the temple. they remove rose crosses) 10 praemonstrator (goes to the door and opens it "the brethren of the outer order will resume their places in the temple" chief adept "fraters et sorors of the temple of isis mighty mother, behold your hierophant, our frater, who has been regularly installed and enthroned, and by the power i

GOLDEN DAWN RITUALS ZAM5

of the divine and angelic names coming to an apex, recite the following prayer to the sylphs "holy art thou lord of air, who has created the firmament, ydc yjla. almighty and everlasting, ever living be thy name. ever magnified in the life of all. we praise and we bless thee in the changeless empire of created light; and we aspire without cessation unto thy imperishable and immutable brilliance. amen" part 3 step 1 hold the lotus wand by the e band. continue to visualize the brilliant yellow sphere with the purple k symbol as well as the rtk sphere's divine white brilliance with the black fire of c. now bring the divine light down from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant

the salamanders "holy art thou lord of fire wherein thou hast shown forth the throne of thy glory. twabx hwhy, leader of armies is thy holy name. o, thou flashing fire, thou illuminatest all things. with thy insupportable effulgence, whence 5 flow the ceaseless dream of splendor, which nourisheth thy infinite spirit. help us, thy children, whom thou hast loved since the birth of the ages of time. amen" part 4 step 1 hold the lotus wand by the h band. continue to visualize the previous three spheres and superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant marine blue ball of light covering the genital area, including the hips and buttocks as well as the upper thighs. superimpose the h symbol in the flashing color of orange on top of the ball of

erein thy spirit moved in the beginning. twabx \yhla. glory be unto thee, myhla jwr, whose spirit hovered over the great waters of creation. o depth, o inscrutable depth, which exalteth unto the height. lead thou us unto the true light through liberty, through love so that one day we may be found worthy to know thee, to unite with thy spirit in the silence for the attainment of thy understanding. amen" part 5 step 1 hold the lotus wand by the b band. continue to visualize all four of the previous spheres and corresponding superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant sphere of indigo light around your feet and ankles. remember that indigo appears almost as black to the naked eye. superimpose the kerubic sign of b in the flashing color of

top of the ball of brilliant indigo. step 2 6 vibrate ynda and the angelic names layrwa and ]alrwp. continue to vibrate the names of power until you feel the spiritual energies growing to a maximum. then recite the prayer of the gnomes "holy art thou, lord of earth, which thou has made for thy footstool. ymda rah ]lm ynda. unto thee be the kingdom and the power and the glory twklm, hrwbg, hlwdg. amen. the rose of sharon and the lily of the valley. o thou who hidest beneath the earth, in the valley of gems, the marvelous seed of stars. live, reign, and be thou the eternal dispenser of treasures, whereof thou hast made us wardens. amen" part 6 step 1 circulate the light throughout your sphere of sensation. the energy should rise from your feet to the top of your head like a geyser shooting

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

three cubits long and the stalks four. 23 was it from a land such as this, superbly irrigated and scientifically farmed, that the agriculture bringer osiris, whose title was president of the land of the south ,24 had voyaged to egypt at the dawn of the first 17 the gods of the egyptians, volume i, p. 400. 18 ibid, volume i, p. 443; volume ii, pp. 7, 287. 19 ibid, volume ii, p. 7, where the deity amen-ra is addressed in a hymn: the gods love the smell of thee when thou comest from punt, thou eldest-born of the dew, who comest from the divine land (ta-neteru. see also volume ii, p. 287. punt is thought by many scholars to have been located on the somali coast of east africa where the trees that produce frankincense and myrrh( the food of the gods) are still grown today. 20 ibid. 21 osiris a

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

of the earth. such gold reduces to a white powder, or tincture, using a secret process not suitable for delineation here. the hebrew word for vine, hagufen, or hey gimel peh nun (final= 788 in hebrew qabala. 788 (heb= the secret wisdom, that is to say, the qabala. our attention is instant, or should be. vine in naeq6= 72 and that should get our attention, also. the number 788 yields, in liber al, amen. this is of the 4 there is a fifth who is invisible and therein am i. since english and hebrew words for vine are, like amen, four letter words, it is interesting that, by theosophical addition, 788= 7+8+8=23/2+3=5 the fifth who is invisible. 788 also produces love/will key: do what thou wilt shall be the whole of the law. love is the la w, love under will. 788= all rare scents are of jasmine

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

he (or she as the case might be) has realized that right and wrong are relative views and that morality itself is a yardstick devised by society and used by society for society. he sees himself as an embodiment in time, space and form of the sun-not the physical sun which is itself but an embodiment, but the spiritual sun, the sun of the sun (in egyptian teachings it was known as the hidden god, amen, which is the source of all manifestation. all things are alive (i.e, things= beings) because all things express this living sun. all things are conscious because all things express the conscious sun. some beings are no longer aware of these facts and therein has ignorance risen up in the world. but all things/beings are under the law of karma and therefore they create their own truth and the

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ltiplicamini et vivite et implete terram. contra sagittam diaholi. palamiasit. palamiasit. calamia insiti per omue corpus meum. per ista tria nomina, per patrem et filium et filium sanctum, aius aius aius, sanctus sauctus sanctus. in dei nomine cardia cardiani de necessu (recessu) propter ilium malaunum (p. 1160, quod dominus papa ad imperatorem transmisit, quod omnis homo super se portare debet, amen, tribus vicibus. de hoc quod sjmrihalz dicunt. primum pater noster. vise flot aftar themo watare, verbrustun sina vetherun, tho gihelida ina use druhtin; the selvo druhtiu thie gehcle that hors thera s])urihelti! contra vermes: gangut, nesso mid nigun nessihlinon, ut fana themo marge an that ben, fan themo bene an that flesg, ut fan themo flesge an thia hud, ut fan thera. strala! druhtin wert

hldf, and gecned hire mid meolce and mid halig weetere, and lecge under jyd forman furh. cwe]?onne: ful secer fodres fira-cynne (for mankind) beorht blowende ]m gebletsod weor^ ipees haligan naman]>e]?as heofon gesceop and]?as eorsan]>e we on lifias. se god ]7e ?as grundas geweorhte geunne us growende gife ]78et us corna gehwylc cume to nytte! cwe];onne j^riwa crescite in nomine patris beuedicti amen, and pater noster j^x-iwa. this notable document, notwithstanding that christian cere^ the explanation of this line attempted on p. 253 remains a bold guess. another as. gealdor, against adder's bite, begins' terce aercre ffirnem nadre asrcund bel agruem ni) ern' etc^ ms. sceafltahen. i take it as' manipulum capiat' blessing the coenfield. plough-cake. 123d monies have crept into it, seems to

itis ante dolentes oculos ter decussatim motis, rauco snsurramine semel atque iterum emntire consuescunt, ita autem habent: ibant aliquando tres puellae in via virente, prima noverat remedium aliquod contra suffusionem oculorum, altera noverat remedium aliquod contra albuginem, et tertia profecto contra inflammationem, eaeque sanabant una ratione omnia, in nomine patris, filii et spiritus sancti. amen (see suppl. against particular diseases the remedies are pitted as though in mortal strife' de ros un de wied, de stan in strid, de ros verswann, de uoied gewann; or' defiecht (scrofula) un de ivied, de krakeelten sik, de wied de gewiinn, un de jiecht verswiinn' meckl. jahrb. 5, 102-3; or again' de jiockasch (flugasche) un de flechte, de flogen wol over dat wilde meer; de jiockasch de kara we

GRIMOIRE OF TURIEL

nd wickedness thou wilt pardon and forgive him and turn away the remembrance of them from before thy face. purge me therefore o lord and wash me from all my offences in the blood of jesus christ that, being pure and clothed in the vestments of sanctity, i may the secret grimoire bring this work to perfection, through jesus our lord who liveth and reigneth with thee in the unity of the holy ghost. amen. sprinkle thyself with holy water and say asperges me domine hysope, et mundabor. lavabis me et super nivem dealbabor. hail o mighty god, for in thy power alone abideth the key to all exorcising of principalities, powers, thrones, angels and spirits. amen. then bless your girdle, saying: o god who by the breath of thy nostrils framed heaven and earth and wonderfully disposed all things therei

nostrils framed heaven and earth and wonderfully disposed all things therein in six days, grant that this now brought to perfection by thine unworthy servant may be by thee blessed and receive divine virtue, power and jnfluence from thee that every thing therein contained may fully operate according to the hope and confidence of me thine tmworthy servant through jesus christ our lord and saviour. amen. the blessing of the light i bless thee in the name of the father. o holy, holy lord, god, heaven and earth are fuil of thy glory before whose face there is a bright shining light forever; bless now, o lord, i beseech thee, these creatures of light which thou hast given for the kindly use of man that they, by thee being sanctif ed, may not be put out or extinguished by the power, malice, or f

ory before whose face there is a bright shining light forever; bless now, o lord, i beseech thee, these creatures of light which thou hast given for the kindly use of man that they, by thee being sanctif ed, may not be put out or extinguished by the power, malice, or filthy darkness of the devil, but may shine forth brightly and lend their assistance to this my work, through jesus crist our lord. amen. then say, asperges me, etc. consecration of the sword: o great god who art the god of strength and fortitude and greatly to be feared, bless o lord, this instrument that it may be a terror unto the enemy, and therewith i may fight with and overcome all phantasms and oppositions of the enemy, through the influence and help of thy most holy mighty name, on, st. the secret grimoire agla, and in

tion of the sword: o great god who art the god of strength and fortitude and greatly to be feared, bless o lord, this instrument that it may be a terror unto the enemy, and therewith i may fight with and overcome all phantasms and oppositions of the enemy, through the influence and help of thy most holy mighty name, on, st. the secret grimoire agla, and in the cross of jesus christ our only lord. amen. be thou blessed and consecrated in the name of the father, son, and holy ghost. asperges me, etc. benediction of the lamens (symbois. circles: o god thou god of my salvation i call upon thee by the mysteries of thy most holy name, on, st. agla, i worship and beseech thee by thy names el, elohim, elohe, zebaoth, and by thy mighty name tetragrammaton, saday, that thou wilt be seen in the power

nd holy writings of thy spirits and angels, and hast given unto man that with them, faithfully used, power thereby to work many things; bless these, o lord, framed and written by the hand of me thine unworthy servant that being filled with divine virtue and influence by thy commands, o most holy god, they may shew forth their virtue and power to thy praise and glory through jesus christ our lord. amen. i bless and consecrate you in the name of the father, the son, and the holy ghost, the god of abraham, isaac, and jacob. asperges me, etc. amen. benediction of the garment o holy, blessed and eternal lord god who art the god of purity and delightest that our souls should appear before thee in clean and pure and undefiled vestments being cleansed, blessed, and consecrated by thee, i may put t

be whiter than snow both in soul and body in thy presence this day, in and through the ment, death, and passion of our onty lord and saviour jesus christ, who liveth and reigneth with thee in the unity of the holy spirit, ever one god, world without end. the god of abraham, isaac and jacob bless thee, purge thee, and make thee pure, and be thou clean in the name of the father, son and holy ghost. amen. the secret grimoire in this thy holy sign o god, fear no evil. by thy holy power, and by this thy holy sign all evil doth flee. by thy holy name and thy power which secret was revealed to moses, through the holy names written in this book, depart far from me all ye workers of iniquity. bless, o lord, i beseech thee, this place and drive away all evil and wickedness far from it. sanctify and

e. by thy holy name and thy power which secret was revealed to moses, through the holy names written in this book, depart far from me all ye workers of iniquity. bless, o lord, i beseech thee, this place and drive away all evil and wickedness far from it. sanctify and make it become meet and convenient for thy servant to finish and bring to pass therein his desires, through jesus christ our lord, amen. be thou blessed and purified in the name of the father, son, ami holy ghost. amen. benediction of the perfumes: the god of abraham, the god of isaac, the god of jacob, bless here the creatures of these kinds that they may give forth the power of their odours so that neither the enemy nor any false imaginaions may be able to enter into them, through our lord jesus christ, to whom be honour an

he name of the father, son, ami holy ghost. amen. benediction of the perfumes: the god of abraham, the god of isaac, the god of jacob, bless here the creatures of these kinds that they may give forth the power of their odours so that neither the enemy nor any false imaginaions may be able to enter into them, through our lord jesus christ, to whom be honour and glory now, henceforth, and for ever. amen. sprinkle them with holy water, saying, asperges me, domine, etc. exorcism of fire i exorcise thee, o thou creature of fire, by him by whom all things are made, that forthwith thou wilt cast away every phantasm from thee that it shall not be able to do any hurt in any thing. bless, o lord, this creature of fire and sanctify it, that it may be biessed to set forth the praise of thy holy name t

re of fire, by him by whom all things are made, that forthwith thou wilt cast away every phantasm from thee that it shall not be able to do any hurt in any thing. bless, o lord, this creature of fire and sanctify it, that it may be biessed to set forth the praise of thy holy name that no hurt the secret grimoire may be able to come unto me, through the virtue and defence of our lord jesus christ. amen. the secret grimoire invocation for sunday (sol: come, heavenly spirits who have the effulgent rays of the sun, luminous spirits who are ready to obey the power of the great tetragrammaton, come and assist me in the operation that i am making under the auspices of the grand light of day whicb the eternal creator hath formed for the use of universal nature. i invoke you for these purposes. be

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

s much of the work in this country. allegory.a symbolic story or drama in which the characters and the story represent ideas, emotions, situations, etc. other than their [162] literal nature and meaning. in rosicrucian allegories, this symbolic meaning is philosophic and mystical. a ritual drama is an allegory based on ritual or initiatic rites and may constitute in itself a ritual or initiation. amen.a hebrew word introduced into the egyptian mystic rites at an early date as a term used to express the hidden and invisible god, or a truly inspired representative of god. in this latter sense the term is used in the christian bible just once; in rev. iii: 14, jesus is called "the amen. but at a much earlier date the same word, with the same mystic vowel sounds, was used to designate the name

he egyptian mystic rites at an early date as a term used to express the hidden and invisible god, or a truly inspired representative of god. in this latter sense the term is used in the christian bible just once; in rev. iii: 14, jesus is called "the amen. but at a much earlier date the same word, with the same mystic vowel sounds, was used to designate the name of the god of thebes, and the term amen-ra came to express the name and hierarchy of a powerful god among the egyptians. amenhotep iv changed his name to akhnaton because of the significance of the term amen. as used in modern religious practices, the term amen means verily. the origin of the word is found in the sanskrit aum and also in om. amra.if you petition for special help and your petition is answered, you are obliged, by th

HAMIL THE ROSICRUCIAN SEER

tions.excerptsfrom thecrystalmssi i iraphael, sachiel, anael, cassiel, michael] be ye my co255 adjusters and helpers in the name and by the power of the most high god, the fountain of wisdom who knoweth our necessities before we ask and our ignorance in asking things in our blindness. we dare not ask, yet we beg to have these things through the virtue ofthyblessed son the christos and his mother. amen. and by alpha and omega and them that shall come to judge the quick and the dead at the latter day of judgement; that when two or three of us are gathered together whatever we ask for in thy name,thouwilt grant it unto us, as this glass is held in hand through the merits of the lord christos, for he was the truth. so help me god. amen. and if it be on sunday you may say: i pray by all the pow

y, by looking into it, be able to ascertain the answers to my questions.ido now therefore, at this time, most humbly request that (here state the wish).tothese most humble petitions and enquiries thus made known unto thee bythyunworthy servant do thee,0lord, permit them to be answered and to my comprehension.ihumbly implore of thee, that by thy aidimay be enabled to bring this work to perfection. amen. amen. amen. having satisfied yourself in these matters with the crystal or glass for that time you are to discontinue looking in it, and then repeat the following dischargeoalmighty and everlasting god who art blessed for ever more;i,thyunworthy servant, in being satisfied in what thou has condescended to manifest to me at this time, do give thee humble and hearty thanks and implore thee to

the following dischargeoalmighty and everlasting god who art blessed for ever more;i,thyunworthy servant, in being satisfied in what thou has condescended to manifest to me at this time, do give thee humble and hearty thanks and implore thee to open my understanding more and more in these divine things, the mystery of revelations, wheniask them of thee in future, thatimayglorifythymost holy name. amen. amen. amen.[having called down the protection and assistance of god in working the crystal the next step was to call on the protection of the guardian angels. their names were writtenina square on paper then the callwasgiven.]oye glorious angels written in this square [gabriel, zamael,8excerpts fromthecrystalmss[the crystal mss constituted a diary of hockley's experiments with the crystal an

my petition i give humble and hearty thanks unto almighty god in whose name i called thee and thou comest, and now thou mayest depart in peace unto thine orders and return unto me again at what time soever i shall call thee by thine oath, or by thy name, or by thine order, or by thine office whichisgranted from the creator, and the power of god be with me and thee and upon the whole issue of god, amen. glory be to the father, and to the son, and to the holy ghost. asallaerial spirits are very powerful and slow in their appearance, so also is their departure and it would be well for the invocant not to leave the limits of the circle for a few minutes after the licence is recited.crystalirmzancy,or the art ofinooauingspirits by thecrystal107under the compass of the heavens) that you come imm

tinate and refractory spirits,allacarital,maribalcarionurionspytonlorean,marmosagaioucadosutou,astrougardeongtetragram255masonstrallayspignosjahon,eielohimby all aforesaid i charge and command thee spiritvassagoto makehast]e]and come away and appear visibly to me as aforesaid without any further tarrying or delay in the name of him who shall come to judge the quick and dead and the world by fire. amen. this conjuration after repeated, and the invocant being patient and constant in his perseverance, and not disheartened nor dismayed by reason of any tedious prolixity or delay, the spirit will at last appear. bind him with the bond of spirits, and then you may talk with him &c.thatthis is a true experiment and that the spirit hath been obliged to the fellowship and service of a magic artist

s and other holy writings of thy spirits and hast given unto them that useth them faithfully, power thereby to work many things. bless now 0 lord this crystal formed, framed, and written by the hand of thine unworthy servant, that being filled with divine virtue and influence by thy command 0 most holy goditmay show forth its virtue and power to thy praise and glory through jesus christ our lord, amen (thensay)i bless and consecrate this crystal in the name of the father, and of the son, and of the holy ghost.inconsecrating all the instruments &c necessary in thisart,the invocant must repeat the ceremonies &c while placing his hands upon the different articles with his face turned towards the east, having done that, he may then place before the circle the table with the crystal thereon tog

new box or drawer properly fastened, to be kept free from dust, and not to be exposed to, or handled by,anyone,butthe invocant.consecration of the groundbless 0lordi beseechtheethis ground and place and drive away all evil and wickedness from this circle. sanctify and make it become meet and convenient for thy servant to finish and bring to pass therein all my desires throughourlord and saviour, amen. be thou blessed, purified, and consecrated in the nameofthe father, andofthe son, andofthe holy ghost.blessing of the lightsi bless thee in the nameofthe father, andofthe son, andofthe holy ghost.oholy, holy, holylordgod. heaven and earth are full ofthyglory, before whose face there is a bright shining light forever. bless now 0lordthese creaturesoflight which thou hast given for the kindly

dgod. heaven and earth are full ofthyglory, before whose face there is a bright shining light forever. bless now 0lordthese creaturesoflight which thou hast given for the kindly useofman, that they bytheebeing sanctified, may not beputoutnor extinguished by the malice, power or filthy darknessofsatan,butmay shine forth brightly and lend their assistance to this holy work, through christ our lord, amen.consecration of the instrumentsogreat god who art thegodofstrength and greatly to be feared. bless 0lordthese instruments that they may be a terror unto the enemy and therewith i may overcome all phantasms and oppositionsofthe devil through thy influence and helpofthy holy and mighty names.onagla,tetragramma255ton,and in the crossofchrist our only lord, amen.104therosicrucianseerconcerning th

tle belly than hamlet's lean apothecary-let me hear your mind on the subject&ifyou do not come to see me iwillcomehockley'slettersto theirwins83 upon reading your kind favor whatever unpleasantness may have arisen in mymind-letme at once say it is now dispelled, blotted out('not with an angel's tear) and utterlyoblivious255not to be thought of or mentioned in future by either. i hope you will say amen.lsaturday weekrjthoctober is my birthday (69) and i hope by that time to have all my things arranged (except those horrid indispensable books) and fit to be seen. i like my new place very much&my landlord is a bro. mason, tho' very recent, and the place is very pleasant-unfortunately i cannot yet make arrangements for leaving my business but i have a chancery suit accounts to complete&that i

HANDBOOK OF EGYPTIAN MYTHOLOGY

izon where he was reborn at sunrise. the standard image of the horizon was a sun disk between two mountain peaks. two shining trees grew on these mountains, and the double horizon was guarded by a double sphinx or twin lions. see under feline deities; ra; shu and tefnut ammut ammut was a monstrous goddess who devoured the hearts of the evil dead. see also hippopotamus goddesses amun (amon, ammon, amen) amun was the mysterious creator god whose name meant hidden one. he was most commonly shown as a bearded man in the prime of life wearing a headdress surmounted by a double plume. his origins are obscure, but amun and his female counterpart amunet (amaunet) were listed among the divine protectors of the king in the pyramid texts. amun and amunet were part of the group of eight primeval deiti

HEAVEN HELL

, are as important, each in its own way, as the "book of the dead" for they throw considerable light on the development of the material and spiritual elements in the religion of egypt, and commemorate the belief in the existence of numbers of primitive gods, who are unknown outside these books. the "book am-tuat" in the form in which we know it, was drawn up by the priests of the confraternity of amen-ra at thebes, with the express object of demonstrating that their god was the overlord of all the gods, and the supreme power in "pet ta tuat" or, as we should say "heaven, earth, and hell" the tuat, or other world, which they imagined included the tuat of every great district of egypt, viz, the tuat of khenti-amenti at abydos, the tuat of seker of memphis, the tuat of osiris of mendes, and t

r god was the overlord of all the gods, and the supreme power in "pet ta tuat" or, as we should say "heaven, earth, and hell" the tuat, or other world, which they imagined included the tuat of every great district of egypt, viz, the tuat of khenti-amenti at abydos, the tuat of seker of memphis, the tuat of osiris of mendes, and the tuat of temu-kheper-ra of heliopolis. in the book am-tuat the god amen-ra was made to pass through all these tuats as their overlord and god, and his priests taught that all the gods of the dead, including osiris, lived through his words, and that such refreshing as the beings of the tuat enjoyed each day was due to his grace and light during his passage through their regions and circles. moreover, according to the dogmas of the priests of amen-ra, only those wh

of granite, and of sandstone of various kinds, and such materials can only have been required for the building of temples and palaces, and funeral altars and stelae, sarcophagi &c. the fact that the work was begun again in the quarries also proves that the authority of the menthu-heteps was well established. menthu-hetep ii, we are told by an inscription set up in the wadi hammamat by his officer amen-em-hat, caused to be quarried a block of stone which measured eight cubits, by four cubits, by two cubits, i.e, about thirteen feet six inches long, six feet six inches wide, and three feet six inches thick, and it is probable that he required p. 8 this for a sarcophagus. this king is also famous as the maker of a well in the desert, the mouth of which was about sixteen feet six inches square

of all the texts deemed to be of vital importance to the dead, and such a coffin when, as was frequently the case, it was placed in a massive, outer, wooden coffin, served the purpose of the large rolls of papyri inscribed with religious and funeral texts, and illustrated with elaborately painted vignettes, which were buried with the dead from the xviiith to the xxvith dynasty. after the death of amen-em-bat iii, who was perhaps the greatest king of the xiith dynasty, the whole country fell into a state of confusion, and the kings of thebes ceased to be masters of all egypt. the kings of the xiiith dynasty were theban and reigned at thebes, and appear to have maintained their hold p. 16 in a considerable degree upon upper egypt; but the kings of the xivth dynasty reigned at xo s, in the de

e theban kings, who formed the xviiith dynasty, a marvellous development of temple and funeral ceremonies took place, and, thanks chiefly to the vast quantities of spoil which were poured into thebes by the victorious armies of egypt on their return from western asia, the cult of the gods and of the dead assumed proportions which it had never reached before in egypt. the chief deity of thebes was amen, the "hidden" or perhaps "unknown" god, in whose honour a shrine was built to the north of the city, in a place called "ap" or "apt" by the egyptians, and "karnak" by the modern inhabitants of luxor. it is impossible to say at present exactly when the first sanctuary of p. 17 this god was built at thebes, but the discovery of the large collection of 457 votive statues of kings and officials a

city, in a place called "ap" or "apt" by the egyptians, and "karnak" by the modern inhabitants of luxor. it is impossible to say at present exactly when the first sanctuary of p. 17 this god was built at thebes, but the discovery of the large collection of 457 votive statues of kings and officials and other objects, made by m. legrain 1 in 1901-2, indicates that the foundation of the sanctuary of amen dates from a very early period of dynastic history. 2 be this as it may, the god amen seems to have enjoyed no special importance or popularity in egypt until the xiith dynasty, when his sanctuary appears to have been rebuilt and enlarged; but so long as his priests were dependent for maintenance upon the revenues of upper egypt alone neither they nor their god can have enjoyed any very great

they nor their god can have enjoyed any very great wealth. when seqenen-ra iii. defeated the hyksos, and made himself master of all egypt, and when aahmes i (amasis) drove the hyksos out from their stronghold avaris, in the delta, thus completing the work of the deliverance of the country from a foreign yoke, which seqenen-ra iii. had begun, they attributed the success of their arms to their god amen, who was from this time forward regarded not only as the principal god of the egyptians, but as the "king of the gods" soon after amen-hetep i, the successor of aahmes i, came to the throne, he made war against the nubians, and became master of the gold-producing districts of the eastern sudan. his next care was to rebuild, or perhaps to repair and add to, the sanctuary p. 18 of amen, and he

rded not only as the principal god of the egyptians, but as the "king of the gods" soon after amen-hetep i, the successor of aahmes i, came to the throne, he made war against the nubians, and became master of the gold-producing districts of the eastern sudan. his next care was to rebuild, or perhaps to repair and add to, the sanctuary p. 18 of amen, and he founded the famous college of priests of amen, whose counsels guided, both for good and for evil, the destinies of egypt for several hundreds of years. he richly endowed these priests and their god and his temple, and on many of the coffins of this brotherhood are representations of members of the order in the act of worshipping his names, and of pouring out libations before his cartouches. the priests of amen had, no doubt, good reason

sels guided, both for good and for evil, the destinies of egypt for several hundreds of years. he richly endowed these priests and their god and his temple, and on many of the coffins of this brotherhood are representations of members of the order in the act of worshipping his names, and of pouring out libations before his cartouches. the priests of amen had, no doubt, good reason for worshipping amen-hetep with such devotion. it is unnecessary to describe in detail the growth of the cult of amen under the xviiith dynasty, and it will suffice to say that the history of his cult is, practically, the history of egypt for nearly one thousand years. his priests made him possessor of the principal attributes and titles of all the ancient gods of egypt, and their absolute power enabled them to m

HEPTAMERON

st let there be said over it the mass of the holy ghost, and let it be sprinkled with water of baptism. an oration to be said, when the vesture is put on. ancor, amacor, amides, theodonias, anitor, by the merits of thy angel, o lord, i will put on the garments of salvation, that this which i desire i may bring to effect: through thee the most holy adonay, whose kingdom endureth for ever and ever. amen. of the manner of working. let the moon be increasing and equal, if it may then be done, and let her not be combust. the operator ought to be clean and purified by the space of nine daies before the beginning of the work, and to be confessed, and receive the holy communion. let him have ready the perfume appropriated to the day wherein he would perform the work. he ought also to have holy wat

ati. quatenus constringo vos, ut hic ante circulum visibes, affabiles permanetis, tamdiu tamque constantes, nec sint licentia mea recedatis, donec meam sine fallacia aliqua& veredic perficiatis voluntatem, per potenti illius virtutem, qui mare posuit terminum suum, quem pr terire non potest& lege illius potenti, non periransit fines suos, dei scilicet altissimi, regis, domini, qui cuncta creavit, amen. then command what you will, and it shall be done. afterwards license them thus+ in nomine patris+ filii+ spiritus sancti, ite in pace ad loca vestra& pax sit inter nos& vos, parati sitis venire vocati. these are the things which peter de abano hath spoken concerning magical elements. but that you may the better know the manner of composing a circle, i will set down one scheme; so that if any

fifth heaven, therefore on thursday say the prayers following in the four parts of the world. at the east. o deus magne& excelse& honorate, per infinita secula. at the west. o deus sapiens& clare& juste, ac divina clementia: ego rogo te piissime pater, qu d meam petitionem, qu d meum opus& meum laborem hodie debeam complere& perfect intelligere. tu qui vivis& regnas per infinita secula seculorum, amen. at the north. o deus potens, fortis& sine principio. at the south. o deus potens& misericors. the perfume of thursday. saffron. heptameron 16 the conjuration of thursday. conjuro& confirmo super vos, angeli sancti, per nomen, cados, cados, cados, eschereie, eschereie, eschereie, hatim ya, fortis firmator seculorum, cantine, jaym, janic, anic, calbat, sabbac, berifay, alnaym& per nomen adonay

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

he world was not ready for this great revelation. and suppressed his daughter's book when less than 100 copies had been distributed. the withdrawn copies were burnt and the authoress spent much time and money obtaining as many of the issued copies as she could, destroying most of these also' the book was reissued in 1918 with the sanction of isabelle de steiger (formerly a member of the horus and amen-ra temples of the golden dawn at bradford and edinburgh) who had inherited both mrs atwood's papers and, according to mr gilbert, her prophetic mantle 'such a sanction, mr gilbert added 'accords well with the complete lack of recognition given to the suggestive inquiry by more scholarly students of its subject matter' isabelle de steiger (1836-1927) was acquainted with many of the leading per

IRISH WITCHCRAFT AND DEMONOLOGY

ught by their sorcery advice and responses from demons. 4. in their nightly meetings they blasphemously imitated the power of the church by fulminating sentence of excommunication, with lighted candles, even against their own husbands, from the sole of their foot to the crown of their head, naming each part expressly, and then concluded by extinguishing p. 28 the candles and by crying fi! fi! fi! amen. 5. in order to arouse feelings of love or hatred, or to inflict death or disease on the bodies of the faithful, they made use of powders, unguents, ointments, and candles of fat, which were compounded as follows. they took the entrails of cocks sacrificed to demons, certain horrible worms, various unspecified herbs, dead men's nails, the hair, brains, and shreds of the cerements of boys who

ISIS UNVEILED

d. o thou, who art the audut serpent. tremble brfore the hand of him who, having triunqihed of the tortures of hell) dendit gemiubia infemi, recalled the souls to li^t? the more whilst thou decay, the more terrible will be thy torture. by him who twgna over the living and the dead. and who will judge the century by fire, soseiijkir per ignem, etc. in the name of the paths, son. and the holy gbost amen" digitizecoy google the sign op the cross kabausnc s7 language modeled upon a belief in the divinity of christ is, with the ex- cation of a stray expression here and there, identical with the catholic ritual* the latter however makes one improvement, for the original- ity of which the church should be allowed all credit. certwnly nothing so fantastical could be found in a ritual of magic" giv

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

o exposition the latin writings of the great english rosicrucian, robert flood, or fludd (robertus de fluctibus, who lived in the times of james the first and charles the first. our final remarks shall be those of a very famous brother of the r.c, writing under the date of 1653: i will now close up, saith he, with the doxology of a most excellent, renowned philocryphus: soli deo laus et potentia! amen in mercurio, qui pedibus licet carens decurrit aqua, et metallice universaliter operatur. london, january 20th, 1870. contents. chapter the first. page. critics of the rosicrucians criticised. 1 chapter the second. singular adventure in staffordshire. 5 chapter the third. insufficientcy of worldy objects. 13 chapter the fourth. the hermetic philosophers. 19 chapter the fifth. an historical ad

KETAB E SIYAH

in parabolis dicebat illis quomodo potest satanas satanan eicere and he called them unto him, and said unto them in parables, how can satan cast out satan? xx voluntatem luciferius the will of lucifer qui enim fecerit voluntatem luciferius hic frater meus et soror mea et mater est for whosoever shall do the will of lucifer, the same is my brother, and my sister, and mother. xxi veniam forgiveness amen dico vobis quoniam omnia dimittentur filiis hominum peccata et blasphemiae quibus blasphemaverint verily i say unto you, all sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme. 392 xxii contra the other side et ait illis illa die cum sero esset factum transeamus contra and the same day, when the evening had come, he saith unto them, let us pass

qui est et qui erat et qui venturus est omnipotens i am alpha and omega, the beginning and the ending, saith the lord, which is, and which was, and which is to come, the almighty. xli claves inferni the keys to the lower world et vivus et fui mortuus et ecce sum vivens in saecula saeculorum et habeo claves mortis et inferni i am he that liveth, and was dead; and, behold, i am alive for evermore, amen; and have the keys to the lower world and of death. xlii stella matutinam the morning star sicut et ego accepi a patre meo et dabo illi stellam matutinam and i will give him the morning star. xliii venio velociter i come quickly et ecce venio velociter beatus qui custodit verba prophetiae libri huius behold, i come quickly: blessed is he that keepeth the sayings of the prophecy of this book

hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. 45. there is death for the dogs. 46. dost thou fail? art thou sorry? is fear in thine heart? 47. where i am these are not. 48. pity not the fallen! i never knew them. i am not for them. i console not: i hate the consoled& the consoler. 49. i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen (this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg) 50. blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. 51. purple beyond purple: it is the light higher than eyesight. 52. there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is

KNOWLEDGE LECTURE ONE

rces. the qabalistic cross and lesser ritual of the pentagram 1. touching the forehead, say ateh (thou art) 2. touching the breast, say malkuth (the kingdom) 4. touching the right shoulder, say ve-geburah (and the power) 5. touching the left shoulder, say ve-gedulah (and the glory) 6. place the two palms of the hands together upon the breast, and say le-olahm (forever) 7. fingers pointing up, say amen. 8. advance to the east, trace the pentagram with the proper weapon (wand to invoke, dagger to banish. say (i.e, vibrate) yod he vau he- imagining that your voice carried forward to the east of the universe. 9. turning to the south, the same, but say adonai 10. turning to the west, the same, but say eheieh 11. turning to the north, the same, but say agla 12. return to the east, completing the

LAITMAN M THE KABBALAH EXPERIENCE

for there is no one in the mob who will wish to buy it, and the wisdom will be loathsome in their eyes, so that no glory or desire can be bought in return for it. hence, he who wishes to enter may come and enter. and many will roam and the knowledge will increase among the worthy. and by that we will soon be blessed with the coming of the messiah and the redemption of our souls soon in our days, amen. w h at i s t h e s e n s at i o n o f t i m e? q: the end of the world did not come in the year 2000, and you deny any reference to human time. what, then, is the sensation of time and where does it come from? a: there is a spiritual time, which is a sequence of situations (you can read about it in the first part of the study of the ten sefirot v inner reflection. the sensation of time in ou

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

tion (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the light. the pledge and the blessing. the ceremony of the holy angels. the lodge and officers. the triangle of adepts. the arrival of the angels. the building of the temple of the angels. the ceremony in

ed. these splendid processions swept down the river between the thronging multitudes of worshippers, shedding the benediction of the gods as they passed by, and evoking tremendous enthusiasm and devotion in the people. 48. the ancient egyptians have often been accused of polytheism, but in reality they were no more guilty of the charge than are the hindus. all men knew and worshipped the one god, amen-ra, the gone without a second h, the centre of whose manifestation on the physical plane is the sun; but they worshipped him under different aspects and through different channels. in one of the hymns addressed to him it was said: 49. the gods adore thee, they greet thee, o thou the one dark truth, the heart of silence, the hidden mystery, the inner god seated within the shrine, thou producer

kind. 51. the cult of the gods was in reality but little different from the cult of angels and saints in the catholic church. just as christians look to st. michael and to our lady as real personages and hold festivals in their honour, so in ancient egypt adoration was offered to isis and osiris, and to other deities likewise. in the ultimate these august names referred to aspects of the godhead, amen-ra, for the trinity in egypt was represented by father, mother, son- osiris, isis and horus instead of the christian presentation of father, son, and holy spirit; but below that divine level there were then, as there are now, great beings in whom the ideal was embodied, who acted as representatives and as channels of god fs threefold power and grace to man. furthermore there are hierarchies o

een hundred years before the clan returned from its mountain refuge, grown into a great nation. 64. but long before this half-savage tribes had ventured into the land, fighting their primitive battles on the banks of the great river which had once borne the argosies of a mighty civilization, and was yet to witness a revival of those ancient glories, and to mirror the stately temples of osiris and amen-ra. the first of the several races that entered the country was a negroid people from central africa; they had, however, been displaced by various others before the aryo-egyptians returned from arabia, settled near abydos, and gradually in a peaceful manner became once more the dominant power. two thousand four hundred years later the manu (under the name of menes) incarnated, united the whol

honour to belong to it. 65. the grand lodges 66. during the time when i was living in egypt, the government of the country was directed from within the organization of the mysteries. egypt was divided into forty-two nomes or counties, and the nomarch or ruler of the county was the master of the principal lodge of the nome. there was a grand lodge- not to be confused with the three grand lodges of amen to be described later- which consisted of all the nomarchs, and of which the grand master was the pharaoh. this grand lodge was convened at memphis, and worked a different ritual from those of the lower grades. it was to this body that the pharaoh announced his decrees; for although his power in the land was almost absolute, yet before any serious decision was made he always took counsel with

ere a very capable body of men. lesser matters were settled by an executive committee of this lodge over which the pharaoh presided; but important steps were always discussed in grand lodge itself. thus the mysteries entered into political as well as into religious life in the old days; and politics were much less selfish in consequence. 67. there were in egypt in those days three grand lodges of amen, each of which was strictly limited to forty members, every one of whom was a necessary part of the machine. including the officers, whose business was the recitation of the office and the magnetization of the lodge, each member was the representative of a particular quality. one was called the knight of love, another the knight of truth, another the knight of perseverance, and so on; and eac

hey have settled their differences. in ancient egypt there was an intensity of brotherly feeling between the members of a lodge which is probably rarely attained now; they felt themselves bound together by the holiest of ties, not only as parts of the same machine, but actually as fellow-workers with god himself. 70. the ritual worked by the grand lodges was known as the building of the temple of amen; a translation of its actual wording will be given in another part of this book. it was indeed one of the most splendid and powerful sacraments known to man. it was celebrated for thousands of years, during which egypt was a mighty land, but a time came when the egos most advanced in evolution began to seek incarnation in new nations, in which, as in different classes in the world-school, the

mote it be. h gmote h is an old anglo-saxon form of gmay h, and this expression is the masonic gamen h. but just as gamen h is often interpreted gso may it be h, so is this splendid masonic expression often degraded to the level of a mere assent or pious wish. and again, just as gamen h is not a wish but an assertion- the most sacred oath of ancient egypt, which none would ever dare to break. gby amen it shall be so h- so is this masonic exclamation to be taken as the strongest affirmation. gso shall it be h. not: gwe pray or we hope that it may be so h, but gwe shall make it so h. this is shown by the emphatic outstretching of the right hand at the level of the shoulder, this being a well-known sign of power and command. 420. immediately after this the r.w.m, acting in the name of t.g.a.o

instruction, that of the rose-croix or red masonry, is devoted to the knowledge and assurance of good, while to the second stage, that of the knight k.h, is assigned the knowledge of apparent evil and its explanation. next, in the first steps of white masonry, the crown of the whole glorious structure, the aspirant learns to see the underlying justice of the great and eternal god, called in egypt amen-ra, who stands behind all alike, whether it seems to us evil or good. we are told that in older days, before the kaliyuga, in which the apparent evil predominates over the good, the knight k.h. wore regalia of yellow instead of black. 799. the 30 links the knight k.h. to the ruling rather than to the teaching branch of the great hierarchy. he should become a radiant centre of perennial energy

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

t light is nearer than aught else, within his very heart. for every man the reality is nearer than any ceremony, for he has only to turn inwards, and then will he see the light. that is the object of every ceremony, and ceremonies should not be done away with, for i come not to destroy but to fulfil. when a man knows, he goes beyond the ceremony, he goes to osiris, he goes to the light, the light amen-ra, from which all came forth, to which all shall return. 57. osiris is in the heavens, but osiris is also in the very heart of men. when osiris in the heart knows osiris in the heavens, then man becomes god, and osiris, once rent into fragments, again becomes one. but see! osiris the divine spirit, isis, the eternal mother, give life to horus, who is man, man born of both, yet one with osiri

fane. 176. thus the first stage of the higher instruction, that of the rose-croix or red masonry, was devoted to the knowledge of good, while the second stage, that of k.h. or black masonry, was devoted to the knowledge of evil. next, in the first steps of what we call white masonry, the crown of the whole glorious structure, the candidate learnt to see the underlying justice of that eternal god, amen-ra, who stands behind good and evil alike. in older days, before the kali yuga, in which evil predominates over good, the knights k.h. wore regalia of yellow instead of black. 177. our 30 links the knight k.h. to the ruling rather than the teaching branch of the great hierarchy; he should become a radiant centre of perennial energy, which is intended to give him strength to overcome evil and

ration of their mysteries, preserved in hebrew tradition as the tabernacle; in this they worked in essence the egyptian rituals, though the whole celebration was under such conditions on a much smaller and less splendid scale. these are the facts lying behind the masonic tradition of the first or holy lodge. 270. the prophets 271. it appears that moses was also acquainted with the great ritual of amen as worked in the mysteries of egypt, and some portion at least of this tradition was transmitted to his successors. there arose in later times a school in connection with the mysteries, the members of which had the idea of personifying the children of israel as one being who might shed blessing over all nations; and they attempted to arouse among them the sense of unity necessary for this pur

tes inherited what was afterwards known as the mithraic eucharist, the ceremony of bread and wine and salt, which, as we shall see later, was transmitted through the ages until it was incorporated in the modern degree of the rose-croix of heredom. the consecration of those elements was and is wonderful, though there is not so full a descent of the divine presence as in the corresponding ritual of amen used in ancient egypt. it seems probable, however, that the lord christ took the mithraic supper as the basis of his holy eucharist, and while preserving the ancient symbolism of the elements changed them into his own special vehicle, symbolized as his body and blood- the very closest and most intimate of all the sacraments known to man. 297. the mithraic eucharist brought the worshipper into

t symbolism of the elements changed them into his own special vehicle, symbolized as his body and blood- the very closest and most intimate of all the sacraments known to man. 297. the mithraic eucharist brought the worshipper into close touch with the divine life; the mystic supper of the rose-croix lifts the sovereign prince into a wonderful union with christ, the lord of love; in the ritual of amen the brn. bowed to each who had partaken of the sacrament saying, thou art osiris. the holy eucharist of the christian church is the last and most wonderful of all, for in it we receive him, the lord of love, and the sacred host is just as fully and perfectly his vehicle as was the body of jesus in palestine two thousand years ago. it seems probable that he took the existing sacrament which wa

itself so. i have explained in the hidden life in freemasonry that in egypt thousands of years ago there were three grand lodges which differed from all the rest in their objects and workings, and that it was these three lodges which, at certain stated times every year, undertook the duty of flooding the land with spiritual force by means of the magnificent ritual of the building of the temple of amen(*the hidden life in freemasonry, p. 290) when the brn. were performing that holy duty they showed their solidarity with ordinary masonry by opening in the 1 and raising the lodge as quickly as possible to the 3 before commencing their wonderful work; on the comparatively rare occasions when they had to admit a candidate carefully selected from one of the craft lodges, they did not open in blu

LIBER LXI

of the practice. 33. summary concluded. these are the practices to be performed in token of thanksgiving for success. 1. aspiration to liber xi. 2. preaching of theta-epsilon-lambda-eta-mu-alpha to mankind. 3. blessing and worship to the prophet of the lovely stto liber lxi vel causae a'.a. the preliminay lection including the history lection the preliminary lection in the name of the initiator, amen. 1. in the beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process by which a man comes to learn that unknown crown. 3. though none can communicate either the kn

LIBER O

rituals of the pentagram and hexagram must be committed to memory; they are as follows- the lesser ritual of the pentagram i. touching the forehead say ateh (unto thee, ii. touching the breast say malkuth (the kingdom, iii. touching the right shoulder, say ve-geburah (and the might, iv. touching the left shoulder, say ve-gedulah (and the glory, v. clasping the hands upon the breast, say le-olahm, amen (to the ages, amen. vi. turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e. vibrate) hvhy. vii. turning to the south, the same, but say ynda. viii. turning to the west, the same, but say hyha. ix. turning to the north, the same, but say alga (pronounce: ye-ho-wau, adonai, eheieh, agla. x. extending the arms in the form of a cross say, xi. b

LIBER 777

-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations; 11-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of the concealed acyr the head ymynp rwa the inner ligh

or counted in the numeration, which explains the fourth dot in m. m and the greenish-yellow coloured band in the glyph for the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu liber 777 54 line 24: possibly on (ayin nun) should also be referred here. col. xlvi. crowley s later attributions of the taoist principles and the trigrams of the i ching to the sephiroth are given in the book of thoth (appendix ii, diagram the chinese cosmos) thus: 0: tao

LIBER AASH

ity, even in triangles.is not my symbol a triangle?.ever in circles.is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up. hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is the mother of war, in the darkness that holds light in his hand as a harlot that plucks a jewel from her nostrils. 39. so the

LIBER ALEPH

, until the ancient elasticity return, so that thou mayst walk, run, and leap naturally and with rejoicing. also, since these fetters are as a bond almost universal, be instant to declare the law of liberty, and the full knowledge of all truth that appertaineth to this matter; for if in this only thou overcome, then shall all earth be free, taking its pleasure in sunlight without fear or phrenzy. amen. t the book of wisdom or folly 7 z de natura sua percipienda (of percieving one.s nature) nderstand, o my son, in thy youth, these words which some wise one, now nameless, spake of old; except ye become as little children ye shall in no wise enter into the kingdom of heaven. this is to say that thou must first comprehend thine original nature in every point, before thou wast forced to bow bef

lso that all action is in some sense magick, being an essential part of that great magical work which we call nature. then thou hast no free will? verily, thou hast said. yet nevertheless it is thy necessary destiny to act with that free will. thou canst do nothing save in accordance with that true nature of thine and of all things, and every phenomenon is the resultant of the totality of forces; amen. then thou needest take no thought and make no effort? thou sast sooth; yet, art thou not compelled to thought and effort in the way of nature? yea, i, thy father, work for thee solicitously, and also i laugh at thy perplexities; for so was it fore-ordained that i should do, by me, from the beginning. a liber aleph vel cxi 58 b# de comedia universa, qu dicitur (of the universal comedy, which

ue or triumph of love in his most universal comprehension, but the ecstasy of science is a continual orgasm of light; that is, of the mind. thou sayest, o my father, how may i attain to this fulness and perfection? art thou there, o my son? it is well, and blessed be the bed wherein thou was begotten, and the womb of thy sweet mother hilarion, my concubine, holy and adulterous, the scarlet woman! amen! l liber aleph vel cxi 136 e# de ecstasia samadhi, quo modo ab illis differt (of the ecstasy of samadhi, how it differs from these) onfuse thou not this beatific vision with the trances called samadhi; yet is samadhi the pylon of the temple hereof. for samadhi is the orgasm of the coition of the unlike, and is commonly violent, even as the lightning cometh of the discharge between two vehicle

, here in this which i have written is a point of judgment in they work to bring into the light of initiation such as come unto thee, affirming their will to his attainment. for every one hath his own path and his own law, and there is no art in magick but to seek out that path and that law, that he may pursue the one by the right used of the other. it shall be that one cometh unto thee, desiring amen-ra (i speak in a figure or exemplar) another asi, a third hoor-pa-kraat; or again, one seeketh instruction in obeah, and his fellow in wanga; and of all these not one in ten thousand shall be aware of his true way. for albeit our last step is one for all, yet his next stem is particular to each. therefore is the preparation of a student that seeketh our holy order of a.a. most general, inform

LIBER ASTARTE

himself to watch those phases of himself. and to do this a high 1 [lat .hail mary. seems too short to be a practical mantra; possibly refers to the traditional prayer which begins with these words; in full, ave maria, gratia plena, dominus tecum; benedicta tu in mulieribus, et benedictus fructus ventris tui, iesus; sancta maria, mater dei, ora pro nobis peccatoribus nunc et in hora mortis nostra. amen; although that if anything seems too long. your mileage may vary. t.s] 2 [grk .hail, saviour of the world; io pan, io pan] 3 [arabic .he is god and there is no other god than he] svb figvra clxxv 9 art, and pertaineth not altogether to the grade of philosophus. neither is it of itself helpful, but rather the reverse, in this especial practice. 26. concerning silence. now there may come a time

LIBER CCC KHABS AM PEKHT

instructions for the extension of the o.t.o. are given in another epistle. constant practice of these recommendations will develop skill in him or her that practiseth, so that new ideas and plans will be evolved continually. furthermore, it is right that each and every one bind himself with an oath magical that he may thus make freedom perfect, even by a bond, as in liber iii it is duly written. amen. now, son, note, pray thee, in what house we write these words. for it is a little cottage of red and green, by the western side of a great lake, and it is hidden in the woods. man, therefore, is at odds with wood and water; and being a magician bethinketh himself to take one of these enemies, wood, which is both the effect and cause of that excess of water, and compel it to fight for him aga

LIBER CHANOKH

spirit. e.the root of the powers of air. h.the root of the powers of water. n.the root of the powers of earth. b.the root of the powers of fire. the four aces] liber lxxxiv 23 the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha alga exarp [make the invoking pentagram of air in these names: hwhy yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) make

t wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha alga hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] liber lxxxiv 25 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, spirits of water, adore your creator [mak

the forty-eight keys or calls 26 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce .the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over the fish of the sea and over the fowl of the air

your mysteries: for why? our lord and master is the all- one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha alga bitom [make the invoking pentagram of fire, and pronouce \yhla twabx hwhy] the forty-eight keys or calls 28 [make the sign of leo with censer (or other suitable weapon] in the name of lakim, archangel of fire, spirits of fire, adore your creator [make the cross] in the names and letters of the great southern qu

LIBER CLXV A MASTER OF THE TEMPLE

be made to balance the first six, and that what is passed may yet be for the best? at that time he had not found out that things always turn out for the best; it took him a long while to realize this, but it is evident that soon afterwards his efforts produced some result; for we find an entry on sunday, august 7th, 1910. i have found (for a few moments) the peace which passeth all understanding. amen. this was evidently the foreshadowing of his first really notable result, the first dawning of l.v.x. which he experienced on august 29th. there is an entry on september 2nd, full of joy and gladness and wonder at his first illumination; and then, three days later, he had evidently recognised that this alone was not enough, and this was evidently the reason for the next somewhat curious entry

ing to ask the one last question. why? i have written it. an awful stillness falls. i am alone in my lodgings, i have no money, and i cannot use my will to demand it from others if i can give nothing in return to help them to find what they really seek. i have cried with christ eli, eli, lama sabacthani. i have suffered the bloody sweat with him on the cross, and now i say with him it is finished amen. one last note occurs to me before i wrap up this book and seal it and address it to f. in whose hands it will be safe. i looked into the eyes of a little child this evening. does the answer lie there? sep. 5th, 12:26 p.m. it is over. i have unsealed the package and once more opened the book. this time it will be but a short entry. very quietly i knelt; i did not robe or burn incense. i just

i do not put the answer down. it was given in silence and must remain in silence. still there seemed to be just one little ripple of joy in the great silent sea as another sould gently sank to its rest, and the silent voices whispered welcome brother. then all was calm and peace as before. the little ripple flowed on to let the whole world know, then, having delivered its message, all was still. amen. whatever the nature of this illumination, probably a state of dhyana, it left a very marked result on the consciousness of frater v.i.o, and gave him the necessary energy to continue his work through many a dark and dismal period. he himself could not gauge its value at all at the time. he was alone in vancouver and out of touch with the order, having received no further word from his neophy

refore to omit the word and from his conversation for that period. his record of this experiment is kept in detail2 and may prove interesting to other students; so i shall transcribe it in full. saturday, jan. 7th, 1911. vancouver, b. c. 4 p.m. have just received the equinox and am going to experiment with the control of speech by not using the word and for one week. may my lord adonai assist me. amen. sat. 7th, 12 midnight. although continually watchful, have had to chastise myself 15 times since 4 o c. will try and make a better record to-morrow (i am certain that i have not missed cutting arm immediately after using the word) sun. 8th, 11:30 p.m. said prohibited word 2. before rising in morning. 1. during conversation. 3. during singing practice. 1. at tea. 1. in evening. 1. supper. tot

oy the subtle presence of my lord interiorly during the whole of the twelfth day. but he withdrew himself. yet leaving a comfort not to be told, a peace. the peace. yes, with me also the peace has remained, but sometimes i cannot connect myself with it, or fail to do so, being led away by maya. then comes the entry of the thirteenth day: being entered into the silence let me abide in the silence. amen. and here i am puzzled. either j. st. j. attained permanently to a state such that he was never again annoyed by the silly mistake of identifying himself with the body, or he did not.3 but after all, what has that to do with v.i.o? it has certainly nothing to do with c.s.j. but how do i stand? this seems to be the position. while in normal consciousness i know that i (or not i) am ever in the

ree months prescribed by his neophyte came to an end. he writes: i feel they have been 3 he had finished his immediate work, and went back into the world, as per liber vii, ii: 51-53, bestowing on himself this benediction as he did so. o.m. liber clxv 149 well spent, and that i have gained a more certain control of my body and mind, but realize how much is needed before. 0. peace unto all beings. amen. section iv april 30th, 1911, to october 13th, 1912 frater v.i.o. next experienced a state of dryness such as almost invariably follows a partial success. on sunday, may 7th he writes: i have not made an entry in this record for a whole week. i seem to be losing control, and my diary, lying untouched in my drawer, is becoming like a horrible fiend. it worries me when i do not enter it; and ye

a little friendly push and a few words of advice. i feel like dropping it all for a time; but that is perhaps the very thing that is so difficult, in fact, the whole trick! o dear, i am certainly having a spell of dryness. but i will plod on, on, on, and in, in, in. o for one kiss, or the echo of a kiss, my lord adonai. i yearn for thee, i am parched for thee. let me be utterly consumed in thee! amen. saturday, june 10, 1911. tonight i must write an entry. i must. and it is time. why have i not done so before? because i have experienced a dryness for the last month, and have made no definite effort to overcome it, but have just kept a firm hold on the little atom of real knowledge i have obtained& setting my face still towards the east, have plodded on with this material existence and the

d 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 beginning of the reflection of thee. o god, wrap me utterly away, beyond even this bliss. let me be utterly consumed in thine essence. amen. liber clxv 155 however, on the day, the 12th of october, when he came actually to use his invocation (prepared and illuminated during his retirement) expecting the result might occur, he writes as follows: at precisely 6:50 i entered the temple, lit the incense and robed. all being in order i knelt in prayer and at 7 p.m. i arose and performed the banishing ritual of the pentagram, then, tak

ll that he hath done, shall ye do; and when this cometh, ye shall know that i am the lord. also, son of man, shall it not be in the day when i take from them their strength, the joy of their glory, the desire of their eyes, and that whereon they set their minds. in that day shall thy mouth be opened. and thou shalt speak. and thou shalt be a sign unto them, and they shall know that i am the lord. amen. the equinox 156 a last note: truth must ever be one. whatever i expected, i found not. but why should i grieve because of having exposed some of my illusions? i have held to the truth, and the truth remains, for the truth is ever one, yea, the truth is ever one. amen. section v january 1st, 1913, to december 31st, 1913 we must now pass on to fra v.i.o. s diary for the year 1913, e.v. i can f

LIBER CORDIS CINCTI SERPENTE

sinuous one entwined about thee, heart of gold! 28. my head is jewelled with twelve stars. my body is white as milk of the stars; it is brightwith the blue of the abyss of stars invisible. 29. i have found that which could not be found; i have found a vessel of quicksilver. 30. thou shalt instruct thy servant in his ways, thou shalt speak often with him. 31 (the scribe looketh upwards and crieth) amen! thou hast spoken it, lord god! 32. further adonai spake unto v.v.v.v.v. and said: 33. let us take our delight in the multitude of men! let us shape unto ourselves a boat of mother-of-pearl from them, that we may ride upon the river of amrit! 34. thou seest yon petal of amaranth, blown by the wind from the low sweet brows of hathor? 35 (the magister saw it and rejoiced in the beauty of it) li

thee is the end, not the beginning. 63. let darkness cover up the writing! let the scribe depart among his ways. 64. but thou and i are stretched at our ease among the vines; what is he? 65. o thou beloved one! is there not an end? nay, but there is an end. awake! arise! gird up thy limbs, o thou runner; bear thou the word unto the mighty cities, yea, unto the mighty cities. 11 iii 1. verily and amen! i passed through the deep sea, and by the rivers of running water that abound therein, and i came unto the land of no desire. 2. wherein was a white unicorn with a silver collar, whereon was graven the aphorism linea viridis gyrat universa. 3. then the word of adonai came unto me by the mouth of the magister mine, saying: o heart that art girt about with the coils of the old serpent, lift up

waxed thrice he became an uraus serpent, and the poison of the fang was established in him and his seed even for ever and for ever. 57. o thou serpent apep, my lord adonai, it is a speck of minutest time, this travelling through eternity, and in thy sight the landmarks are of fair white marble untouched by the tool of the graver. therefore thou art mine, even now and for ever and for everlasting. amen. 28 liber lxv 58. moreover, i heard the voice of adonai: seal up the book of the heart and the serpent; in the number five and sixty seal thou the holy book. as fine gold that is beaten into a diadem for the fair queen of pharaoh, as great stones that are cemented together into the pyramid of the ceremony of the death of asar, so do thou bind together the words and the deeds, so that in all i

LIBER CXCVII STORY OF SIR PALAMEDES

re to attain and all this miracle is naught. off on my travels once again! i keep my youth regained to foil old time that took me in his toil. i keep my strength regained to chase the beast that mocks me now as then dear christ! i pray thee of thy grace take pity on the forlorn case of palamede the saracen. 92 xl sir palamede the saracen hath see the all; his mind is set to pass beyond that great amen. far hath he wandered; still to fret his soul against that soul. he breaches the rhododendron forest-net, his body bloody with its leeches. sternly he travelleth the crest of a great mountain, far that reaches toward the king-snows; the rains molest the knight, white wastes updriven of wind in sheets, in torrents, fiend-possessed, up from the steaming plains of ind. they cut his flesh, they c

e. the goodliest gree sits on the gay knights, one and all; till arthur .of your chivalry, knights, let us drink the happiness of the one knight we lack (quoth he .for surely in some sore distress may be sir palamede. then they rose as one man in glad liesse to honour that great health .god.s way is not as man.s (quoth lancelot .yet, may god send him back this day, his quest achieved, to camelot .amen. they cried, and raised the bowl; when.the wind rose, a blast as hot as the simoom, and forth did roll a sudden thunder. still they stood. then came a bugle-blast. the soul liber cxcvii 96 of each knight stirred. with vigour rude, the blast tore down the tapestry that hid the door. all ashen-hued the knights laid hand to sword. but he (sir palamedes) in the gap was found.god knoweth.bitterly

LIBER DCCCLX JOHN ST

pressions. one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.00. i now proceed to the hammam. 12.00. the bath is over. i continued the mantra throughout, which much alleviated the torture of massage. but i could not get steady and easy in my .sana or even in the hanged man or shav.sana, the .corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10

that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and liber dc

n an ass or hall caine1. to work the whole operation in m.l.dh.ra.with the obvious result. 1 a bad novellist [ms. note by ac in equinox i (1, transcribed by yorke] liber dccclx 72 there are only two more idiocies to perform.one, to take a big dose of hashish and record the ravings as if they were s.madhi; and two, to go to church. i may as well give up. yet here answers me the everlasting yea and amen: thou canst not give up, for i will bring thee through. yet here i lie, stripped of all magic force, doubting my own peace and faith, farther from adonai than ever before.and yet.and yet. do i not know that every error is a necessary step in the path? the longest way round is the shortest way home. but it is disgusting! there fs a grim humour in it, too. the real devil of the operation must b

t lightning speed. attempt to write slowly is painful. 8.20. the thought too, is wandering all over the world. since the last entry, very likely, the beast has not thought even once of adonai. 8.35. the reading of the ritual has done much service, though things are still far from calm. yet the mighty flood of the chitta is again rolling its tremendous tide toward the sea. the sea of annihilation. amen. 9.00. returning home, with his eyes fixed on the supreme glory of the moon, in his heart and brain invoking adonai, he hath now entered into his little chamber, and will prepare all things for the due performance of the new ritual which he hath got by heart. 9.35. nearly ready. in a state of very intense magical strain. anything might happen. 9.48. washed, robed, temple in order. will wait u

aised again into english (of sorts, ascended into the pantheon of the literary guide and sitteth on the right hand of edward clodd: whence he shall come to judge the thick in the head. i believe in charles watts; the rationalist press association; the annual dinner at the trocadero restaurant; the regularity of subscriptions, the resurrection in a sixpenny edition, and the book-stall everlasting. amen. 3.00. arrived at brenner.s studio, and went on with the .moulage. of my .sana. 4.20. left the studio; walk with mantra. 4.55. mantra-march. pr.n.y.ma; quick-time. very bracing and fatiguing, both. at dome to drink a citron presse. reflections have been in my mind upon the grossness of the theistic conception, as shewn even in such pictures as raphael.s and fra angelico.s. how infinitely subt

a single arm! o thou that glitterest in the moon! i weave thee in the spinning charm; i lure thee with the billowy tune. the dead man ankh-af-na-khonsu hath parted from the darkling crowds, hath joined the dwellers of the light, opening duant, the star-abodes; their keys receiving. the dead man ankh-af-na-khonsu hath made his passage into night, his pleasure on the earth to do among the living.1 amen amen without lie amen, and amen of amen. 12.40. i shall lie down to sleep in my robes, still wearing the ring of the masters, and bearing my wand in my hand. for to me now sleep is the same as waking, and life the same as death. in thy l.v.x. are not light and darkness but twin children that chase each other in their play? 7.55. awoke from long sweet dreamless sleep, like a young eagle that s

ul. even as a lover that swoons with excess of pleasure at the first kiss of the beloved, even so was i, oh my lord adonai! wherefore i am come hither to my chamber to enflame myself in praying at the altar that i have set up. and i am ready, robed, armed, anointed. 11.35. ardesco. the thirteenth day. it is eight o.clock in the morning. being entered into the silence, let me abide in the silence! amen [this text was first published as a supplement to equinox i (1. in the 1913 .syllabus. it was declared to be liber dccclx 'ion .john) in class c. the frontispiece photograph of crowley with a dead cat on his back appeared in the equinox publication; while not captioned, the contents page gave it the title .blind force. name and dates &c. in red were given as dashes or rows of dots with initia

LIBER LIBERI VEL LAPIDIS LAZULI

was priest of ammon-ra, who saw the nile flow by for many moons, for many, many moons, am the young fawn of the grey land. 16. i will set up my dance in your conventicles, and my secret loves shall be sweet among you. 17. thou shalt have a lover among the lords of the grey land. 18. this shall he bring unto thee, without which all is in vain; a man fs life spilt for thy love upon mine altars. 19. amen. 20. let is be soon, o god, my god! i ache for thee, i wander very lonely among the mad folk, in the grey land of desolation. 21. thou shalt set up the abominable thing of wickedness. oh joy! to lay that corner-stone. 22. it shall stand erect upon the high mountain; only my god shall commune with it. 23. i will build it of a single ruby; it shall be seen from afar off. 24. come! let us irrita

LIBER LVII

interesting enough. a, for example, is a w between y and y, making 26. thus hwhy 26= a, 1. therefore jehovah is one. but it would be as pertinent to continue 26= 2 13, and 13= achad= 1, and therefore jehovah is two. this then is an absurdity. yes; but it is also an arcanum! how wonderful is the qabalah! how great its security from the profane; how splendid its secrets to the initiate! verily and amen! yet here we are at the old dilemma, that one must know truth before one can rely upon the qabalah to show truth. like the immortal burglar. bill wouldn.t hurt a baby.he.s a pal as you can trust. he.s all right when yer know .im; but yer.ve got to know .im fust. so those who have committed themselves to academic study of its mysteries have found but a dry stick: those who have understood (fav

. quoth i .that first word of our law contains but six letters. for six years did i study that word by day and by night; and at the end of that time did i not dare to utter the first letter of those six letters. thus humbling myself did i abash both the holy yogi and my venerable frater i.a. but alas! tetragrammaton! alas! adonai! the hour of my silence is past. may the hour of my silence return! amen) part i the universe as it is section i 0. the negative.the infinite.the circle, or the point. 1. the unity.the positive.the finite.the line, derived from 0 by extension. the divine being. 2. the dyad.the superficies, derived from 1 by reflection 1 1, or by revolution of the line about its end. the demiurge. the divine will. 3. the triad, the solid, derived from 1 and 2 by addition. matter. t

he highest unity, if it move or energise, means war. 86 \yhla. see .a note on genesis. equinox, no. ii. 90. number of tzaddi, a fishhook= tanha, the clinging of man to life (9, the trap in which man is caught as a fish is caught by a hook. the most material aspect of animal life; its final doom decreed by its own lust. also \ym, water. 91. 91= 7 x 13, the most spiritual form of the septenary. ma, amen, the holiest title of god; the amoun of the egyptians. it equals ynda hwhy (yhnwdhay, interlaced, the eight-lettered name, thus linking the 7 to the 8. not that ma (recknoning as final, 700= 741= ctma, the letters of the elements; and is thus a form of tetragrammaton, a form unveiled. 100. the number of q, the perfect illusion, 10 10. also [k, kaph, the wheel of fortune. the identity is that

LIBER LXI VEL CAUSAE

mbers are by myself. key entry from the printed edition in the equinox; could probably use further proofreading (c) ordo templi orientis. key entry, annotation &c. by frater t.s. for niwg/ celephais press. last revised 13.06.20erliber lxi vel cavsa a a the preliminary lection i n c l u d i n g the history lection v a a publication in class d 1 the preliminary lection in the name of the initiator, amen. 1. in the beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process whereby a man comes to learn that unknown crown. 3. though none can communicate either the kno

LIBER LXVII THE SWORD OF SONG

; and mercury stood far from the sun. yet the suggler was ever in the sign of sorrow, and the fig tree was not far. so went our father to the fool.s paradise of air. but it is not lawful that i should write to you, brethren, of what there came to him at that place and time; nor indeed is it true, if it were written. for alway doth this arcanum differ from itself on this wise, that the not and the amen,1 passing, are void either on the one side or the other, and who shall tell their ways? so our father, having won the serpent crown, the ur us of antient khem, did bind it upon his head, and rejoiced in that kingdom for the space of two hundred and thirty and one days2 and nights, and turned him toward the flaming sword.3 now the sword governeth ten mighty kingdoms, and evil, and above them i

. we leave the rest to the insight of the reader. abiegnus. mysterium i. n. r. i. mysterium lvx. pastos. trinitas. unitas. serpentes 86 appendix ii ain elohim. the chariot. four hundred and eighteen. five are one, and six are diverse, five in the midst and three on each side. the word of power, double in the voice of the master. ain elohim. four sounds of four force. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of gold, studded with gems

in having eight senses. further, he beheld a cavern full of most ancient bones of men, and therein a lion with the voice of a dog. then came a voice .thirteen1 are they, who are one. once is a oneness: twice is the name: thrice let us say not: by four is the son: by five is the sword: by six is the holy oil of the most excellent beard, and the leaves of the book are by six: by seven is that great amen. then our father saw one hundred and four horses that drove an ivory car over a sea of pearl, and they received him therein and bade him be comforted. with that he awoke and saw that he would have all his desire. in the morning therefore he arose and went his way into the desert. there he clomb an high rock and called forth the eagles, that their shadow floating over the desert should be as a

ame untarnished. may the red plague rot their vitals! thus, o my brethren, thus and not otherwise was the passing over of that great and wonderful magician, our father and founder. may the dew of his admirable memory moisten the grass of our minds, that we may bring forth tender shoots of energy in the great work of works. so mote it be! benedictvs doninvs devs noster qvi nobis dedit signvm r. c. amen. 91 1902 tycarb an essay in ontology with some remarks on ceremonial magic tycarb o man, of a daring nature, thou subtle production! thou wilt not comprehend it, as when understanding some common thing. oracles of zoroaster. in presenting this theory of the universe to the world, i have but one hope of making any profound impression, viz..that my theory has the merit of explaining the diverge

ble eightfold path to return from our little digression to the original plan of our essay. it is time to note the .noble eightfold path. referred to and its consideration deferred, in sec-tion iii. in this fourth noble truth we approach the true direction of buddhism; progress is but another word for change; is it possible to move in a direction whose goal is the changeless? the answer is yea and amen! and it is detailed in the noble eightfold path, of which i propose to give a short resum. first, however, of the goal. it may be readily syllogised: all existing things are (by nature, inevitably) subject to change. in nirvana is no change. no existing thing is or can be in nirvana. now here is the great difficulty; for this syllogism is perfectly sound, and yet we speak of attaining nirvana

LIBER LXXVIII

his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hidden things, to the glory of thine ineffable name. amen. 3. hand the cards to querent, and bid him think of the question attentively, and cut. 4. take the cards as cut, and hold as for dealing. first operation this shows the situation of the querent at the time when he consults you. 1. the pack being in front of you, cut, and place the top half to the left. 2. cut each pack again to the left. 3. these four stacks represent i h v h, from right to l

LIBER MMCMXI NOTE ON GENESIS

he higher will, he becometh hwchy, no longer angry and jealous, but the self-sacrificer and the atoning and reconciling one. crowley.s remark in the footnote on p. 16 concerning the counting of final forms of letters as higher values is largely mystification: as a general rule, higher values for final forms of letters are used when to do so would give a more interesting or useful result, e.g. ma, amen= 741 counting= 700= tcma, the letters referred to the 4 elements; or when it was desired to concoct names adding to 3321 for the intelligence and spirit of the moon &c. to reduce hwchy to 29 (footnote p. 17) requires reducing the shin to 3 but still countin the yod as 10, i.e. 10+5+3+6+5= 29; if every letter is reduced to units we get 1+5+3+6+5= 20. alternatively if we just take the ordinary

LIBER O

s of the pentagram and hexagram must be committed to memory. they are as follows. the lesser ritual of the pentagram (i) touching the forehead, say ateh (unto thee (ii) touching the breast, say malkuth (the kingdom).8 (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen (vi) turning to the east, make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e, vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla.9 (x) extending the arms in the form of a c

LIBER TURRIS

eath the violet vault. now by god fs love purge it through with our right hermetic dew. 4 liber tvrris vel domvs dei now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! to the one who sent the seven glory in the highest heaven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus (c) ordo templi orientis. this e-text last revised 11.06.2004. key entry, formatting &c. by frater t.s. for celephais press/ nu isis working group. notes signed ged h are believed to be by crowley acting as his own editctliber tzaddi vel hamvs

LIBER TZADDI

ings be discovered by the right ingenium of the practicus (c) ordo templi orientis. this e-text last revised 11.06.2004. key entry, formatting &c. by frater t.s. for celephais press/ nu isis working group. notes signed ged h are believed to be by crowley acting as his own editctliber tzaddi vel hamvs hermeticvs svb figvra xc v a a publication in class a 1 0. in the name of the lord of initiation, amen. 1. i fly and i alight as an hawk: of mother-of-emerald are my mighty-sweeping wings. 2. i swoop down upon the black earth; and it gladdens into green at my coming. 3. children of earth! rejoice! rejoice exceedingly; for your salvation is at hand. 4. the end of sorrow is come; i will ravish you away into mine unutterable joy. 5. i will kiss you, and bring you to the bridal; i will spread a fe

LIBER XLIV THE MASS OF THE PHOENIX

n the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me from midnight to the sun! save me from evil and from good! that thy one crown of all the ten even now and here be mine. amen. he puts the first cake on the fire of the thurible. liber xliv 2 i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber legis,1 and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign.2 behold this bleeding breast of mine gashed with the sacramental sign! he puts the second cake to the wound. i staunch the

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

end one of thy spirits of the order of jupiter, one of the messengers of zadkiel whom thou hast appointed governor of thy firmament at the present time, most faithfully, willingly, and readily to show me these things which i shall ask, command or require of him, and truly execute my desires. nevertheless, o most holy god, thy will and not mine be done through jc, thine only begotten son our lord. amen "the invocation [the magician, having properly consecrated his vestments and utensils and being protected by his circle, now calls upon the spirits to appear and accede to his demands "spirits, whose assistance i require, behold the sign and the very hallowed names of god full of power. obey the power of this our pentacle; go out your hidden caves and dark places; cease your hurtful occupatio

ase your hurtful occupations to those unhappy mortals whom without ceasing you torment; come into this place where the divine goodness has assembled us; be attentive to our orders and known to our just demands; believe not that your resistance will cause us to abandon our operations. nothing can dispense with your obeying us. we command you by the mysterious names elohe agla elohim adonay gibort. amen "i call upon thee, zadkiel, in the name of the father, and of the son, and of the holy ghost, blessed trinity, unspeakable unity "i invoke and intreat thee, zadkiel, in this hour to attend to the words and conjurations which i shall use this day by the holy names of god elohe el elohim elion zebaoth escerehie iah adonay tetragrammaton "i conjure thee, i exorcise thee, thou spirit zadkiel, by

oth aglanbroth abiel anathiel tetragrammaton: and by all other great and glorious, holy and unspeakable, mysterious, mighty, powerful, incomprehensible names of god, that you attend unto the words of my mouth, and send unto me pabiel or other of your ministering, serving spirits, who may show me such things as i shall demand of him in the name of the father, and of the son, and of the holy ghost. amen "i intreat thee, pabiel, by the whole spirit of heaven, seraphim, cherubim, thrones, dominations, witnesses, powers, principalities, archangels, and angels, by the holy, great, and glorious angels orphaniel tetra-dagiel salamla acimoy pastor poti, that thou come forthwith, readily show thyself that we may see you and audibly hear you, speak unto us and fulfil our desires, and by your star whi

ommand him to appear unto me in the form of a beautiful angel, gently, courteously, affably, and meekly, entering into communication with me, and that he neither permitting any evil spirit to approach in any sort of hurt, terrify or affright me in any way nor deceiving me in any wise. through the virtue of our lord jc, in whose name i attend, wait for, and expect thy appearance. fiat, fiat, fiat. amen, amen, amen "interrogatories [having summoned the spirit unto his presence, the magician shall question him as follows"'comest thou in peace in the name of the father and of the son and of the holy ghost [and the spirit shall answer 'yes"'thou art welcome, noble spirit. what is thy name [and the spirit shall answer 'pabiel"'i have called thee in the name of jesu of nazareth at whose name ever

petitions, i give humble and hearty thanks unto almighty god in whose name i called and thou camest, and now thou mayest depart in peace unto thine orders and return unto me again at what time soever i shall call thee by thine oath, or by thy name or by thine order, or by thine office which is granted thee from the creator, and the power of god be with me and thee and upon the whole issue of god, amen"'glory be to the father, and to the son, and to the holy ghost [note "it would be advisable for the invocant to remain in the circle for a few minutes after reciting the license, and if the place of operation be in the open air, let him destroy all traces of the circle, etcetera, and return quietly to his home. but should the operation be performed in a retired part of a house, cc cetera, the

edi val qabbalist. from the famous acrostic ascribed to the erythr an sibyl, st. augustine derived the word icqus, which by notarikon was expanded into the phrase "jesus christ, son of god, savior" by another use of notarikon, directly the reverse of the first, the initial, last, or middle letters of the words of a sentence may be joined together to form a new word or words. for example, the name amen, n, maybe extracted from "the lord is the faithful king" because they had embodied these cryptic devices in their sacred writings, the ancient priests admonished their disciples never to translate, edit, or rewrite the contents of the sacred books. under the general heading of temurah several systems may be grouped and explained in which various letters are substituted for other letters accor

the fire of thy love will receive new fuel and will blaze forth so that no streams can extinguish it. through the aid of this divine fire, may i in the end be found worthy to be called into the illumination of the righteous. may i then be sealed up with the light of the new world that i may also attain unto the immortality and glory where there shall be no more alternation of light and darkness. amen" the origin of alchemical formul apparently but few of the medi val alchemists discovered the great arcanum without aid, some authors declaring that none of them attained the desired end without the assistance of a master or teacher. in every instance the identity of these masters has been carefully concealed, and even during the middle ages speculation ran rife concerning them. it was custom

he phrygian mysteries, his various insignia emblematic of his divine attributes. seven priests bearing lamps are his attendants and the stars carried in his hand are the seven schools of the mysteries whose power he administers. as one born again out of spiritual darkness, into perfect wisdom, this archimagus is made to say "i am he that liveth, and was dead; and, behold, i am alive forever more, amen; and have the keys of hell and of death" in the second and third chapters st. john delivers to the "seven churches which are in asia" the injunctions received by him from the alpha and omega. the churches are here analogous to the rungs of a mithraic ladder, and john, being "in the spirit" ascended through the orbits of the seven sacred planets until he reached the inner surface of the empyre

aring twelve manner of fruit, whose leaves were for the healing of the nations. by the tree is also represented the year, which every month yields some good for the maintenance of existing creatures. jesus then tells st. john that he is the root and the offspring of david and the bright and morning star (venus. st. john concludes with the words "the grace of our lord jesus christ be with you all. amen" click to enlarge the four horsemen of the apocalypse. from solis' biblische figuren. in the allegory of the four horsemen--according to the mysteries of philosophy--is set forth the condition of man during the stages of his existence. in his first and spiritual state he is crowed. as he descend into the realm of experience he carries the sword. reaching physical expression--which is his leas

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

t all the demons fly from this place, especially those who are opposed unto this work, and let the angels of peace assist and protect this circle, from which let discord and strife fly and depart. magnify and extend upon us, o lord, thy most holy name, and bless our conversation and our assembly. sanctify, o lord our god, our humble entry herein, thou the blessed and holy one of the eternal ages! amen. after this, let the master say upon his knees, as follows: book one page 19 prayer. o lord god, all powerful and all merciful, thou who desirest not the death of a sinner, but rather that he may turn from his wickedness and live; give and grant unto us thy grace, by blessing and consecrating this earth and this circle, which is here marked out with the most powerful and holy names of god. an

thee, i conjure, o earth, by the most holy name of asher ehieh entering within this circle, composed and made with mine hand. and may god, even adonai, bless this place with all the virtues of heaven, so that no obscene or unclean spirit may have the power to enter into this circle, or to annoy any person who is therein; though the lord god adonai, who liveth eternally unto the ages of the ages. amen. i beseech thee, o lord god, the all powerful and the all merciful, that thou wilt deign to bless this circle, and all this place, and all those who are therein, and that thou wilt grant unto us, who serve thee, and rehearse nothing but the wonders of figure 2. circle for operations of the art the key of solomon page 20 thy law, a good angel for our guardian; remove from us every adverse powe

hou wilt grant unto us, who serve thee, and rehearse nothing but the wonders of figure 2. circle for operations of the art the key of solomon page 20 thy law, a good angel for our guardian; remove from us every adverse power; preserve us from evil and from trouble; grant, o lord, that we may rest in this place in all safety, through thee, o lord, who livest and reignest unto the ages of the ages. amen. let the master now arise and place upon his head a crown made of paper (or any other appropriate substance, on the which there must be written (with the colours and other necessary things which we shall describe hereafter, these four names agla, aglai, aglata, aglatai. the which names are to be placed in the front, behind, and on either side of the head. furthermore, the master ought to have

e unto thy grace, so that through it we may have a full confidence in and knowledge of thee, and that the spirits may discover themselves here in our presence, and that those which are gentle and peaceable may come unto us, so that they may be obedient unto thy commands, through thee, o most holy adonai, whose kingdom is an everlasting kingdom, and whose empire endureth unto the ages of the ages. amen. after having said all these words devoutly, let the master arise, and place his hands upon the pentacles, and let one of the companions hold the book open before the master, who, raising his eyes to heaven, and turning unto the four quarters of the universe, shall say: o lord, be thou unto me a tower of strength against the appearance and assault of the evil spirits. after this, turning towa

d hear me in the day and hour wherein i shall invoke thee. i pray thee by thy mercy not to put me in oblivion, nor to remove me from thee. o lord be thou my succor, thou who art the god of my salvation. o lord make me a new heart according unto thy loving kindness. these, o lord, are the gifts which i await from thee, o my god and my master, thou who livest and reignest unto the ages of the ages. amen. o lord god the all powerful one, who hast formed unto thyself great and ineffable wisdom, and co-eternal with thyself before the countless ages; thou who in the birth of time hast created the heavens, and the earth, the sea, and things that they contain; thou who hast vivified all things by the breath of thy mouth, i praise thee, i bless thee, i adore thee, and i glorify thee. be thou propit

pise me not; save me and succor me, even me the work of thine hands. i conjure and entreat thee by thy holy name to banish from my spirit the darkness of ignorance, and to enlighten ne with the fire of thy wisdom; take away from me all evil desires, and let not my speech be as that of the foolish. o thou, god the living one, whose glory, honour, and kingdom shall extend unto the ages of the ages. amen. the key of solomon page 24 chapter v. prayer and conjurations. prayer. o lord god, holy father, almighty and merciful one, who hast created all things, who knowest all things and can do all things, from whom nothing is hidden, to whom nothing is impossible; thou who knowest that we perform not these ceremonies to tempt thy power, but that we may penetrate into the knowledge of hidden things;

impossible; thou who knowest that we perform not these ceremonies to tempt thy power, but that we may penetrate into the knowledge of hidden things; we pray thee by thy sacred mercy to cause and to permit, that we may arrive at this understanding of secret things, of whatever nature they may be by thine aid, o most holy adonai, whose kingdom and power shall have no end unto the ages of the ages. amen. the prayer being finished, let the exorcist lay his hand upon the pentacles, while one of the disciples shall hold open before him the book wherein are written the prayers and conjurations proper for conquering, subduing, and reproving the spirits. then the master, turning towards each quarter of the earth, and raising his eyes to heaven, shall say: o lord, be thou unto me a strong tower of

at judgment of god, when dathan and abiram were swallowed up in the centre of the earth. otherwise, if ye contravene and resist us by your disobedience unto the virtue and power of this name yiai, we curse ye even unto the depth of the great abyss, into the which we shall cast, hurl, and bind ye, if ye show yourselves rebellious against the secret of secrets, and against the mystery of mysteries. amen, amen. fiat, fiat. this conjuration thou shalt say and perform, turning thyself unto the east, and if they appear not, thou shalt repeat it unto the spirits, turning unto the south, the west, and the north, in succession, when thou wilt have repeated it four times. and if they appear not even then, thou shalt make the sign of tau upon the foreheads of thy companions, and thou shalt say: conju

ternal chains of fire. by these names then, and by all the other holy names of god before whom no man can stand and live, and which names the armies of the demons fear, tremble at, and shudder; we conjure ye, we potently exorcise and command ye, conjuring ye in addition by the terrible and tremendous paths of god and by his holy habitation wherein he reigneth and commandeth unto the eternal ages. amen. by the virtue of all these aforesaid, we command ye that ye remain not in any place wherein ye are, but to come hither promptly without delay to do that which we shall enjoin ye. but if ye be still contumacious, we, by the authority of a sovereign and potent god, deprive ye of all quality, condition, degree, and place which ye now enjoy, and precipitate ye into and relegate ye unto the kingd

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ahel, cadato, era, elohi, achsah, ebmisha, imachedel, daniel, dama, elamos, izachel, bael, segon, gemon, demas. o lord god, who art seated upon the heavens, and who regardest the abysses beneath, grant unto me thy grace i beseech thee, so that what i conceive in my mind i may accomplish in my work, through thee, o god, the sovereign ruler of all, who livest and reignest unto the ages of the ages. amen. these three days having passed, thou must have all things in readiness, as hath been said, and after this a day appointed and set apart. it will be necessary for thee to wait for the hour in which thou shouldst commence the operation; but when once it shall be commenced at this hour, thou shalt be able to continue it unto the end, seeing that it deriveth its force and virtue from its beginni

unto the sole of their foot, so as to bathe them entirely therewith; and while bathing them thus, he should say: be ye regenerate, cleansed, and purified, in the name of the ineffable, great, and eternal god, from all your iniquities, and may the virtue of the most high descend upon you and abide with you always, so that ye may have the power and strength to accomplish the desires of your heart. amen. after this let the disciples robe themselves as the master hath done, and fast like him for three days, repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him in all things. but if the master of the art wisheth to have a dog for his companion, he must bathe him thoroughly with the exorcised water in the same manner as the disciples, and let

of their feet, saying: i conjure thee, o thou creature, being a young girl (or boy, by the most high god, the father of all creatures, by the father adonai elohim, and by the father elion, that thou shalt have neither will nor power to hide from me anything, nor yet book two page 89 to keep back from me the truth in all which i shall demand of thee, and that thou be obedient and faithful unto me. amen. let him purify, cleanse, and wash this young child anew, with the water of art, saying: be thou regenerate, cleansed, and purified, so that the spirits may neither harm thee nor abide in thee. amen. then perfume the child with odours as above. when the companions shall be thus ordained and disposed, the master shalt be able to operate in surety together with them, every time that it shall pl

have mercy upon me and pardon all my sins; for i unworthy entreat thee, o father of all creatures, thou who art full of mercy and of compassion, by thy great goodness, that thou deign to grant unto me power to see and know these spirits which i desire to behold and to make to appear before me and to accomplish my will. through thee who art conqueror, and who art blessed unto the ages of the ages. amen. o lord god the father eternal, who art seated upon the kerubim and the seraphim, who lookest upon earth and upon sea; unto thee do i raise my hands and implore thine aid alone, thou who alone art the accomplishment of good works, thou who givest rest unto those who labour, who humblest the proud, who art the author of life and the destroyer of death; thou art our rest, thou art the protector

o alone art the accomplishment of good works, thou who givest rest unto those who labour, who humblest the proud, who art the author of life and the destroyer of death; thou art our rest, thou art the protector of those who invoke thee; protect, guard, and defend me in this matter, and in this enterprise which i propose to carry out, o thou who livest, reignest, and abidest unto the eternal ages. amen. during the three last days before the commencement of this action, thou shalt content thyself with only eating fasting diet, and that only once in the day; and it will be better still if thou only partakest of bread and water. thou shalt also abstain from every impure thing; reciting the prayer above written. and on the last day, when thou shalt wish to commence the operation, thou shalt rem

thee, o creature of water, by him who hath created thee and gathered thee together into one place so that the dry land appeared, that thou uncover all the deceits of the enemy, and that thou cast out from thee all the impurities and uncleannesses of the spirits of the world of phantasm, so they may harm me not, through the virtue of god almighty who liveth and reigneth unto the ages of the ages. amen. then shalt thou begin to wash thyself thoroughly in the bath, saying: mertalia, musalia, dophalia, onemalia, zitanseia, goldaphaira, dedulsaira, ghevialaira, gheminaira, gegrophera, cedahi, gilthar, godieb, ezoiil, musil, grassil, tamen, pueri, godu, huznoth, astachoth, tzabaoth, adonai, agla, on, el, tetragrammaton, shema, areison, anaphaxeton, segilaton, primeumaton. all the which names th

xxxix. after which thou shalt recite the following prayer: prayer el strong and wonderful, i bless thee, i adore thee, i glorify thee. i invoke thee, i render thee thanks from this bath, so that this water may be able to cast from me all impurity and concupiscence of heart, through thee, o holy adonai; and may i accomplish all things through thee who livest and reignest unto the ages of the ages. amen. book two page 93 after this take the salt and bless it in this manner: the benediction of the salt. the blessing of the father almighty be upon this creature of salt, and let all malignity and hindrance be cast forth hencefrom, and let all good enter herein, for without thee man cannot live, wherefore i bless thee and invoke thee, that thou mayest aid me. then thou shalt recite over the salt

t psalm, and before continuing with the others, he should pronounce these words: amor, amator, amides, ideodaniach, pamor, plaior, anitor; through the merits of these holy angels will i robe and indue myself with the vestments of power, through which may i conduct unto the desired end those things which i ardently wish, through thee, o most holy adonai, whose kingdom and empire endureth for ever. amen. take notice that if the linen garments were vestments of the levites or of the priests, and had been used for holy things, that they would be all the better. figure 58. the key of solomon page 96 chapter vii. of places wherein we may conveniently execute the experiments and operations of the art the places best fitted for exercising and accomplishing magical arts and operations are those whi

from the tree at a single stroke, on the day of mercury, at sunrise. the characters shown should be written or engraved thereon in the day and hour of mercury. this being done, thou shalt say: adonai, most holy, deign to bless and to consecrate this wand, and this staff, that they mav obtain the necessary virtue, through thee, o most holy adonai, whose kingdom endureth unto the ages of the ages. amen. after having perfumed and consecrated them, put them aside in a pure and clean place for use when required. figures 63 65. the key of solomon page 100 swords are also frequently necessary for use in magical arts. thou shalt therefore take a new sword which thou shalt clean and polish on the day of mercury, and at the first or the fifteenth hour, and after this thou shalt write on one side th

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

rments thou shalt say: the adoration at the induing of the vestments. by the figurative mystery of these holy vestures (or of this holy vestment) i will clothe me with the armour of salvation in the strength of the most high, anchor; amacor; amides; theodinias; anitor; that my desired end may be effected through thy strength, o adonai! unto whom the praise and glory will for ever and ever belong! amen! after thou hast so done, make prayers unto god according unto thy work, as solomon hath commanded. the conjuration to call forth any of the aforesaid spirits. i do invocate and conjure thee, o spirit, n.30; and being with power armed from the supreme majesty, i do strongly command thee, by beralanensis, baldachiensis, paumachia, and apologiae sedes; by the most powerful princes, genii, liach

and hast been very ready and willing to come at my call, i do here license thee to depart unto thy proper place; without causing harm or danger unto man or beast. depart, then, i say, and be thou very ready to come at my call, being duly exorcised and conjured by the sacred rites of magic. i charge thee to withdraw peaceably and quietly and the peace of god be ever continued between thee and me! amen! after thou hast given the spirit license to depart, thou art not to go out of the circle until he or they be gone, and until thou shalt have made prayers and rendered thanks unto god for the great blessings he hath bestowed upon thee in granting thy desires, and delivering thee from all the malice of the enemy the devil. also note! thou mayest command these spirits into the vessel of brass i

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

re power to hide or discover treasure than any other spirits saith solomon, that is contained in this book theurgia goetia& when you hide& would not have any thing taken away that is yours, make these 4 seals in virgin parchment& lay them with the treasure or where the treasure lyeth& it will never be found nor taken away, the names& seals of the spirits are as followeth: alimoris seal ameta seal amen seal herne seal sadfar seal potiel seal seafar seal mapui seal amandiel seal barfu seal garnafu seal hisiam seal lemegeton: clavicula salomonis 28 fabariel seal vsimel seal here followeth the 14 dukes that belong to the night: anfel seal godiel seal barfos seal burfa seal saddiel(#1) seal ofsidiel seal adan seal asurel seal almod seal pathir seal narad seal lasphoron seal ethiel seal saddiel(

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

ghty god the giver of all good gifts, unto whom i beg that he would be graciously pleased to bestow upon me, o thou servant of mercy samael, be thou therefore friendly unto me& do for me, as the servant of the most high god, so far as god shall give you power to perform, whereunto i move you both in power& presence to appear, that i may sing with thee his holy angel o-napa-ta-man halle-le-la-jah, amen. but before you call any of the dukes, you are to invocate the chief governing angel that governs the hour of the day or night, as followeth "o thou mighty& potent angel samael, who by the decree of the most high king of glory, ruler& governor of this first hour of the day, i, the servant of the highest, do desire& intreat you in& by these 3 great& potent names of god: agla on tetragrammaton&

tue thereof, to assist& help me in my affaires& by your power& authority to send& cause to come& appear unto me, all or any of those angels that i shall call by name that are residing under your government, to instruct, help aid and assist in all such matters or things according to their office as i shall desire or request of him or them& that they may do for me as for the servant of the highest, amen" then begin as followeth "thou mighty& potent angel ameniel, who is the first& principal duke ruling by divine pearission under the great& potent angel samael, who is the first great& mighty angel ruling the first hour of the day (i) the servant of the most high god do conjure& invocate thee in the name of the most omnipotent& immortal lord god of hosts jehovah. so on as before, at this mark*

on, do thou descend& be present i pray thee, i humbly desire& intreat thee that if ever i have merited thy society or if any of my actions or intentions be real& pure& sanctified before thee, bring thy external presence hither& converse with me, one of thy submissive pupils, in& by the name of the great god jehovah, whereunto the whole choir of heaven sings continually o alappa-la-man hallelujah, amen. when you have said this prayer over several times, as occasion serveth, you will at last see strange lights& passages in the stone& at last you will see your genius, then give him a kind entertainment as you were before directed, declaring unto him your mind& what you would have done. so endeth the book pauline lemegeton: clavicula salomonis 22 afterword by the editor the text and diagrams o

MICHAEL FORD WITCHMOON

ugh any desire of belief! lilith, send your children to my protection ancient ones, spirits of fire, earth, water and air come forth from thy aethyrs this knife wrought of earth, this athame is to be my magickal weapon. asmodeus, watcher of the circle and space beyond, i charge this athame with your essence, with my blood for i am a guardian of true tradition, whose witch blood speaks through me! amen" begin painting the athame according to your taste.you may wish to paint sigils or tailsmans or even god signs which hold significance to you. once all is complete take the athame and intone "as the calls of lilith are heard, to which hecate looms forth by the moon which hangs above i am childe of the witch moon of blood held by an oath to the shadow, both dawn and twilight by desire, will an

o your taste.you may wish to paint sigils or tailsmans or even god signs which hold significance to you. once all is complete take the athame and intone "as the calls of lilith are heard, to which hecate looms forth by the moon which hangs above i am childe of the witch moon of blood held by an oath to the shadow, both dawn and twilight by desire, will and belief i mark the path of manifestation. amen! so mote it be" banish and close the circle. the binding of shadows a luciferian banishing ritual in silence, close your eyes and envision a large amount of energy rising up from within you. the slow breathing technique, as described by tantrics described a slow rise of astral energy to form a shield and to clear the mind of thoughts other than the goals of the rite you will conduct. the rite

ning sun wheel, birth is through blood" sabbath rite "mother of shadows, crone of wisdom, oh goddess of the blood moon, reversed matter, i evoke thee unto this celebration. 79 79 blessings to those of blissful ecstasy which all derives from hecate, ascend from the depths of night, to join your great sister of magick; lilith, she who haunts the dreams of man, be present in our leitmotif of desire. amen i conjure thee, circle of power unto which the wind carries our will! asmodeus, behold an ascending light burning gold transcending all points of time, we are becoming as the one called morning star of the east, blinding light of birth! io horned god of wisdom" spring equinox march 21st the spring equinox is the dawning of light and birth, of renewal and energy. spring is the time of pan and

n super abundance. let me forget righteousness. free me of morals. lead me into the temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy. give me the death of my soul. intoxicate me with self love. teach me to sustain its freedom; for i am sufficiently hell. let me sin against the small beliefs- amen -austin osman spare, anathema of zos- the sermon to the hypocrites of all the possibilities in the astral plane, the legendary witches sabbat is the most enshadowed. many descriptions of the sabbat are based on dreams and sight, more often the people who give details of the sabbat are sorcerers who make careful record of the events. austin osman spare made significant developments concerning

ields pulsate with life given by your desire, grant me the ecstasy! i give under my will the flow of witch blood which courses through my veins, to the barriers of the elder ones. spirit of night, your essence is within me! closing and banish 95 95 hecate, witch mother whom i invoke under the moon. i am the belief which forms your webs of sorcery. i drink in honor of the witches sabbat mysteries. amen. spirit servitors and guardians spirit servitors are extremely useful for the vampire who practices astral projection frequently, as you are often leaving the human body open for attack. the "black iron walls" are quite powerful however it is more ideal to create servitors based on sigils to guard the chamber in which you sleep. the reason for this is simple, once your astral double has left

of the lunar queen, casting the autumnal fire through the aeons, noble passion of flight! become that all knowing! i stand at the threshold of this world. silent watcher, all existent rehctaw, the shadows of hecate cloak thee under the night of kali. the flesh is mine, of which ecstasy arrives! witch mother paterson, 106 106 become flesh and dream, knowledge and initiation, your wisdom i recall! amen! at the moment of orgasm, consecrate the witch sigil and visualize your interpretation of yelg. this elemental shall be born of such desire. this elemental can serve one of two purposes, though only one should be selected. these purposes are firstly sexual congress, which presents the danger of obsession which should be avoided at all costs. alternatively, extracting craft wisdom in this spir

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ke a pharaoh (precisely as described in the last verse of gene-sis) and entombed in a fine sarcophagus in no less a place than the royal burial groundthe v alley ofthe kings at western thebes (modern luxor (p. 183)the inscription on his tombegyptian tomb inscriptions usually relate, in one way or another, to the godhead under which the occu-pant was placed in life, using deiform names such as ra, amen, and ptah. in this case, the unusual tombinscriptions of the grand vizier do not relate to any known god of egypt; they reveal instead such namesas ya-ya, and yu-ya, phonetically, iouiya, which is akin to yaouai, a variant of yahweh or jehovah.from these inscriptions, the vizier has become personally known as yuya, and this is of particular inter-est because his grandson, pharaoh akhenaten la

have married his youngest daughter,but to have an older wife also he married with the daughter of his vizier tiye, the israelite (see p. 188)power of the israelitesbecause of the long ministry of joseph, there was fear that his daughter, the israelite wife of the pha-raoh, would bear a child that would have royal blood. as she was not the legitimate heiress, she couldnot represent the state god, amen (amun (see p. 188)first son of tiyethe israelite princess did of course become pregnant. it was thought to have her child killed to preventascension to the throne. this son called tuthmosis was it seems killed (see p. 188)second son of tiye amenhotep iv (akhenaton)this son was sent to live with tiyes relatives in goshen. he was raised by tey, the wife of tiyesbrother. she was a levite. amenho

khenaton.(p. 190)adonthe name aten was the equivalent of the hebrew adona tile borrowed from the phoenician andmeaning lordwith the familiar adonai meaning my lord (p. 189)name change at the same time, amenhotepchanged his name to akhenaton and closed all the temples of theegyptian gods, making himself very unpopular, particularly with the priests of ra and with those of theformer national deity, amen (p. 189)akhenaton abdicationakhenaton refused to allow the worship of other gods and was forced to step down in favor of hiscousin smenkhkare, who was succeeded by tutankhamun who lived only for 19 years. though therewas restored worship of amen, this pharaoh did not ban the cult of aten (see p. 189)akhenaton banishedbanished from egypt in 1361 b.c, but was considered by some to still be a ri

MORALS AND DOGMA

rmanence and stability of his plans and works, and of that perfect success and undivided, unlimited dominion, which are the ninth and tenth sephiroth, and of which the temple of solomon, in its stately symmetry, erected without the sound of any tool of metal being heard, is to us a symbol "for thine" says the most perfect of prayers "is the dominion, the power, and the glory, during all the ages! amen" the absolute is the very _necessity_ of being, the immutable law of reason and of truth. it is that which is. but that which is is in some sort before he who is. god himself is not without a _reason of existence. he does not exist _accidentally. he could not _not_ have been. his existence, then, is _necessitated_ is _necessary. he _can_ exist only in virtue of a supreme and inevitable reason

only when the two natures that are in him are in just equilibrium; and his life is a success only when it too is a harmony, and beautiful, like the great harmonies of god and the universe. such, my brother, is the true word of a master mason; such the true royal secret, which makes possible, and shall at length make real, the holy empire of true masonic brotherhood. gloria dei est celare verbum. amen. digest--index of "morals and dogma" of albert pike 33 by t.w. hugo, g.c.c.h. published by the supreme council, 33 a& a.s.r. for the southern jurisdiction, u. s. a* washington. d.c. entered according to act of congress, in the year 1909, by t.w. hugo, in the office of the librarian of congress, at washington. l.h. jenkins, inc. richmond, virginia preface. the following digest of the contents

MOTTA MARCELO THE COMMENTARIES OF AL

self it is a small step. a man who can stand against you is a man you can lean upon, as said william gibson, and the author of the bhagavad gita before him. it is not with these few well-chosen words that i look for praise from the united givers fund, the salvation army, and such other illustrious institutions. 49. i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen (this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg) i am not very well satisfied with the old comment on this verse (published in the equinox i, 7) it appears rather as if the amen should be the beginning of a new paragraph altogether (that is not so; see the facsimile of the mmss) amen is evidently a synthesis of the four elements, and the invisible fifth

that is not so; see the facsimile of the mmss) amen is evidently a synthesis of the four elements, and the invisible fifth is spirit. but harpocrates, the babe in the egg, is virgo in the zodiac indeed, but mercury among the planets. mercury has the winged helmet and heels, and the winged staff about which snakes twine, and it is he that goeth. now, this letter is beth, whose numeration is 2, and amen is 91, which added to 2 makes 93. amoun is of course jupiter in his highest form. to understand this note fully one must have studied 'the paris working; also one must be an initiate of the 0. t. 0 (the italics are crowley's, not ours "i am unique& conqueror" this is obvious from the nature of hadit. those who are conscious of being hadit must be doing their true wills, and in such a case the

they sent to hell. hell, of course, is the abode of had it t he flame that burns in every heart of man. also, hell= h+ l+ l= 65, the number of adonai& dead "yet therefore is the knowledge of me the knowledge of death" those who can't "know hadit" which of course is the same as being known by hadit, since you are hadit in life in manifestation, do so when the serpent finishes eating its own tail 'amen" this is the signature of the sentence, the amen in this case being the same amen that speaks to the "churches" in revelations. this is, of course, one of the pseudonyms, or magickal mottoes, of aiwass, who was the hierophant in the past aeon. in the past aeon only the four elements had been, so to speak "published. the element of spirit- a kasha, that "vast, black brooding ocean of death; wa

to lust and to laughter! welcome to board and to bed! welcome to trumpet and triumph; welcome to dirge and to death! it is we of thelema who truly love and respect woman, who hold her sinless and shameless even as we are; and those who say that we despise her are those who shrink from the flash of our falchions as we strike from her limbs their foul fetters. do we call woman whore? ay, verily and amen, she is that; the air shudders and burns as we shout it, exulting and eager. 0 ye! was not this your sneer, your vile whisper that scorned her and shamed her? was not "whore" the truth of her, the title of terror that you gave her in your fear of her, coward comforting coward with furtive glance and gesture? but we fear her not; we cry whore, as her armies approach us. we beat on our shields

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

magic word of power: ve geburah. the word of power is pronounced vay-gay-voo-ray. move your right hand across your body to touch your left shoulder, visualizing a second shaft of light passing through your body. speak the fourth magic word of power: ve gedulah. the word of power is pronounced vay-gay-doo-lah. clasp both hands in front of your chest. speak the fifth magic word of power le olahim. amen. the words of power are pronounced lay-oh-lahm-amen. this completes the ritual and you can rest easy that nothing evil can come anywhere near you, and that all is good and positive around you. the flaming pentagram< perform the whole of the cabalistic cross ritual. with your left hand at your side, stretch out your right hand with the first and second fingers extended, to draw the sign of the

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

face to face. this is when both zeir anpin and malchut have a full awareness and knowledge of each other. in other words, kudsha brich hoo (the holy one, blessed be he) and the jewish people are completely aware of and "know" each other intimately. furthermore, the relationship is reciprocal from both sides. this will occur in the time of the final redemption, may it happen speedily, in our days. amen we now may continue to explain the process of the "building up" of nukvah (the female. a point under yesod at first, the stature of malchut is like a point under yesod. afterwards it is "built up" into a heh (the final heh of g-ds four letter name) as before (as the heh of binah. the explanation is as follows: 1) from the angle of the giver, before a person can speak, he must first focus on t

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

e ga head for me, h i.e, the beginning of [g-d fs] thought, and he is also the final product of [g-d fs] action, and gthat which was is that which will be [in the end. h14 this type of divine consciousness owes its ability to descend so low to the fact that it is rooted so high. gthe matter is ancient, h15 but the wise will understand. may g-d enlighten our eyes with the inner light of his torah. amen, so may it be his will .translated from sefer halikutim 12 tanchuma (ed. buber) 3; vayikra rabbah 36:4. 13 jeremiah 2:3. 14 ecclesiastes 1:9. 15 par. 1 chronicles 4:22. 223 parashat shemot [first installment] the meaning of pesach and the exodus from egypt [is as follows: as you know, the early [generations of mankind] forced the divine presence to ascend [out of the physical world] to the se

ave it slaughtered for the sabbath. he then told rabbi moshe sofino to slaughter it according to the [above detailed] meditations[ c] when i later asked my teacher what this soul did that it had to be punished by being reincarnated into this goat, he said that this soul was a great scholar from talmudic times that had engaged in marital relations with his wife by candlelight. may g-d preserve us, amen. marital relations are supposed to be conducted in the dark, for reasons of modesty and intimacy. the hebrew word for ggoat h (eiz) also means gbrash h (az .translated from sha far hamitzvot and ta famei hamitzvot 4 certain talmudic sages are also known to have known various animal languages. 729 parashat re feh [second installment] in this parashah, we are commanded to give charity (tzedakah

l value of elokim, as above, is 86. 5 x 86= 430. these [aspects of the name elokim] appear [in this verse] with g-d fs proper name [the name havayah. the verse continues: g cto war against your enemies, and g-d [havayah] your g-d [elokim] delivers him into your hand c. h [g-d fs proper name is spelled] havayah [and read as] adni; the numerical value of these together is 91, the numerical value of amen. havayah (yud-hei-vav-hei, 10+ 5+ 6+ 5= 26; adni (alef-dalet-nun-yud, 1+ 4 +50+ 10= 65. 26+ 65= 91. amen (alef-men-nun, 1+ 40+ 50= 91. this is also the numerical value of the remaining letters of the word for gyou go out h [teitzei. teitzei is spelled tav-tzadik-alef. the numerical value of the final two letters (tzadik-alef, 90+ 1= 91. this, then is the implication of this verse: gwhen you g

will have to roll about [through reality] like a pebble in a box. g cyou will not abuse her h any more, meaning that you will no longer be able to use her, but rather she will (g-d forbid) be cut off from you, and you will deteriorate like dirt, with no resuscitation. all of this is g cbecause you made her suffer h through your deeds. may g-d, in his mercy, bring us back to him in full penitence. amen .translated from sefer halikutim 17 proverbs 15:29. 18 par. isaiah 41:9, 49:3. 789 parashat ki tavo in the beginning of parashat re feh, the jewish people were commanded to gplace the blessing on mt. gerizim and the curse on mt. eval h1 when they cross the jordan river and enter the land of israel. the discussion of how to do this does not take place in that passage but is rather postponed un

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

and lesser ritual of the pentagram take a steel dagger in the right hand. face east. invoking touch thy forehead and say ateh (thou art) touch thy breast and say malkuth (the kingdom) touch thy right shoulder and say ve-geburah (and the power) touch thy left shoulder and say ve-gedulah (and the glory) clasp thy hands before thee and say le-olam (for ever) dagger between fingers, point up and say amen. make in the air toward the east the invoking pentagram as shown and, bringing the point of the dagger to the centre of the pentagram, vibrate the deity name -yod he vau he-imagining that your voice catries forward to the east of the universe. holding the dagger out before you, go to the south, make the pentagram and vibrate similarly the deity name-adonai. go to the west, make the pentagram

hand (of him who enters) jachin, and the name of that on the left, boaz" now boaz= strength, severity, binah, black pillar, and jachin= white pillar of mercy. so in making the qabalistic cross on your breast it is correct to touch the forehead and say ateh-thou art; the heart-malkuth; right shoulder, ve- geburah; left shoulder ve-gedulah, and with the fingers clasped on the breast say, le, olahm, amen (note: the following items and attributions are those which were formerly eliminated from the so-called knowledge lectures and rituals. they have been assembled here and added as an appendix since this was assumed to be more satisfactory than inserting them once again into the knowledge lectures. i. r) 82 the golden dawn: volume i book one <163> two further alchemical attributions to the tree

re and banner for the invocation as follows. lord of the universe- the vast and the mighty one! ruler of the light and of the darkness! we adore thee and we invoke thee! look with favour on this neophyte who now kneeleth before thee. and grant thine aid unto the higher aspirations of his soul, so that he may prove a true and faithful frater neophyte among us. to the glory of thine ineffable name. amen! all rise, candidate is assisted to rise and is brought close to the altar. hierophant, hiereus, and hegemon raise their wands and sword to touch each other over the head of candidate. h u x, at the word "darkness" removes the hood-wink. inheritor of a dying world, we call thee to the living beauty. wanderer in the wild darkness, we call thee to the gentle light (hood-wink removed) 126 the go

c title of grade upon the candidate and gives the symbol of the element, which is its name in hebrew, and proclaims him or her lord or lady of (number) paths. closing 1. the hierophant knocks to announce closing. all rise. 2. temple security is seen to, the door checked as in the opening. 3. hierophant knocks once and all face east for the adoration. all salute the east with the grade sign after "amen. 4. hierophant goes to the quarter and tablet appropriate to the grade, and officers arrange themselves behind him as in opening. 5. hierophant knocks once and then announces the elemental prayer, which all recite together. 6. after the prayer, hierophant makes banishing pentagrams, first of spirit, active or passive, then of the element- tracing and charging each with sceptre before the tabl

n of them in this ritual. see the lntrokction to this section by anupassana. zelator ritual 143 hiero hiero <47> hiero hiero hiero hiero hiereus heg adonai ha-aretz? adonai melekh? unto thee be the kingdom and the power (cross on self) and the glory. malkuth, geburah, gedulah. he makes cross and circle with sceptre before him as he says malkuth, etc. the rose of sharon and the lily of the valley, amen. all give zelator signs. hiero goes to north, and sprinkles salt before the tablet, saying: let the earth adore adonai! hierophant leaves his place andgoes to north. he stands facing the cenfre of the tablet of the north and at a convenient distance therefrom, say six feet. hiereus takes his place at the right of hiero. hegemon on left of hiero; stolistes behind hiereus, dadouchos behind hege

arge. closing fratres and sorores, assist me to close this temple in the= grade of zelator. all rise. frater kerux, see that the temple is properly guarded (on inner side of the door, knocks. sentinel knocks) very honoured hierophant, the temple is properly guarded. let us adore the lord and king of earth. all face east. adonai ha-aretz, adonai melekh, blessed be thy name unto the countless ages. amen. gives sign. all give sign and face as usual. hiero. leaves his throne and passes to the north, standing before the tablet of the north, hiereus stands on right of hiero; hegemon left; kerux behind hiero; stolistes behind hiereus, dadouchos behind hegemon. let us rehearse the prayer of the earth spirits. 0 invisible king, who, taking the earth for foundation, didst hollow its depths to fill t

s it allude? hiereus to the universe as composed of the four elements- to the kerubim, the qlippoth and the astral plane, and the reflection of the sphere of saturn. hiero (knocks (all rise and face east) let us adore the lord and king of air! hierophant makes circle with sceptre towards e. hiero shaddai el chai, almighty and ever-lasting- ever-living be thy name, ever magnhed in the life of all. amen. all salute. hiero remains facing e. hiereus advances to w. of altar. hegemon and kern advance and stand at the outer sides of the pillars. all fa& e. hiero makes invoking pentagrams within a circle before the air tablet. hiero and the elohlm said-"let us make adam in our image, after our likeness, and let them have dominion over the fowl of the air" the golden dawn: volume i1 book two <72> h

e to close the temple in the grade of theoricus. all rise. frater kerux, see that the temple is properly guarded (done) kerux (knocks) very honoured hierophant, the temple is properly guarded (knocks) let us adore the lord and king of air. all face east. new theoricus is directed to stand facing east. adoration shaddai el chai, almighty and everliving, blessed be thy name unto the countless ages. amen. a11 salute. officers fom in the east as in opening. members stand facing east. hiereus remains standing just behind new theoricus (knocks) let us rehearse the prayer of the sylphs or air spirits. spirit of life! spirit of wisdom! whose breath giveth forth and withdraweth the form of all things: theoricus ritual 165 thou, before whom the life of beings is but a shadow which changeth, and a va

honoured hiereus, to what does the 31st path refer? hiereus to the reflection of the sphere of fire. hiero honoured hegemon, to what does the 30th path allude <94> heg to the reflection of the sphere of the sun. all rise and face east. hiero let us adore the lord and king of water. elohim tzabaoth- elohim of hosts! glory be unto the ruach elohim who moved upon the face of the waters of creation, amen! all salute. hierophant quits his throne and goes to the west. he stands before the tablet of water before which a cup of water is placed. he makes in the air mer the tablet the invoking circle and pentagrams of water. and elohim said "let us make adam in our image, after our likeness and let them have dominion over the fish of the sea. in the name of a l strong and powerful, and in the name

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

uth, on behalf of this thy servant, who aspires to a greater knowledge of thee, and of thywondrous works, that thy glory may be magnified. vouchsafe to illume him with the light of thywisdom; cleanse him and sanctify him, that being made worthy of this place where we strive tocomprehend and glorify thee, he may be enabled to retain a firm hope, a righteous council andappreciate thy holy doctrine. amen.the brethren now noiselessly form the mystic circle about the altar and the aspirant, who is stillkneeling, while the suffragan reads the following "in the beginning was the word, and the wordwas with god, and the word was god.the same was in the beginning with god.all things were made by him; and without him was not anything made that was made.in him was life, and the life was the light of m

edings. kneel, therefore, and join with us in solemn prayersupreme lord, our father, source of truth and light, pour down upon us the continued dew of thyblessing, and prepare the mind off this zelator, now kneeling in thy presence, for the reception oftheoricus16 the true mysteries of this order, that he may thereby benefit mankind, and better fit himself foradvancement in thine eternal kingdom. amen.suffragangives a battery of one: with reverence for the name of deity, arise. inform me now, what is yourdesire?conductor: frater suffragan, our brother zelator is in search of further instruction.suffragan:frater, i commend your thirst for knowledge, and beg you to remember that the author of lux andlife will ever assist and protect those who truly seek his glory, and the welfare of mankind

e and of the earth beneath. thou whogranteth unto man powers of mind and reason, and taught him how to liberate the beneficent andsalutary in the various kingdoms of science from gross and material matter, bless this postulant,give him broad comprehension and exceeding wisdom. grant his instructions be received by thelight necessary to impart thy holy hidden secrets, and to thee be all the glory. amen.the theoricus, now rising, will listen to the purpose of the degree.suffragan:theoricus, you have now arrived at the third grade, or physical branch of the system ofrosicrucianism called practicus. you are now to delve in the mines of alchemy and hermeticism sofar as we may be enabled, under our brief forms and symbolic services to impart the same to you.we can, at best, but place in your han

thou creator of an illimitable universe, whosepowers thus exhibited to finite. man can only be exceeded by thine omnipotent love to the creaturesof thy will. and implanting thy divine light the soul, the lux, in thy noblest earthly creation, therebygranting to him the boon of approaching thee, and rendering thanks for thy manifold blessings.we praise thee, we give thanks to thee, we glorify thee, amen.conductor and companions rise.before you repair to the central representative of the zodiacal system, around which you have nowpassed, under systematic instruction as to the creation of the heavens and the earth as also man andhis advancement from childhood to old age, together with some explanation of the changes of theseasons, and the appearance of the heavenly bodies in the different and s

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

el my leader, and sabtabiel my servant, in and by the light. may my breath become a word, and i will rule the spirits of this creature of air; i will curb the steeds of the sun by the will of my heart, by the thought of my mind, and by the apple of the right eye. therefore i do exorcise thee, creature of air, by pentagrammaton, and in the name tetragrammaton, wherein are firm will and true faith. amen. sela: fiat. so be it. the prayer of the sylphs must be recited next, after tracing their sign in the air with the quill of an eagle. prayer of the sylphs spirit of light, spirit of wisdom, whose breath gives and takes away the form of all things; thou before whom the life of every being is; a shadow which transforms and a vapour which passes away; thou who ascendest upon the clouds and dost

tempest, but shall bridle the winged steeds of the morning and guide the course of the evening winds, that we may flee into thy presence. o spirit of spirits, o eternal soul of souls, o imperishable breath of life, o creative sigh, o mouth which dost breathe forth and withdraw the life of all beings; in the ebb and flow of thine eternal speech, which is; the divine ocean of movement and of truth! amen. water is exorcised by imposition of hands, breathing and speech; consecrated salt and a little of the ash which remains in the pan of incense are mingled also with it. the aspergillus is formed of twigs of vervain, periwinkle, sage, mint, ash and basil, tied by a thread taken from a virgin's distaff and provided with a handle of hazelwood from a tree which has not yet fruited. the characters

be consecrated separately, saying: over the salt may wisdom abide in this salt, and may it preserve our minds and bodies from all corruption, by hochmael and in the virtue of ruach-hochmael! may the phantoms of hyle depart herefrom; that it may become a heavenly salt, salt of the earth and earth of salt; that it may feed the threshing ox, and strengthen our hope with the horns of the flying bull! amen. 30 the ritual of transcendental magic over the ash may this ash return unto the fount of living waters; may it become a fertile earth; may it bring forth the tree of life, by the three names which are netsah, hod, and jesod, in the beginning and in the end, by alpha and omega, which arc in the spirit of azoth! amen. mingling the water, salt and ash in the salt of eternal wisdom, in the water

h the tree of life, by the three names which are netsah, hod, and jesod, in the beginning and in the end, by alpha and omega, which arc in the spirit of azoth! amen. mingling the water, salt and ash in the salt of eternal wisdom, in the water of regeneration, and in the ash whence the new earth springeth, be all things accomplished by eloim, gabriel, raphael and uriel, through the ages and aeons! amen. exorcism of the water let there be a firmament in the midst of the waters, and let it divide the waters from the waters; the things which are above are like unto things which arc below, and things below arc like unto things above, for the performance of the wonders of one thing; the sun is its father, the moon its mother, the wind hath carried it in the belly thereof. it ascendeth from earth

rn for thy love! o immensity into which flow all rivers of life, to be continually reborn in thee! o ocean of infinite perfections! height which reflects thee in the depth, depth which exhales thee to the height, lead us unto true life by intelligence and love! lead us to immortality by sacrifice, that we may be found worthy one day to offer thee water, blood and tears, for the remission of sins! amen. fire is exorcised by the sprinkling of salt, incense, white resin, camphor and sulphur; by thrice pronouncing the three names of the genii of fire: michael, king of the sun and lightning; samael, king of volcanoes; and anael, prince of the astral light; and, finally, by reciting the prayer of the salamanders immortal, eternal, ineffable and uncreated father of all things, who art borne upon

lly, thou hast created us third in rank within our elementary empire. there our unceasing exercise is to praise thee and adore thy good pleasure; there we burn continually in our aspiration to possess thee. o father! o mother, most tender of all mothers! o admirable archetype of maternity and of pure love! o son, flower of sons! o form of all forms, soul, spirit, harmony and number of all things! amen. the earth is exorcised by aspersion of water, by breathing and by fire, with the perfumes proper for each day and the prayer of the gnomes king invisible, who, taking the earth as a support, didst furrow the abysses to fill them with thine omnipotence; thou whose name doth shake the vaults of the world, thou who causest the seven metals to flow through the veins of the rock, monarch of the s

led by splendour! o master who never keepest back the wages of thy labourers! o silver whiteness! o golden splendour! o crown of living and melodious diamonds! thou who wearest the heaven on thy finger like a sapphire ring, thou who concealest under earth, in the stone kingdom, the marvellous seed of stars, live, reign, be the eternal dispenser of the wealth whereof thou hast made us the wardens! amen. it must be borne in mind that the special kingdom of gnomes is at the north, that of salamanders at the south, that of sylphs at the east, and that of undines at the west. these beings influence the four temperaments of man; that is to say, the gnomes affect the melancholy, salamanders the sanguine, undines the phlegmatic and sylphs the bilious. their signs are: the hieroglyphs of the bull f

chained eagle, obey my sign, or fly before this breathing! writhing serpent, crawl at my feet, or be tortured by the sacred fire and give way before the perfumes that i burn in it! water, return to water; fire, burn; air, circulate; earth, revert to earth, by virtue of the pentagram, which is the morning star, and by the name of the tetragram, which is written in the center of the cross of light! amen. the sign of the cross adopted by christians does not belong to them exclusively. this also is kabalistic and represents the oppositions and tetradic equilibrium of the elements. we see by the occult versicle of the lord's prayer, which we have cited in our gdoctrine h, that it was originally made after two manners, or at least that it was characterized by two entirely different formulae, one

do battle for me in the name of tetragrammaton! melachim, protect me in the name of yod he vau he! seraphim, cleanse my love in the name of elvoh! hashmalim, enlighten me with the splendours of eloi and shekinah! aralim, act! ophanim, revolve and shine! haioth ha kadosh, cry, speak, roar, bellow! kadosh, kadosh, kadosh, shaddai, adonai, jotchabah, eiazereie! hallelu-jah, hallelu-jah, hallelu-jah. amen. it should be remembered, above all in conjurations, that the names of satan, beelzebub, adramelek and others do not designate spiritual unities but legions of impure spirits. gour name is legion, for we are many, h says the spirit of darkness in the gospel. number constitutes law, and progress takes place inversely in hell as the domain of anarchy. that is to say, the most advanced in satani

ROBERT KIRK WALKER BETWEEN WORLDS

rst placed, the pater noster of mary [1, the p.n. or prayer of my king [2, of mary [3, of the king [4, of mary [5, of the king [6 [then] the seven seanings or salvations to the son of my king omnipotent 2. the charm against the palsy and falling sickness [that is, epilepsy] written on paper, and tied about the patient's neck: the secret commonwealth 67 in nomine patris et filii et spiritus sancti amen. dirupisti domine vincula mea, tibe sacrificabo hostiam laudis sed nomen domini invocabo, nomen jesus nazarenus rex http//www.dreampower.com/kirk_wbw/pg_60.htm (7 of 11 [10/9/2001 12:35:20 am] robert kirk- walker between worlds(pages 60-69) judeorum, titulus triumphalis, defenda nos ab omnibus malis, sancte deus, sancte fortis, sancte et immortalis, miserere nobis+ heloj+ heloj atha+ messias+

ce, still busy, and yet still ignorant every age transmits such supposedly profitable folly, and reckons it a greater piaculum to neglect such [traditions] than to transgress god's most holy and undoubted commandments. this is the secret charm of the stewarts of appin [used] against falling evil [epilepsy] and palsy [and] tied about the person's neck: in nomine patris and filij et spiritus sancti amen. dirupisti domine vincula mea tibi sacrificabo hostiam laudis, et nomen domini invocabo nomen jesus nazarenus rex judeorum titulus triumphahs defendas nos ab omnis malis sancte deus, sancte fortis, sancte et immortalis misere nobis+ hieloi+ hieloi+ http//www.dreampower.com/kirk_wbw/pg_60.htm (10 of 11 [10/9/2001 12:35:20 am] robert kirk- walker between worlds(pages 60-69) worldwide copyright

RUBY TABLET OF SET

d, according to the author, the son's "purpose" is that of destruction of works that he does not go along with. i thought destruction was a trait the christians gave to satan. but, here we find they approve of it when it's in their best interest as they define such a term. romans 16:20 and the god of peace shall bruise satan under your feet shortly, the grace of our lord jesus christ be with you. amen. this is another good example of biblical inversion of concepts. the phrase "god of peace" sounds like a desirable quality, alright, but in the same sentence we discover that christian peace comes through violence. this portion of the passage gives christians biblical authority to approve of violence against satanists anytime and anywhere. 1 peter 5:8 be sober, be vigilant; because your adver

ficance. numbers are infinite. for example, there can be countless manifestations of things which are viewed as quarters of wholes or as quartets of complete wholes. at the same time the "4-principle" is rigid in itself and is thus a fixed component of the natural universe. 5. help me, o warrior lord of thebes, in my unveiling before the children of men! the "warrior lord of thebes" is amon (amun/amen, the patron warrior-god of thebes (uast, generally portrayed as a ram or as a man wearing a twin-plumed headdress. this statement suggests the forthcoming catalyst of the age of satan [or set/harwer, symbolized by the ram of mendes (ba-neb-tettu, as a transitional phase between the aons of horus and set. note the emphasis given to the term "children, implying an elect body of initiates rather

iates capable of sustaining the existence of the ba and ka after the transfer of the khu, will in fact die. 46. dost thou fail? art thou sorry? is fear in thine heart? 47. where i am these are not. 48. pity not the fallen! i never knew them. i am not for them. i console not: i hate the consoled& the consoler. 49. i am unique and conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4; there is a fifth who is invisible& therein am i as a babe in an egg] a restatement of the themes in #ii-18/21. amon is the "conqueror. the warrior lord of thebes [see #i-5. he was the patron of uast, the iv (4th) nome of upper egypt. patron of the v (5th) nome was amsu, portrayed as one of the children of horus the younger [hence "babe in an egg. 50. blue am i and gold in t

head. who then is this? amsu is horus, the avenger of his father, and his coming-forth is his birth (ref. i, pp, 282-3. khem is the "avenger of his father un-nefer or osiris (ref. i, p. cxxi. lockyer writes (ref. q, p. 296) that "khons, ptah and khem [were] pictured as mummies; that is they became a sort of osiris" in still another reference (ref. l, p. 270, budge indicates that khem is a form of amen-ra. if there is anything in common in the gods connected to khem, it is that they are all white-light gods. one finds none of the attributes of set among those of khem, and none of khem's attributes were given to set. khem is the name of both the ninth nome of upper egypt and its god. it is also the name of the god of the fifth nome of upper egypt, erui (ref. k, i, 97. the hieroglyphs for eru

izing that harwer is death. because set willed the creation of xem as a finite harwer that we can define with our finite intelligence in order to make the creation of a finite set, xem-set possible, the meaning of the reference to harwer here is clear. xem would, indeed, be the avenger of his "father" harwer, and allow harwer to enter and destroy the word of set. xem, in reality amsu/horus/osiris/amen-ra, is the actor in my reading of the book of thoth, masquerading as being akin to set, when the reality is that xem is set's opposite self in the microcosm. the masquerade cannot be the will of set, and chaos was the result. the gates would be left open by xem/harwer. xem has been used by magus barrett (ref. g) to mean "majesty of set" and it is possible, perhaps probable, that xem evolved i

many societies having a name implies having existence, and to be without a name, or to not remember one's name, implies non-existence (ref, n, p. 161. a name is a word of power and the damned won't remember theirs (ref. k, pp, i 301, i 296. on the other hand it is permissible to hide one's name, and ra is one of the egyptian gods whose name is "unknown" in the sense that it is hidden. another is amen, the god "who cannot be seen with mortal eyes, and who is invisible, as well as inscrutable, to gods as well as men (ref. k, ii 2. one cannot become xem-set without knowing who one is, and one of the steps in this is learning one's name (refs. n and o. our magical names not only define our self to our self, but to others who know our name. it is no less a dishonor to call set xem than it is f

, and through them we unleash the god within. classification: v2- c21.z-2 author: william farnsler ii date: november 17, xxiv html revision: nov 28, 1998 ce subject: invocation reading list: proclamation set, friend set, hear me now. the strength that is yours shall be my strength. and against your will, no creature of the universe may stand. therefore i give new life to khensu, who is the son of amen the hidden one, and mut, who is the moon-god and who is irresistible; and of whom it was said "i am the lord of every kind of strength" in your company, o set, i am khensu. proclamation hail, set, my friend and companion. classification: v2- c22.1- 1 author: robert h. moffatt iii date: january, xiv publication: scarab wings i.1, set-amentet pylon html revision: dec. 18, 1998 ce subject: neter

ll magister lynn norton, whom we contacted just five minutes after he completed his own working. he said that set had revealed the "phi" triangle burned into his xemset rock, and that he was now trying to build a triangular, not quadrangular pyramid around it. during the working itself, we all three received emphatic impressions of "three" in many triadic forms. the most obvious triad was that of amen (father, abstract thought, the invisible air- bushey, mwt (mother, concrete idea, carrier/ nurturer of the cosmic egg- sarris, and xonsu (child, expression of the two ideas joined, the cosmic egg "hatched- reynolds. indeed, in post-ritual discussion, it became clear that the triangle and fertility had some strong connection with visions and impressions we received: mwt, the eye in the triangl

n (father, abstract thought, the invisible air- bushey, mwt (mother, concrete idea, carrier/ nurturer of the cosmic egg- sarris, and xonsu (child, expression of the two ideas joined, the cosmic egg "hatched- reynolds. indeed, in post-ritual discussion, it became clear that the triangle and fertility had some strong connection with visions and impressions we received: mwt, the eye in the triangle; amen, the great white ovoid/ cosmic egg; xonsu, crystal surrounding the "nameless card/ the "nameless function" first uncovered, then returned beneath stones, shattering when touched by "disruption, then reforming anew. we finally perceived that the crystal was ma'at. in the post-ritual discussion we realized another triad had been revealed by the working, whose significance we are still unable to

SALMANRUSHDIE THESATANICVERSES

nto view. he sprang up from his seat and thumped down on the opposite side of the compartment, with his face symbolically towards london, even though it meant giving up the window. what did he care for windows? all the london he wanted was right there, in his mind's eye. he spoke her name aloud "alleluia "alleluia, brother" the compartment's only other occupant affirmed "hosanna, my good sir, and amen" o o o "although i must add, sir, that my beliefs are strictly non--denominational" the stranger continued "had you said 'la--ilaha, i would gladly have responded with a full-throated 'illallah" gibreel realized that his move across the compartment and his inadvertent taking of allie's unusual name had been mistaken by his companion for overtures both social and theological "john maslama" the

SATANGEL

ost notably faust s magia naturalis et innaturalis, as follows; 1) stand facing towards the east. make the sign of the cross, visualising it as formed from golden sunlight, saying; in thy hands is the kingdom, the power and the glory( the kingdom will come at the bottom of the vertical, the power on the right, the glory on the left) 2) clasping your hands together as in prayer; for ever and ever, amen. 3) with the right arm straight, fingers extended as i blessing, draw the sign of the pentagram beginning and ending at the uppermost point visualising it as formed from golden sunlight. bringing the fingers down into its centre say; in the name of adonai i open the east. 4) repeat stage 3 whilst facing the south, west and finally the north. return to face the east. 5) open the arms wide so a

respective quarters facing into the centre, in whatever form most suits you, saying; in the east, raphael in the west, gabriel in the south, michael in the north, uriel about me flames the pentagram behind me shines the six rayed star 6) finally, drawing the cruciform above your head say; above my head is the glory of god, in whose hands is the kingdom, the power and the glory, for ever and ever, amen. the rite of the bornless one the rite of the bornless one, otherwise translated as the headless one, has its origins in the sorcery of ancient egypt. it survived through obscure greek manuscript, and formed a part of classical western grimoire including the howling of the witches (goetia. it is a highly powerful and infamous ritual, and should be performed with respect. through aeons these w

stitute the sacrament of thy body; thou who has vouchsafed to unworthy creatures the privilege of making daily commemoration thereof; do deign unto thy servant, thus holding thy living body in his hands, all strength and ability for the profitable application of that power with which he has been entrusted against the horde of rebellious spirits. help me now oh thou salvation of men in my desires. amen. after sunrise, a black cock must be killed, the first feather of its left wing being plucked and preserved for use at the requisite time. the eyes must be taken out, and so also the tongue and the heart; these must be dried in the sun and afterwards reduced to powder. the remains must be interred at sunset in a secret place; a cross of a palm in height, being set upon the mound, while at eac

, impart such virtue to this lambskin that it may receive the signs which we shall trace thereon, written with thy blood, so that the figures, signs, and words may become efficacious, and grant that this skin may preserve us against the wiles of demons, that they may be terrified at the sight thereof, and may only approach them trembling, through thee, jesus christ, who reignest through all ages. amen. the litanies of the holy name of jesus must then be repeated, but instead of the agmus dei, substitue: immolated lamb, be thou a pillar of strength against the evil spirits. slain lamb, give us power over the power of darkness. slain lamb grant power, favour, and strength unto the binding of rebellious spirits. so be it. amen. the lambskin shall be stretched for eighteen days, and on the nin

make the figure as doth follow: and recite psalm cxv. credidi propter quod locutus sum. finally, on the last day [of the month] a mass shall be said, for the dead. the prose shall be omitted and also the gospel of st. john, but at the end of the mass the warlock shall recite: confitemini domino quoniam bonus. in honour of the most holy and august trinity, the father, the son, and the holy ghost, amen (from lansdowne and sloane mss. british museum. the grand clavicle the conjuration of a spirit with whom it is sought to make a pact. this ritual follows the archetypal faustian pact, where the sorcerer pays with their immortal soul. such a belief would no doubt dissuade many a potential conjurer. the arrangement of the pact contains an interesting detail, however, that points to a more reali

s of magick he was accustomed to compel the rebellious spirits, to receive his compact. then straightaway appear, or i will unhesitatingly torture thee by the virtue of the great words of this clavicle. aglon, tetragram, vaycheon, stimulamaton, ezphares, retragrammaton, olvaram, irion, estiyon, existon, eryona, onera, orasym, mozm, messias, soter, emanuel, sabaoth, adonay, te adoro, et te invoco, amen. manifestation of the spirit lo i am here. what dost thou seek of me? why dost thou disturb my repose? answer me. reply to the spirit it is my wish to make a pact with thee, so as to attain my desires, at thy hands immediately, failing which i will use the potent words of the clavicle to thy detriment. the spirit s reply i cannot comply with thy request except thou dost give thyself over to m

ll bestow upon me. in witness thereof i have signed myself; k k k k k k k k k k k k k k k k k k. in order to enforce his obedience recite the supreme apellation, with the terrible words of the clavicle. aglon, tetragram, vaycheon, stimulamaton, ezphares, retragrammaton, olvaram, irion, estiyon, existon, eryona, onera, orasym, mozm, messias, soter, emanuel, sabaoth, adonay, te adoro, et te invoco, amen. the spirit will then once more appear and address you: why dost thou torment me further? leave me to rest, and i will confer upon thee the nearest treasure, on condition that thou dost set apart the first monday of each month, and dost not call me oftener than once a week, to wit, between ten at night and two in the morning. take up thy pact; i have signed it. fail in thy promise, and thou s

m, for the time, content with thee. i now leave thee in peace, and permit thee to retire wheresoever it may seem good to thee, so it be without noise and without leaving any evil smell behind thee. be mindful, however, of our engagement, for shouldst thou fail me, even for one moment, be assured that i shall eternally smite thee with the blasting rod of the great adonay, eloim, ariel, and jehova. amen (sloane ms. british museum. to command disobedient spirits to hasten the appearance of devils, demons, servitors, or any other wicked and disobedient spirit. here we see that the demon is housed and made manifest through its sigil. as it is summoned and made real by the inscribing of the correct glyph, so is it banished and destroyed by its destruction. therefore, to harm the sigil is to caus

ion, if thou be disobedient to man or beast. the magician then puts the necessary questions and demands to the spirit (sloane ms. british museum) license to depart depart, i say, and be thou ready and willing to come whensoever exorcised, and conjured by the rites of black magic. i now conjure thee to withdraw, peaceably and quietly, and may the peace of god continue for ever between thee and me. amen (sloane ms. british museum) prayer to dismiss a spirit o omnipotent god, who has created all things for thy service and the convenience of men, we return thee most humble thanks for the benefits which, in thy great bounty, thou hast allowed us to experience this night, of thine inestimable favours, wherein thou hast granted us according to our desires. now o almighty god, have we realised all

SATANIC RITUALS

vered by the celebrant. he takes the paten into both hands, and raises it to about breast level in an attitude of offering, and recites the offertory words] celebrant: suscipe, domine satanas, hanc hostiam, quam ego dignus famulus tuus offero tibi, deo meo vivo et vero, pro omnibus circumstantibus, sed et pro omnibus fidelibus famulis tuis: ut mihi et illis proficiat ad felicitatem in hanc vitam. amen [replacing the paten and wafer, and taking the chalice into his hands, he raises it in like manner, reciting] celebrant: offerimus tibi, domine satanas, calicem voluptatis carnis, ut in conspectu majestatis tuae, pro nostra utilitate et felicitate, placeat tibi. amen [he replaces the chalice upon the altar and then, with hands extended, palms downward, recites the following] celebrant: come

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

god of storm and the earth, enlil; and the water god, ea (or enki. these were followed in importance by a second triad comprised of the moon god, nanna (or sin; the sun god, utu (or shamash; and the goddess of fertility and war, inanna 37 (also called ishtar. in the later stages of mesopotamian civilization the local god marduk became head of the pantheon. in egyptian religion the primary god was amen (amon or amun, king of the gods. next in importance was ra (or re, the sun god. these two were eventually joined in the cult of amen-ra. a cult is a religion considered to be outside the mainstream. then came osiris, god of the nile and also god of the kingdom of the dead. his wife, isis, was the moon goddess and mother of the universe. their child horus was god of the sky; set, their brother

the egyptians had a strong belief in the afterlife, which they expressed by building elaborate tombs such as the pyramids. followers. worshippers took their names from the numerous gods and the cults that honored the deities. name of god. the major god for much of mesopotamia was the sky god enlil; later the worship of enlil was replaced by the worship of the babylonian god marduk. for egyptians, amen-ra was the most powerful deity, chief of the pantheon. symbols. statues of winged bulls were a protective symbol related to the god sin mesopotamia, while the ankh, a kind of cross with a loop at the top, was a prominent representation of life in ancient egypt. worship. priests in both religions made daily offerings in the temples and held annual festivals open to the public. personal gods we

an story of creation and explains how marduk became the chief of the gods. the egyptian book of the dead was a guide for the dead, setting out magic spells and charms to be used to pass judgment in the afterlife. sites. ancient nippur was the site of the chief temple to enlil, while babylon was the location of marduk s sanctuary. thebes and the temple complex of karnak were home to the worship of amen-ra. in the modern world the remains of these early religions can be seen in egypt s pyramids, tombs for the pharaohs, and in mesopotamia s ziggurats, temples to the gods. observances. the new year s festival was a major event in mesopotamian religion, while egypt s most important festival was opet. 42 world religions: almanac ancient religions of egypt and mesopotamia in prehistoric times (be

h, symbolized the annual renewal of fertility to the soil by the flooding of the nile. a lengthy annual festival was held for him to celebrate this rebirth. the middle kingdom came to an end with the hyksos invasion of lower egypt, with the new invaders adapting egyptian habits and gods. the new kingdom (c. 1570 1085 bce) began when egyptian nobles drove the hyksos out. during this period the god amen came to prominence and was worshipped at karnak, near thebes. amen incorporated aspects of earlier gods such as ptah and ra, becoming for a time the primary creator-god. the amen priesthood grew impressively strong not only in religious power but also with political power. when amen and ra were combined into the godhead amen-ra, the temple at karnak required the services of more than eighty t

oh. this experiment ended, however, with akhenaten s death in 1336 bce as the old gods were quickly brought back. all traces of akhenaten were destroyed, from the inscription of his name on temples to his mummy. with the restoration of the old gods, the priests of karnak and at another holy site, luxor, regained their power at the expense of the monarchy. at the city of thebes, the high priest of amen became the first of a ruling class of high priests, while the pharaoh continued to wield power from a new city center, tanis, in the nile delta. during the course of the second half of the first millennium bce the power and prestige of egypt was reduced. foreign conquerors inhabited the land, and various cults gained favor and then went out of favor. but amen and amen-ra remained the major cu

hat aten be served by a cult in which he, himself, was the only priest. to show his dedication to aten, amenhotep changed his name to akhenaten, meaning he who is of service to aten. atenism, as it is called, was not a natural evolution of ancient egypt s religious practices. akhenaten forced it on the people. as a result he faced resistance to this change, especially from the powerful priests of amen-ra in the capital of thebes. world religions: almanac 45 ancient religions of egypt and mesopotamia further undermining the power of the traditional priesthood, akhenaten set up a new capital city, called akhetaten (modern-day tell el-amarna, which he dedicated to the aten. artwork from this period shows akhenaten and his wife nefertiti, or neferneferuaten, worshipping the aten, the sun disk

na later became sin and enki became ea. beliefs in ancient egypt egyptians believed that the world was brought into being by atum or ra, whose descendants were osiris, set, and isis. these, however, were just a fraction of the gods worshipped by egyptians. some estimates put the total number as high as one or two thousand different deities. what began as animal worship led to an immense pantheon. amen or amen-ra became the most powerful of the gods, center of the national cult; the cult of osiris was second most powerful. the worship of the sun god ra led to the construction of immense pyramids for the pharaohs, sons of ra. the pharaoh was considered a living god, appointed by horus (son and avenger of osiris. for ancient egyptians the gods were subject to the same sense of order and justi

eaffirmed that the pharaoh was a living god. the rituals of opet were quite different from the sacred marriage of mesopotamia, but the purpose behind them was the same: to confirm the authority of the ruler. eight months after the feast of opet came the second major egyptian festival, the feast of the valley. this was an opportunity for egyptians to reconnect with those who had died. the image of amen was brought out of the temple at karnak into public view and was taken by barge across the nile to visit temples in the west. even though this was a serious occasion, music and dancing accompanied the procession of amen on the royal barge. amen would be taken into the major temples and also to a necropolis, a large graveyard to honor the dead. the egyptians ate and drank large amounts during

all aspects of life, especially nature, which could often be cruel. particular gods protected various citystates in mesopotamia, and large temples were built in their honor at the city center. sin s main temple, for instance, was in the city of ur. smaller temples were available throughout city-states for people to make personal offerings to the gods. egypt also favored different gods. worship of amen-ra was primarily centered around thebes. isis was popular at philae. individuals, too, chose personal gods from among the many hundreds to worship. even pharaohs would differ about which god they preferred. gods of the mesopotamian pantheon anu: the sky god. he is sometimes called the king of the gods. at the beginning of time, earth was separated from heaven, and heaven became anu s home. he

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

hee is it shown. to nothing can thine eye be blind, be it of body or of mind. therefore be thankful to thy god, who in time this before thee hast brought. be thou not jealous of the scoffer's fame, do not begrudge every mocker's great name. with sophisticated vanity they strut, unbeknownst to them is what thou'st got. be happy with what god to thee gave, defy, that four in one they have. fiat and amen, be my treasure, a fourfold sphere always together. o domine quam mirabilia sunt opera tua. lord, thine eternal spirit is in all things. salvator mundi coelum et terra. there is never a philosopher who nature's ultimate principle doth not know. speculum divinum occultum atque natura rerum seu instrumentarum igneum philosophorum et laboratorium perpetuum four fires are floating in this world

SEPHER YETZIRAH WESTCOTT

"not" mr is "anything" in kabalistic writings the sephiruth, the divine voices and powers, are called "ineffbilis" not to be spoken of, from their sacred nature. 10. the classification of the hebrew letters into a triad, heptad and dodecad, runs through the whole philosophy of the kabalah. many ancient authors added intentional blinds, suds as forming the triad of a.m.t, ameth, truth; and of amn, amen. 11. the two covenants, by the word or spirit, and by the flesh, made by jehovah with abraham, genesis xvii. the covenant of circumcision was to be an outward and visible sign of the divine promise made to ahraham and his offspring. the hebrew word for circumcision is mulah, mulh: note that mlh is also synonymous with dbr, dabar--verbum or word. 12. rittangelius gives "replace the formative p

SIFRA DETZNIYUTHA

ts unto his master, in a becoming fashion. 8) there is (the prayer) with the knowledge how to ascend from below upwards. 9) there is the he who knows to elicit the abundance from above downwards. and for all these nine ways is required great intention. for without that, about such there is a verse, as it is written: and they that despise me shall be lightly esteemed.184 21 and in the intention of amen (is) that it compounds two names: hvhy and ynda. the one conceals its goodness and its blessing in a treasure that is called hall. this is indicated in the verse: and the lord hvhy is in his holy hall, keep silence before him.185 our sages, of blessed memory, alluded to this (when stating that: all the good of a man is in his house. as it is said: in all my house he is faithful.186 and it is

tudy sufficiently. for he merited to mind the knowledge of his master and had the proper intention thereto. what is: and they that despise me shall be lightly esteemed? it refers to him that does not know to unify the holy name and to bind the knot of the faith and to draw forth to that place that is in need, and to honor the name of his master. the more so with regard to he who has no intention, amen. thus, whoever moves his lips with purity of heart, in the waters that purify, what is written of him? and elohim said: let us make adam.189 meaning to say (let us make) because of man (he) who knows to unify the image and the likeness as behooves, and they will have dominion over the fish of the sea.190 22 appendix ii there is another addition at the very end of the sifra detzniyutha: when t

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

uest of our blessed patron of the castle of the mountain. long life to him! may he, like his host, be safe by day and by night; on the hill and in the waste; against the dagger and the bullet, in limb and in life! cursed be he who touches a hair of his head, or a baioccho in his pouch. now and forever we will protect and honour him, for the law or against the law; with the faith and to the death. amen! amen "amen" responded, in wild chorus, a hundred voices; and the scattered and straggling groups pressed up the street, nearer and nearer to the horseman "and that he may be known" continued the englishman's strange protector "to the eye and to the ear, i place around him the white sash, and i give him the sacred watchword 'peace to the brave' signor, when you wear this sash, the proudest in

ord 'peace to the brave' signor, when you wear this sash, the proudest in these parts will bare the head and bend the knee. signor, when you utter this watchword, the bravest hearts will be bound to your bidding. desire you safety, or ask you revenge to gain a beauty, or to lose a foe, speak but the word, and we are yours: we are yours! is it not so, comrades" and again the hoarse voices shouted "amen, amen "now, signor" whispered the bravo "if you have a few coins to spare, scatter them amongst the crowd, and let us be gone" glyndon, not displeased at the concluding sentence, emptied his purse in the streets; and while, with mingled oaths, blessings, shrieks, and yells, men, women, and children scrambled for the money, the bravo, taking the rein of the horse, led it a few paces through th

SIR WALLIS BUDGE EGYPTIAN MAGIC

d to possess in the next world; and when he had gained the mastery over his heart, the heart, the double, and the soul had the power to go where they wished and to do what they pleased. the mention of the god ptah and of his consort sekhet indicates that the chapter was the work of the priests of memphis, and that the ideas embodied in it are of great antiquity. according to the papyrus of nekhtu-amen, the amulet of the heart, which is referred to in the above chapter, was to be made of lapis-lazuli, and there is no doubt that this stone was believed to p. 31 possess certain qualities which were beneficial to those who wore it. it will also be remembered that, according to one tradition, 1 the text of the lxivth chapter of the book of the dead was found written in letters of lapis-lazuli i

d the scarab is placed so as to appear to be carried in the boat; on the left stands isis and on the right nephthys. 1 the oldest green stone funeral scarab known to me is in the british museum (no. 29,224; it was found at kurna near thebes and belongs to the period of the xith dynasty, about b.c. 2600. the name of the man for whom it was made (he appears to have been an official of the temple of amen) was traced on it in light coloured paint which was afterwards varnished; there are no "words of power" on this interesting object. when once the custom of burying scarabs with the bodies of the dead became recognized, the habit of wearing them as ornaments by the living came into fashion, and as a result scarabs of almost every sort and kind may be found by the thousand in many collections

as a survival in the early dynasties before the people generally had realized that the great powers of nature, which they deified, could not be ruled by man and by his petty words and deeds, however mysterious and solemn. it is, however, very remarkable to find p. 78 that the use of wax figures played a prominent part in certain of the daily services which were performed in the temple of the god amen-ra at thebes, and it is still more remarkable that these services were performed at a time when the egyptians were renowned among the nations of the civilized world for their learning and wisdom. one company of priests attached to the temple was employed in transcribing hymns and religious compositions in which the unity, power, and might of god were set forth in unmistakable terms, and at th

and as an egyptian soothsayer. omitting, for the present, any reference to the contents of the ivth chapter of pseudo- callisthenes, in which the casting of the nativity of olympias by nectanebus is described, we come to the passage in which the story of the way in which he sent a dream p. 94 to the queen by means of a wax figure is told. his object was to persuade the queen that the egyptian god amen would come to her at night. to do this he left her presence, and going out into the desert he collected a number of herbs which he knew how to employ in causing people to dream dreams, and having brought them back with him be squeezed the juice out of them. he then made the figure of a woman in wax, and wrote upon it the name of olympias, just as the priest of thebes made the figure of apep i

him be squeezed the juice out of them. he then made the figure of a woman in wax, and wrote upon it the name of olympias, just as the priest of thebes made the figure of apep in wax and cut his name upon it. nectanebus then lit his lamp, and, having poured the juice of the herbs over the wax figure of the queen, he adjured the demons to such purpose that olympias dreamed a dream in which the god amen came to her and embraced her, and told her that she should give birth to a man-child who should avenge her on her husband philip. but the means described above were not the only ones known to nectanebus for procuring dreams, for when he wanted to make philip of macedon to see certain things in a dream, and to take a certain view about what he saw, he sent a hawk, which he had previously bewit

y magical words, to philip as he lay asleep, and in a single night the hawk flew from macedonia to the place where philip was, and coming to him told him what things he should see in his dream, and he saw them. on the morrow philip had the dream explained by an expounder of dreams, p. 95 and he was satisfied that the child 1 to whom his wife olympias was about to give birth was the son of the god amen (or ammon) of libya, who was regarded as the father of all the kings who ascended the throne of egypt, who did not belong to the royal stock of that country. 2 here, in connexion with the egyptian use of wax figures, must be mentioned one or two stories and traditions of alexander the great which are, clearly, derived from egyptian sources. the arab writer, abu-shaker, who flourished in the x

is, of course, isis-hathor, and p. 116 both the words and the picture refer to some event in the life of ra, or horus. it is quite evident that the words of power, or charm, uttered by isis-hathor delivered the god out of some trouble, and the idea is that as it delivered the god, and was of benefit to him, even so will it deliver the deceased and be of benefit to him. the words of power read-"o amen, o amen, who art in heaven, turn thy face upon the dead body of thy son, and make him sound and strong in the underworld" and again we are warned that the words are "a great mystery" and that "the eye of no man whatsoever must see it, for it is a thing of abomination for [every man] to know it. hide it, therefore; the book of the lady of the hidden temple is its name" an examination of mummie

the rams' heads, who is being adored by apes, is a mystical form of khnemu, one of the great gods of reproduction, who in still later times became the being whose name under the form of khnumis or khnoubis occupied such an important position among the magical names which were in use among the gnostics. the two following prayers from the hypocephalus will illustrate the words of power addressed to amen, i.e, the hidden one, quoted above--1 "i am the hidden one in the hidden place. i am a perfect spirit among the companions of ra, and i have gone in and come forth among the perfect souls. i am the mighty soul of p. 120 saffron-coloured form. i have come forth from the underworld at pleasure. i have come. i have come forth from the eye of horus. i have come forth from the underworld with ra f

slations are given, various aspects of apep, the devil of thunder, lightning, cloud, rain, mist, storm, and the like, and the anxiety to personify these so that the personifications might be attacked by means of magical ceremonies and words of power seems positively childish. passing now to certain chapters of the book of the dead which are rich in names of magical power, 1 we notice that the god amen, whose name meant the "hidden one" possessed numerous names, upon the knowledge of which the deceased relied for protection. thus he says "o amen, 2 amen; o re-iukasa; o god, prince of the gods of the east, thy name is na-ari-k, or (as others say) ka-ari-ka, kasaika is thy name. arethikasathika is thy name. amen-na-an-ka-entek-share, or (as others say) thek-share- amen-kerethi, is thy name. o

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

ngs flow. the witch knows that reversing the prayers takes them back to the true source of all words, all language, all cunning- the true horned father himself. the psychological and mystical impact of reversing prayers cannot be understated; it is very effective and a source of great power for the cunning witch. fill your mind with the desire to bring the old one into complete presence, and say: amen: evil from us deliver but temptation into not us lead and us against trespass who those forgive we as trespasses our us forgive and bread daily our day, this us give heaven in is it as earth on done be will thy, come kingdom thy name thy be hallowed heaven in art who father our. at this point, you may stand and face east. traditionally, this is where the old one would appear, although he may

SOLOMON

d mastered and controlled all spirits of the air, on the earth, and under the earth. by means of them also he wrought all the transcendent works of the temple. telling also of the authorities they wield against men, and by what angels these demons are brought to naught. of the sage solomon. blessed art thou, o lord god, who didst give solomon such authority. glory to thee and might unto the ages. amen. 2. and behold, when the temple of the city of jerusalem was being builded, and the artificers were working thereat, ornias the demon came among them toward sunset; and he took away half of the pay of the chief-deviser's) little boy, as well as half his food. he also continued to suck the thumb of his right hand every day. and the child grew thin, although he was very much loved by the king

, and to the other idols [1. fem. so rom. xi. 4] 130. i then, wretch that i am, followed her advice, and the glory of god quite departed from me; and my spirit was darkened, and i became the sport of idols and demons. wherefore i wrote out this testament, that ye who get possession of it may pity, and attend to the last things [1, and not to the first. so that ye may find grace for ever and ever. amen [1. cp. rev. ii. 1r the sorceries of zos from cults of the shadow by kenneth grant sorcery and witchcraft are the degenerate offspring of occult traditions coeval with those described in the second chapter. the popular conception of witchcraft, shaped by the anti-christian manifestations that occurred in the middle ages is so distorted and so inadequate that to try and interpret the symbols

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ously be pleased to dispose us all to do justice, to love mercy and to demean ourselves with that charity -30- humility and pacific temper of mind which were the characteristics of the divine author of our blessed religion, and without a humble imitation of whose example in these things we can never hope to be a happy nation. grant our supplication, we beseech thee, through jesus christ our lord. amen [emphasis supplied] washington's prayer was adapted from his circular letter to the governors; its use of the phrase "our blessed religion" reflected in unmistakable terms washington's conviction that the united stales was a christian nation. a very early drawing in columbian magazine29 of the coat of arms shows the constellation of five-pointed stars scattered over the whole field, as in the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

er cultures of that era. some have even suggested that the entity known as the god osiris was an extraterrestrial astronaut from the pleiades, who first visited egypt in prehistoric times when it was composed of barbaric tribes. because he came from t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mystery religions and cults 257 egyptian gods and goddesses amen: a creation-deity anubis: god of the dead bast: cat goddess bes: god to guard against evil spirits and misfortune chons: god of the moon dua: protector of the stomach of the dead geb: god of the earth hathor: cow goddess isis: mother goddess ka: god for the vital force of life maat: goddess of truth and justice min: egyptian fertility god mut: wife of amen, mother of khons nephthys: goddess o

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

lcome guest had come directly from the pit of hades. a reverend cragg was summoned to conduct a prayer meeting in the house. the drummer maintained a reverent t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d ghosts and phantoms 45 the tedworth drummer poltergeists (1662 1663 (fortean picture library) silence during the minister s prayers, but upon the last amen, it began to move chairs about the room, hurl the children s shoes into the air, and toss every object that it could get its invisible hands on. a heavy staff struck rev. cragg on the leg, but the astonished clergyman reported that a lock of wool could not have fallen more softly. the knocking had become so loud at nights that it awakened neighbors several houses away. the mompessons servants

THE GOD OF THE WITCHES

hant is too long to transcribe here, i therefore quote only a few lines.(94 "now before he was taken by the lawless jews he gathered all of us together and said: before i amdelivered up unto them let us sing an hymn to the father, and so go forth to that which lieth before us. hebade us therefore make as it were a ring, holding one another's hands, and himself standing in the midst hesaid: answer amen unto me. he began, then, to sing an hymn and to say: glory be to thee, father. and we,going about in a ring, answered him: amen (95) i would be saved, and i would save. amen. i would bewashed, and i would wash. amen. grace danceth; i would pipe; dance ye all. amen. i would mourn; lamentye all. amen. the number eight (lit: one ogdoad) singeth praise with us. amen. the number twelve dancethon h

unto me. he began, then, to sing an hymn and to say: glory be to thee, father. and we,going about in a ring, answered him: amen (95) i would be saved, and i would save. amen. i would bewashed, and i would wash. amen. grace danceth; i would pipe; dance ye all. amen. i would mourn; lamentye all. amen. the number eight (lit: one ogdoad) singeth praise with us. amen. the number twelve dancethon high. amen. the whole on high hath part in our dancing. amen. whoso danceth not, knoweth not whatcometh to pass. amen. i would flee, and i would stay. amen (96) now answer thou unto my dancing.behold thyself in me who speak, and seeing what i do, keep silence about my mysteries. thou that dancest,perceive what i do, for thine is this passion of the manhood, which i am about to suffer. thy god am i, not

swer thou unto my dancing.behold thyself in me who speak, and seeing what i do, keep silence about my mysteries. thou that dancest,perceive what i do, for thine is this passion of the manhood, which i am about to suffer. thy god am i, not thegod of the traitor. i would keep tune with holy souls. i have leaped; but do thou understand the whole, andhaving understood it, say: glory be to the father. amen (97) thus, my beloved, having danced with us thelord went forth" the early date of this singing dance shows the importance attached to this mode ofworship, which though heathen in origin was transferred to the religious services of the christians as thoughwith the sanction of the founder of the religion.the ring dance was regarded as a sinister ceremony by the priestly authorities who were en

THE HOLY ROSARY OF THE BRETHREN

y to the vortex of light. it is not a physical vortex, but rather, it is in harmony with the direction of hebrew (right to left. equally, it follows the progression of the pentagrammaton. observe the diagram on the next page: 4 step-by-step instructions: step 1: perform the qabalistic cross. this may be performed in either hebrew or latin. tu es regnum, et potestas, et gloria, saecula saeculorum, amen. step 2: hold the cross to your heart and repeat the sacred mysteries. ex deo nascimur, in yeheshua morimur, per spiritum sanctum rivivisciumus. 5 step 3: first single bead- recite the lord s prayer. recite: pater noster. step 4: first of three beads together, say the following: i salute thee daughter of god, obtain for us the gift of a firm faith. recite: ave maria. step 5: second of three b

n latin. 4. add the adoration to the lord of the universe in latin. the lord s prayer in latin: pater noster, qui es in caelis, sanctificetur nomen tuum. adveniat regnum tuum. fiat voluntas tua, sicut in caelo, et in terra. panem nostrum quotidianum da nobis hodie. et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. et ne nos inducas in tentationem: sed libera nos a malo. amen. the lord s prayer our father, who art in heaven, hallowed be thy name. thy kingdom come. thy will be done, on earth as it is in heaven. give us this day, our daily bread. and forgive us our trespasses, as we forgive those who trespass against us. and lead us not into temptation, but deliver us from evil. the hail mary 10 hail mary full of grace, the lord is with thee. blessed art thou among

heaven. give us this day, our daily bread. and forgive us our trespasses, as we forgive those who trespass against us. and lead us not into temptation, but deliver us from evil. the hail mary 10 hail mary full of grace, the lord is with thee. blessed art thou among women, and blessed is the fruit of thy womb, jesus. holy mary, mother of god, pray for us sinners, now and at the hour of our death. amen. the ave maria ave maria, gratia plena; dominus tecum: benedicta tu in mulieribus, et benedictus fructus ventris tui yeheshua. sancta maria, mater dei, ora pro nobis peccatoribus nunc et in hora mortis nostrae. amen. the qabalistic cross in latin tu es regnum, et potestas, et gloria, saecula, saeculorum. amen. the adoration to the lord of the universe in latin sanctus est tu dominus de mundi

THE KEY TO THE MYSTERIES

are the heroes of progress, martyrs of humanity! xii the number twelve twelve is the cyclic number; it is that of the universal creed. 45 here is a translation in alexandrines of the unrestricted magical and catholic creed- i do believe in god, almighty sire of man. one god, who did create the universe, his plan. i do believe in him, the son, the chief of men, word and magnificence of the supreme amen. he is the living thought of love's eternal might, god manifest in flesh, the action of the light. desired in every place and every period, but not a god that one may separate from god. descended among men to free the earth from fate, he in his mother did the woman consecrate. he was the man whom heaven's sweet wisdom did adorn; to suffer and to die as men do he was born. proscribed by ignora

eparable from the soul, when the soul, come to its own power, will have made itself a body in its own image. that will be the kingdom of heaven upon earth, and the body will be the temple of the soul, as the regenerated universe will be the body of god. and bodies and souls, and form and thought, and the whole universe, will be the light, the word, and the permanent and visible revelation of god. amen. so be it. 63 xvii the number seventeen seventeen is the number of the star; it is that of intelligence and love. warrior and bold intelligence, accomplice of divine prometheus, eldest daughter of lucifer, hail unto thee in thine audacity! thou didst wish to know, and in order to possess, thou didst brave all the thunders, and affronted every abyss! intelligence, o thou, whom we poor sinners

n. axiom ix the will of the just man is the will of god himself, and the law of nature. 236 axiom x it is by the will that the intelligence sees. if the will is healthy, the sight is just. god said "let there be light" and light is; the will says "let the world be as i will to see it" and the intelligence sees it as the will has willed. this is the meaning of the word "so be it<amen> which confirms acts of faith. axiom xi when one creates phantoms for oneself, one puts vampires into the world, and one must nourish these children of a voluntary nightmare with one's blood, one's life, one's intelligence, and one's reason, without ever satisfying them. axiom xii to affirm and to will what ought to be is to create; to affirm and will what ought not to be, is to destroy. axio

THE MAGICIAN S KABBALAH

6= 6*6*6, the number of man found in the biblical revelations. the god-name of the sephiroth is alhim gbvr, the "god of judgement, which equates to 857, as does nvap (satyr. the god pan, lord of satyrs, could well be associated with geburah in his aspect of panic and awe, as geburah is sometimes called "pachad, meaning "fear. the archangel kamiel, equating as kmal to 91, is the same value as amn (amen, lbnh (moon, mlakh (messenger, phod (robe, man (to refuse, and ehlon (tree. crowley, in "the daughter of the horseleech, writing of elohim gibor and kamael points to this gematria when he says "he too bore the wings and weapons of space and justice, and in himself he was that great amen that is the beginning and end of all" a brief digression can be made at this point to mention one of the ov

isualise a line of light connecting each globe, which will finally form the cross (iii) bring hand to touch the right shoulder, and visualise a globe of light there. vibrate ve geburah("and the power (iv) bring hand across to the left shoulder and visualise another globe, vibrating ve gedulah("and the glory, which is another title of chesed (v) clasp hands in centre of chest, and vibrate le olam, amen("for ever, amen. 3. make the pentagrams about you as follows (i) still facing east, raise your right hand to over your head, and bring it down slowly to point in front of you, exhaling. as you do so, visualise drawing a line of energy from the radiant globe above your head. trace a large pentagram in front of you (usually visualised against the walls of the room you are in, or a few feet away

by leaving you arm extended. make another pentagram in front of you, and vibrate the god-name adonai("lord (iii) turn to the west, still drawing a circle about you, trace a pentagram, and vibrate the god-name eheieh("i am that i am, or "i will be, pronounced as eh-hay-yeah (iv) turn to the north and having drawn another pentagram, vibrate the god-name agla (an acronym of the phrase gibor le olam amen, and pronounced ah-gah-lah (v) returning to point towards the east, and completing the circle of light about you, raise both your arms to either side, making a cross. 4. summon the four guarding archangels as follows: say "before me raphael (rah-fah-yell, behind me gabriel (gah-bree-ell, on my right hand, michael (mee-khah-ell, on my left hand, auriel (aw-ree-ell" at each name, pause and visu

THE MARTINIST OPERATIVE GENERAL RITUAL

of the demoniacal spirit and his ministers, become protected from any attempts of theirs and any malefice of theirs whatever they may be. do not retain in yourselves any diabolic force but become pure) holy) blessed) and sanctified) vestments. deign thus, 0 lord, eternal god, almighty sanctifier, to purify, to bless) and to sanctify) this immaculate robe and this cordelier. by ieshouah, our lord, amen. sanctifying the sandals: use the above formula replacing the words 'alb 'cordelier, robe, by the word 'sandals. sanctifying the operational cloth and the place, or the premises to be used for the operation: o lord, my power is in thy name, etc. etc. deign, o lord, almighty and eternal god, although heaven and earth cannot contain thee, to take a dwelling here below where thy divine name is b

pon with merciful and benevolent eye, deign by infusion of thy grace to preserve them from any defilement, to preserve them pure and without any stain. thou, who hast answered the vows of thy servant david by making his son solomon complete the works of his, deign to fulfill my expectations by chasing away and forever from this place thus sanctified, all powers of darkness. by ieshouah, our lord, amen. 14 sanctifying the poignard (or the sword: o lord, my power is in thy name, etc. etc. i exorcise thee creature of metal in the name of the almighty god, yaveh sabaoth, the lord of hosts, so that nothing shall remain in thee of the dark power that ruled over thee to this day, but on the contrary, that thou mayest become an exorcised blade, poignard (or sword) of justice in the hand of man of

to vanquish the rebellious goliath, i appeal to thy goodness in a humble prayer, deign in thy mercy to bless this poniard (this sword) and to consecrate it for my victorious fight against the perverse spirits. o god almighty, grant thy faithful servant to use it victoriously for the defense of himself and his family, his brothers, against all enemies- visible and invisible. by ieshouah, our lord, amen. sanctifying the ink for drawing the operational cloth: o lord, my power is in thy name, etc. etc. o lord, almighty and eternal god, deign to bless) this liquid creature, this holy ink: may it become salutary to men and whosoever transcribes with it the divine name, those of thy angels and thy saints on the girth of this circumference, may obtain, by the invocation of thy most holy name and b

ink: may it become salutary to men and whosoever transcribes with it the divine name, those of thy angels and thy saints on the girth of this circumference, may obtain, by the invocation of thy most holy name and by their intercession and merits, a health of the body and soul, illumination of his mind, the opening of his interior eye, and first proofs of his reconciliation. by ieshouah, our lord, amen. sanctifying the incense: o lord, my power is in thy name, etc. etc. let us pray. deign, 0 lord, to bless) and to sanctify) this incense and to accept its perfume of sweet scent by the intercession of all thy elect, of all thy saints and all thy 15 angels. o merciful lord, may this aromatic combination become perpetual defense of thy servants redeemed by thy precious blood, against all evil s

efore whom stand full of respect numberless armies of angels, to bless) and to sanctify) this aromatic creature. may the celestial spirits called by word of thy servant come and assemble thanks to its penetrating perfume. may the spirits of darkness and error that prowl around to destroy us, flee at the same time, forever, and may their malefice and prestiges never subsist. by ieshouah, our lord, amen. prayer to be said while vesting the alb and cordelier before the operation: o lord, whiten me and purify my heart so i may one day with my soul finally reconciled bathe in the eternal joys- after having been washed in the blood of the lamb. o merciful lord, deign to extinguish in me the ardour of evil passions and allow the virtue of power and purity to dwell in me. by ieshouah, our lord, am

utting on the sandals: o lord, happy are those who are honest in their ways and who walk according to thy will. o almighty god, may thus my actions be regulated, as well as my steps, so that i may preserve faithfully thy ordinances and thy commandments. may they both lead me victoriously during this terrestrial life unto the original plane which i have left of my own fault. by ieshouah, our lord, amen. prayer to be said while vesting the bandolier or collar of the degree: grant me, o lord of hosts of heaven, the power always to preserve in honour 16 and faithfulness this precious adornment of my reconciliation, and may this shoulder cloth, symbol of avenging combats, remain a symbol of thy victories by my acts. by ieshouah, our lord, amen. prayer to be said while unrolling the operational

ah, our lord, amen. prayer to be said while unrolling the operational cloth: deign, o eternal lord, wise and strong, to descend unto this place. sanctify it by thy own presence and thy majesty and may purity, chastity and plenitude of thy law reside there. deign to keep thy promise. in all places where i record my name i will come unto thee, and i will bless thee (ex.20.24) by ieshouah, our lord, amen. prayer to be said while arranging the central luminary and censer: o lord almighty, may everything be done according to thy will, thou who hast disposed all things by measure, number and weight, as the sovereign might belongs to thee alone and thou dwellest forever (wisdom xi) by ieshouah, our lord, amen* 17 c) ritual the room is lit by a small sanctuary light or very dim luminary which will

extinguished later on. the operator makes the sign of the cross, standing erect facing the altar and the orient, and says: o venerated masters who have passed through the portals and have accomplished the ultimate voyage, i appeal to you 1 let us become united at this moment and in this place, become united with our brothers dispersed all over this vast world, become united in hearts and spirit. amen. operator now lights the ordinary candle (which he will use to light the central luminary) and says: i conjure thee uriel invoking thee by the word, by all that is in thy power and in mine: may thy spiritual fire embrace the matter which i consecrate to the eternal in the bosom of these circles. may the elementary fire residing there unite with thine to contribute to the spiritual light of me

: i conjure thee uriel invoking thee by the word, by all that is in thy power and in mine: may thy spiritual fire embrace the matter which i consecrate to the eternal in the bosom of these circles. may the elementary fire residing there unite with thine to contribute to the spiritual light of men of desire- my brothers, and may they thus become animated by thy fire of life. by ieshouah, our lord, amen. operator inhales lightly the flame of the candle and says: o pure light, symbol of the superior of my soul to whom the eternal has entrusted the care of my thought, of my will, actions and words, make thy radiant fire purge my soul of its dross and my lips- sanctified for the words i am going to pronounce, to operate for a greater glory of the eternal, for my own tuition and for the edificat

THE MIDDLE PILLAR

the qabalistic cross were published in my book the tree of life, and i repeat the rubric as follows: 1. touch the forehead, say "atoh("thou art. 2. bring the hand down and touch the breast, say "malkuth("the kingdom. 3. touch the left shoulder, and say "ve-gedulah("and the glory. 4. touch the right shoulder and say "ve-gevurah("and the power).l 5. clasping the fingers on the breast, say "le olahm amen("forever, amen. the words employed are in the hebrew tongue. hebrew is so employed because the magical system first attained prominence in europe since it was adopted by some jewish philosophers whom we call qabalists. apart from this usage of hebrew words, there is not the slightest implication of hebrew theology or philosophy. the gestures themselves are a variance of the ordinary christian

ualized to penetrate the breast until it reaches the right shoulder, when the remaining word "ve-gevurah" is vibrated. thus is formulated the horizontal shaft or the cross-bar of this cross of light.8 the first gesture traced a light-beam from head to foot, while the second one traced the ray from shoulder to shoulder. interlocking the fingers on the breast, and vibrating the final word "le-olahm amen" the student should endeavor to see a cross of light actually standing wihn him. none but very few may hope at once to succeed in feeling h s, in obtaining the pulsing sensation of a cross of light vibrating w i t h. it will require persistent and regular exercise before this sensation makes itself apparent. it is a significant development, marking a definite stage in growth. some little prel

e the horizontal shaft of light extending from the opposite shoulder to join this point of light. vibrate "ve-gedulah (v'ge-doo-lah "tlze glo y. imagine a completed cross of light running from head to feet and shoulder to shoulder. bring the hands outward, away from the body, and finally bring them together again, clasped on the breast as if praying or interlocking the fingers. vibrate "le-olahm, amen (lay-oh-lahm, ah-men "forever, unto the ages. the lesser banishing ritual of the pentagram stand and face east.2 perform the qabalistic cross as described above. still facing east, use a dagger or the index finger of the right hand to trace a large lesser banishing pentagram. thrust the dagger tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh-the tetr

power and the beauty and the victo y and the glo y, for unto thee is everything in the heavens and the earth. unto thee, 0 tetragrammaton, is the kingdom. ths single verse mentions the names of several sephiroth, including: chesed, geburah, tiphareth, netzach, hod, and malkuth. the lord's prayer from the new testament states: for thine is the kingdom and the power and the glory, forever and ever, amen.4 this is only slightly different from the qabalistic cross, which states (in english: thou art the kingdom and the power and the glo y, the world forever, unto the ages. amen. the word atah("thou art) is linked to the sephrah of kether, whose divine name is "i am" malkuth("the kingdom) is the tenth sphere on the tree. v'geburah("and the power) refers to the fifth sephirah of power. v'gedulah

the power and the glo y, the world forever, unto the ages. amen. the word atah("thou art) is linked to the sephrah of kether, whose divine name is "i am" malkuth("the kingdom) is the tenth sphere on the tree. v'geburah("and the power) refers to the fifth sephirah of power. v'gedulah, whch means "and the glory" refers to chesed since "glory (or "magnificence) is another title of chesed. le-olahm, amen means "forever unto the ages" 7 2 iss very similar to the chstian sign of the cross. one important difference between the christian cross and the qabalistic cross is that in the hermetic version, geburah or "the power" is attributed to the right shoulder, while in the chstian cross, it is placed on the left shoulder. tlus points out a major difference in the way that a ceremonial magician app

ulder and say "kai he dynamis (pronounced "kigh hay din-ah-mees" meaning "and the power- at q guvapt. touch the left shoulder and say "kai he doxa (pronounced "kigh hay dox-ah" meaning "and the gloryu- at q 605a. clasp the fingers over the breast and say "eis tous aionas ton aionon (pronounced "ace tooce eye-oh-nas tone eye-own-own" meaning" to the aeon of aeonsu-&i< o uaamen (pronounced "ah-may-n"-apqv. the pentagrams face east. use dagger or the index finger of the right hand to trace a large lesser banishing pentagram. as you do so, vibrate "theios aer (pronounced "thay-os ah-ay-r "divine airu@&todagger tip or index finger through the center of the pentagram and vibrate "pneuma (pronounced "p'ne-00-mah "spiritu-nv u pa. go to the south and dr

ublished in 1531, lists michael, raphael, gabriel, and uriel as the "the four princes of the angels, which are set over the four winds, and over the four parts of the world (refer to page 533 of the llewellyn edition, edited by donald tyson) 4. compare to 2 timothy 418 "the lord will deliver me from every evil work, and will save me to h s celestial kingdom; to whom be glory to the aeon of aeons. amen. 5. halevi, kabbalah: tradition of hidden knowledge, 12. 6. ibid, 68. 7. ceremonial magicians. literally "god-workers" 8. levi, transcendental magic, 234. 9. from a 1977 paper titled a possible sol rcefo r the lesser pentagram ritual in a hebrew night prayer by bill heidrick. 206 theb alancbee tweemnin da nd magic 10. levi, transcendental magic, 63. 11. ibid, 67-68. 12 %id, 70. 13. waterfield

ugh you, and when you feel the power of the names, 6. say the prayer of the sylphs: holy art thou, lord of the air, who has created the firmament. shaddai el chai. almighty and everlasting, ever-living be thy name ever-magnified in the life of all. we praise and we bless thee in the changeless empire of created light; and we aspire without cessation unto thy imperishable and immutable brilliance. amen. part i: fire a 1. see a shaft of light descend once more to the heart center or solar plexus. 2. formulate a flaming sphere of brilliant red. see the ball extending from front to back. 3. superimpose on the red sphere the sign of leo 62 in the complementary color of emerald green. 4. vibrate "elohim" and the angelic names "michael" and "aral" 5. when you feel the ball is alive and real, and

art thou, lord of the fire, wherein thou hast shown forth the throne of thy glory. yod-heh-vav-heh tzabaoth. leader of armies is thy holy name. 0, thou flashing fire, thou illuminatest all things. with thy insupportable refulgence whence flow the ceaseless streams of splendor which nourisheth thine infinite spirit. help us, thy children, whom thou hast loved. since the birth of the ages of time. amen. part iv: water v 1. see a shaft of light descend once more to the region of the hips, the generative region. 2. see a flaming sphere of brilliant ultramarine blue. 3. superimpose on the blue sphere the sign of scorpio ttl+ in the complementary color of orange. the middle pillar exercise 215 4. vibrate "el" and the angelic names "gabriel" and "talihad" 5. when you feel the ball is alive and r

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

: me, the sole pledge of your debaucheries, you keep. your love, the mere maternity you share with swine and cattle! c. i love you still with carnal love and spiritual love! and i will have you, by the living god, to be my mistress. if i fail in this, or falter in this counsel of despair, may god fs own curses dog me into hell, and mine own life perpetuate itself through all the ages of eternity. amen! amen! come. cora, to my heart *the mother fs tragedy, vol. i, p. 163. madeline, whom cora had hoped to have made ulric fs bride, appears, and for a moment his mad fury slackens only to burst out again, as he drags cora from the room. when she re-enters her voice is hoarse and horrible: o phadra! lend me of thy wickedness, lest i go mad to contemplate myself *the mother fs tragedy, vol. i, p

yes, and trembling lips! i will put a live coal upon your lips, and flowers upon your eyes, and a sword in your hearts, and ye also shall see god face to face. thus shall we give back its youth to the world, for like tongues of triple flame we shall brood upon the great deep. hail unto the lords of the groves of eleusis *eleusis, vol. iii, pp. 229, 230. that which was to be said hereon is spoken, amen without lie, amen and amen of amedthe tarot of c. c. zain more properly called the brotherhood of light tarot, this tarot pattern was developed by an american occultist and astrologer, elbert benjamine (aka c.c. zain, 1881--1951, the founder of the church of light. decker and dummett in a history of the occult tarot report that zain's lessons 22 through 33, forming a study course on the tarot

THE BOOK OF GATES

om ament, and [his] taking up [his] place in the two divisions of nu, and [his] performance of [his] transformations on the two hands of nu. this god doth not enter into the height of heaven, p. 286 [paragraph continues [but] he openeth [a way through] the tuat into the height of heaven by his transformations which are in nu. now, what openeth the tuat into nut (i.e, the sky) are the two hands of amen-ren-f (i.e, he whose name is hidden. he existeth in the thick darkness, and light appeareth [there] from the starry night" of the nine gods with knives and sceptres it is said "those who are in this scene [with] their weapons in their hand take their knives and hack [with them] at apep; they make gashes in him and slaughter him, and they drive stakes whereby to fetter him in the regions which

THE SECRET RITUALS OF THE OTO

(1. can. take swords by blade hilt down. 2. can. takes v.s.l.46 3. can. takes t) z: repeat your names at length and say after me: we a, b and c upon these sacred and sublime symbols most solemnly and sincerely swear never improperly to reveal any of the secrets of the degrees about to be communicated to us. which oath if we break, may our heads be severed from our bodies by the sword of justice. amen (herald replaces symbols) z: i now proceed to give you by name the following degrees of the ancient and accepted rite. secret master. perfect master. intimate secretary. provost and judge. intendant of the buildings. elect of nine. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (10 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. elect

ledge myself never to pronounce that solemn and mysterious name which may now for the first time be communicated to me, unless in the presence and with the assistance of two or more p.m.s. all these points i solemnly swear to observe, without evasion, equivocation, or mental reservation of any kind under the penalty of having my skull sawn off and my brains exposed to the searing rays of the sun. amen. you will seal this solemn oath 4 times with your lips on the v.s.l (done) brother p.m, at your initiation you were hoodwinked to find the light of earthly life, only to close in the file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (15 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. 3 in the darkness of death. you were raised, but only

rom the angles of the triangle. we saw that the descending triangle ihv expressed the human nature of god; the ascending triangle will illustrate his nature in itself. ab is father, bl lord. al is word or logos, son, bl lord. lb is heart or spirit, bl lord. vvvv (all rise) glory to the father, and to the son, and to the holy ghost; as it was in the beginning, is now, and ever shall be, world end. amen (sign of admiration) thus my brother, does the word of this degree declare the nature of the most holy trinity. so much, perhaps, you were already aware of; for none can be more sensible than myself of the progress you have made; yet it may possibly have escaped you that these same letters can be read in a sense file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/

/2001 2:04:24 pm] the secret rituals of the o.t.o. cands: we are. viii: then you will extinguish your tapers, remove your aprons, sashes and jewels, raise your arms, extended at an angle of 90, and say: we renounce all; we swear to keep inviolate the mysteries of these degrees; and we invoke annihilation. these points, etc, penalty of having our skulls split asunder by the axe of the executioner. amen. you will seal this solemn oath with your lips five times upon this skull. i will now proceed to confer upon you the following degrees of the a. and a. rite: knight of the sword and of the east. prince of jerusalem. i also confer upon you the corresponding degrees of the reduced rite of memphis; or a& p. rite. knight of the sword. knight of jerusalem. finally i confer upon you the following d

and; and let the marrow of the wand be preserved within the pyramids of the letters that make up the name of the spirit. now unless ye be well skilled in art magick, ye will not dare call forth the three great gods of the whole tablet, or the king serpent thereof, or the six seigneurs majestical, or even the gods of the calvary crosses in the lesser angles. but the cherubic rulers, yea verily and amen, these are your mates; and ye may yet more safely summon the lesser assistant angles. and those that are in this art novices should wiselier call forth only the trigrammaton of the sub- elements. xii of the new and holy kingdom it is written in the papyrus of nes-min that the sun spake in his name toum and said. i copulated with my fist, i emitted semen into my shadow, i ejaculated into my ow

certain deem therein to be contained things monstrous and extravagant; let them consider this as a defect of their own intuition and apprehension, and moreover as a thickness of that veil that is yet betwixt this areopagus and the sanctuary of the gnosis. for perfectly illuminated as ye are, beloved brethren, think this, that there may be a darkness that is more than all your light. xvi farewell amen, and amen, and amen of amen. i greet you by the sign: i exchange with you the token: i whisper the word even as i received it and in no other manner. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c2.html (11 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. i invoke upon you the light of our lord the sun; i bestow upon you the blessing of the

by the sign: i exchange with you the token: i whisper the word even as i received it and in no other manner. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c2.html (11 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. i invoke upon you the light of our lord the sun; i bestow upon you the blessing of the lord iqfallos in the name on and in the name amen i call down the powers of life, of love, and of liberty upon you. and may the glory of the sanctuary of the gnosis shine forth through the veil thereof, and the pageant of the grail-feast pass again before your eyes! hail, brethren beloved of the most high, hail, perfectly illuminated adepts of our secret areopagus, thrice hail, pontiffs and epopts of the illuminati, hail and farewell! in the

he father and of the son and of the holy ghost, one god, eternal, indivisible, omnipotent, omniscient, file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (2 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. omnipresent. the favour of god and the grace of our lord jesus christ, and the abiding of the holy spirit be with you now and forever more amen. here now the secret of secrets, the key of all magick, revealed unto me for your instruction and behoof by the loving kindness of the o.h.o. lege judica tace of the nature of the arcanum i am alpha and omega, the first and the last, i will give unto him that is athirst of the fountain of the water of life freely. he that overcometh shall inherit all things; and i will be his god and he shall

n dame and squire, but let not your understanding be darkened, or your wisdom be baulked of its effect. in beauty behold the crown ineffable, and beyond the crown that wonder which awaiteth him that is faithful of his oath, and is chaste in the ambush of life as in the set field of his probation. and the blessing of god be upon you in the name of the father+ and of the son+ and of the holy ghost+ amen. tracate of the great thing hidden in the palace of the king be it now understood further concerning the interchange of opposites, that albeit man is active and woman passive, yet man is peace and woman power. and this is called the hermetic paradox; and he that hath ears to hear, let him hear. there is therefore one magick act that leadeth into life, another that abutteth upon death. and the

THE HOLY BIBLE KING JAMES VERSION

.t.o/note10.html [12/28/2001 2:09:30 pm] sroto_notes 11. for both a brief outline of tantrism and some details of kellner s possible indebtedness to the american occultist p. b. randolph see my sexuality, magic and perversion (london, spearman; new jersey, citadel press, 1972. file//c /documents%20as/ appearing of our lord jesus christ, to whom with the holy ghost, be all praise and thanksgiving. amen. old testament page 1 genesis the first book of moses, called genesis 1:1 in the beginning god created the heaven and the earth. 1:2 and the earth was without form, and void; and darkness [was] upon the face of the deep. and the spirit of god moved upon the face of the waters. 1:3 and god said, let there be light: and there was light. 1:4 and god saw the light, that [it was] good: and god div

ide thine husband: 5:21 then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, the lord make thee a curse and an oath among thy people, when the lord doth make thy thigh to rot, and thy belly to swell; 5:22 and this water that causeth the curse shall go into thy bowels, to make [thy] belly to swell, and [thy] thigh to rot: and the woman shall say, amen, amen. 5:23 and the priest shall write these curses in a book, and he shall blot [them] out with the bitter water: 5:24 and he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her [and become] bitter. 5:25 then the priest shall take the jealousy offering out of the woman s hand, and shall wave the offering before the

hall stand upon mount ebal to curse; reuben, gad, and asher, and zebulun, dan, and naphtali. 27:14 and the levites shall speak, and say unto all the men of israel with a loud voice, 27:15 cursed [be] the man that maketh [any] graven or molten image, an abomination unto the lord, the work of the hands of the craftsman, and putteth [it] in [a] secret [place] and all the people shall answer and say, amen. 27:16 cursed [be] he that setteth light by his father or his mother. and all the people shall say, amen. 27:17 cursed [be] he that removeth his neighbour s landmark. and all the people shall say, amen. 27:18 cursed [be] he that maketh the blind to wander out of the way. and all the people shall say, amen. 27:19 cursed [be] he that perverteth the judgment of the stranger, fatherless, and wido

etteth light by his father or his mother. and all the people shall say, amen. 27:17 cursed [be] he that removeth his neighbour s landmark. and all the people shall say, amen. 27:18 cursed [be] he that maketh the blind to wander out of the way. and all the people shall say, amen. 27:19 cursed [be] he that perverteth the judgment of the stranger, fatherless, and widow. and all the people shall say, amen. 27:20 cursed [be] he that lieth with his father s wife; because he uncovereth his father s skirt. and all the people shall say, amen. 27:21 cursed [be] he that lieth with any manner of beast. and all the people shall say, amen. 27:22 cursed [be] he that lieth with his sister, the daughter of his father, or the daughter of his mother. and all the people shall say, amen. 27:23 cursed [be] he t

cause he uncovereth his father s skirt. and all the people shall say, amen. 27:21 cursed [be] he that lieth with any manner of beast. and all the people shall say, amen. 27:22 cursed [be] he that lieth with his sister, the daughter of his father, or the daughter of his mother. and all the people shall say, amen. 27:23 cursed [be] he that lieth with his mother in law. and all the people shall say, amen. 27:24 cursed [be] he that smiteth his neighbour secretly. and all the people shall say, amen. 27:25 cursed [be] he that taketh reward to slay an innocent person. and all the people shall say, amen. 27:26 cursed [be] he that confirmeth not [all] the words of this law to do them. and all the people shall say, amen. page 119 deuteronomy 28:1 and it shall come to pass, if thou shalt hearken dili

ihon: 1:34 and let zadok the priest and nathan the prophet anoint him there king over israel: and blow ye with the trumpet, and say, god save king solomon. 1:35 then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and i have appointed him to be ruler over israel and over judah. 1:36 and benaiah the son of jehoiada answered the king, and said, amen: the lord god of my lord the king say so [too] 1:37 as the lord hath been with my lord the king, even so be he with solomon, and make his throne greater than the throne of my lord king david. 1:38 so zadok the priest, and nathan the prophet, and benaiah the son of jehoiada, and the cherethites, and the pelethites, went down, and caused solomon to ride upon king david s mule, and brought him t

f the lord, because he cometh to judge the earth. 16:34 o give thanks unto the lord; for [he is] good; for his mercy [endureth] for ever. 16:35 and say ye, save us, o god of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name [and] glory in thy praise. 16:36 blessed [be] the lord god of israel for ever and ever. and all the people said, amen, and praised the lord. 16:37 so he left there before the ark of the covenant of the lord asaph and his brethren, to minister before the ark continually, as every day s work required: 16:38 and obed- edom with their brethren, threescore and eight; obededom also the son of jeduthun and hosah [to be] porters: 16:39 and zadok the priest, and his brethren the priests, before the tabernacle of the

they, we will restore [them] and will require nothing of them; so will we do as thou sayest. then i called the priests, and took an oath of them, that they should do according to this promise. 5:13 also i shook my lap, and said, so god shake out every man from his house, and from his labour, that performeth not this promise, even thus be he shaken out, and emptied. and all the congregation said, amen, and praised the lord. and the people did according to this promise. 5:14 moreover from the time that i was appointed to be their governor in the land of judah, from the twentieth year even unto the two and thirtieth year of artaxerxes the king [that is] twelve years, i and my brethren have not eaten the bread of the governor. 5:15 but the former governors that [had been] before me were charg

and anaiah, and urijah, and hilkiah, and maaseiah, on his right hand; and on his left hand, pedaiah, and mishael, and malchiah, and hashum, and hashbadana, zechariah [and] meshullam. 8:5 and ezra opened the book in the sight of all the people (for he was above all the people) and when he opened it, all the people stood up: 8:6 and ezra blessed the lord, the great god. and all the people answered, amen, amen, with lifting up their hands: and they bowed their heads, and worshipped the lord with [their] faces to the ground. 8:7 also jeshua, and bani, and sherebiah, jamin, akkub, shabbethai, hodijah, maaseiah, kelita, azariah, jozabad, hanan, pelaiah, and the levites, caused the people to understand the law: and the people [stood] in their place. 8:8 so they read in the book in the law of god

TURNER ROBERT ARBETEL OF MAGICK

is treasures to them that call upon him; and fatherly and mercifully bestoweth those his secrets upon us without measure. may he grant unto us, through his onely-begotten son jesus christ our lord, his ministring spirits, the revealers of his secrets, that we may write this book of arbatel, concerning the greatest secrets which are lawful for man to know, and to use them without offence unto god. amen. 7 the first septenary of aphorisms. the first aphorism. whosoever would know secrets, let him know how to keep secret things secretly; and to reveal those things that are to be revealed, and to seal those things which are to be sealed: and not to give holy things to dogs, nor cast pearls before swine. observe this law, and the eyes of thy understanding shall be opened, to understand secret t

hbour with the gifts which god bestoweth upon thee, whether they be spiritual or corporal. therefore thou shalt pray thus: o lord of heaven and earth, creator and maker of all things visible and invisible; i, though unworthy, by thy assistance call upon thee, through thy onely begotten son jesus christ our lord, that thou wilt give unto me thy holy spirit, to direct me in thy truth unto all good. amen. because i earnestly desire perfectly to know the arts of this life and such things as are necessary for us, which are so overwhelmed in darkness, and polluted with infinite humane opinions, that i of my own power can attain to no knowledge in them, unless thou teach it me: grant me therefore one of thy spirits, who may teach me those things which thou wouldest have me to know and learn, to t

profit of our neighbour. give me a/so an apt and teachable heart, that i may easily understand those things which thou shalt teach me, and may hide them in my understanding, that i may bring them forth as out of thy inexhaustible treasures, to all necessary uses. and give me grace, that i may use such thy gifts humbly, with fear and trembling, through our lord jesus christ, with thy holy spirit. amen the third septenary. aphorism 15. they are called olympick spirits, which do inhabit in the firmament, and in the stars of the firmament: and the office of these spirits is to declare destinies, and to administer fatal charms, so far forth as god pleaseth to permit them: for nothing, neither evil spirit nor evil destiny, shall be able to hurt him who hath the most high for his refuge. if ther

god, who hast ordained the whole creation for thy praise and glory, and for the salvation of man, i beseech thee that thou wouldst send thy spirit n.n. of the solar order, who shall inform and teach me those things which i shall ask of him; or, that he may bring me medicine against the dropsie &c. nevertheless not my will be done, but thine, through jesus christ thy onely begotten son, our lord. amen. but thou shalt not detain the spirit above a full hour, unless he be familiarly addicted unto thee. forasmuch as thou camest in peace, and quietly, and hast answered unto my petitions; i give thanks unto god, in whole name thou camest: and now thou mayest depart in peace unto thy orders; and return to me again when i shall call thee by thy name, or by thy order, or by thy office, which is gr

detain the spirit above a full hour, unless he be familiarly addicted unto thee. forasmuch as thou camest in peace, and quietly, and hast answered unto my petitions; i give thanks unto god, in whole name thou camest: and now thou mayest depart in peace unto thy orders; and return to me again when i shall call thee by thy name, or by thy order, or by thy office, which is granted from the creator. amen. ecclesiast. chap. 5. be not rash with thy mouth, neither let thy heart be hasty to utter any thing before god; for god is in heaven, and thou in earth: therefore let thy words be few; for a dream cometh through the multitude of business. the fourth septenary. aphorism 22. we call that a secret, which no man can attain unto by humane industry without revelation; which science lieth obscured

ect all the course of his life according to the rule prescribed in the word of god. secondly, alwaies pray with david, take not thy holy spirit from me; and strengthen me with thy free spirit; and lead us not into temptation, but deliver us from 1. 27 evil: i beseech thee, o heavenly father, do not give power to any lying spirit, as thou didst over ahab that he perished; but keep me in thy truth. amen. thirdly, let him accustome himself to try the spirits, as the scripture admonisheth; for grapes cannot be gathered of thorns: let us try all things, and hold fast that which is good and laudable, that we may avoid every thing that is repugnant to the divine power. the fourth is, to be remote and cleer from all manner of superstition; for this is superstition, to attribute divinity in this pl

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

roman ritual, with the addition only of the prayer of the holy martyrs, st. cosmus and damianus. those who have an infirmity in any of their members, present themselves at the great altar, and uncover the member affected (not even excepting that which is most frequently represented by the ex-voti; and the reverend canon anoints it, saying, per intercessionem beati cosmi, liberet te ab omni malo. amen. the ceremony finishes by the canons of the church dividing the spoils, both money and wax, which must be to a very considerable amount, as the concourse at this fete is said to be prodigiously numerous. the oil of st. cosmo is in high repute for its invigorating quality, when the loins, and parts adjacent, are anointed with it. no less than 1400 flasks of that oil were either expended at the

ell'altare maggiore un canonico fa le sante unzioni con l olio di s. cosimo. la ricetta di quest'olio la stessa del rituale romano, con l aggiunta dell orazione delli ss. martiri, cosimo e damiano. si presentano all altare gl infermi d ogni male, snundano la parte offesa, anche l'originale della copia di cera, ed il canonico ungendoli dice, per intercessionem beati cosmi, liberet te ab omni malo. amen. finisce la festa con dividersi li canonici la cera, ed il denaro, e con ritornar gravide molte donne sterili maritate, a profitto della popolazione delle provincie; e spesso la grazia s'entende senza meraviglia, alle zitelle, e vedove, che per due notti hanno dormito, alcune nella chiesa de p.p. zoccolanti, ed altre delli capuccini, non essendoci in isernia case locande per alloggiare tutto

TYSON DONALD NEW MILLENNIUM MAGIC

this is visualized in yellow. the intersection point of the three axes is the heart center. it is pictured and felt as an intensely blazing white star. this prayer is spoken while forming the cross: thine is the crown (touching the brow) and the kingdom (touching the groin, the power (touching the left shoulder, and the glory (touching the right shoul- der, forever (pointing south with the wand, amen (raising the wand into the air overhead. this prayer is based on the ending of the lord's prayer (matthew 6:13. the founding members of the golden dawn, recognizing that the end of the lord's prayer was essentially kabbalistic and referred to the sephiroth on the tree, mod- ified it to suit their own particular notions of how the tree should be applied to the human body. they inverted power (

TYSON DONALD THE MAGICAL WORKBOOK

ing sphere of your heart-center horizontally in front and behind, so that it passes out of your body through the center of your chest between your joined hands and out the center of your back. this horizontal ray intersects the first two rays at right angles in your heart-center. raise your joined hands above the level of your head, fingers pointing upward and elbows bent. vibrate the hebrew word amen strongly to create a resonance in your chest. extend the final syllable so that the remaining air in your lungs is expelled "ah-mennnnn" 108 standing exercises feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill the universe. lower your hands to your sides and adopt the standing pose. remain motionless in this posture for a minute

ve-geburah are usually translated "and the powern-geburah is the common title for the fifth the kabbalistic cross 109 sephirah, and is more accurately translated as strength. the words ve-gedulah are usually translated "and the glory'-gedulah is a less common, alternative title for the fourth sphere on the tree, and translates better as greatness. the hebrew words le-olam mean "for ever" the word amen means "truly" the complete hebrew text of the kabbalistic cross was translated in the original golden dawn documents by the english words "thou art the kingdom, and the power, and the glory, for ever. amen" it is the final part of the lord's prayer (refer to matthew 6:13. the original golden dawn method of forming the kabbalistic cross has been presented here because it is important for begin

econd nature, before trying variations. as a modification in the gestures that accompany the hebrew words of the original golden dawn formula, instead of pressing the palms together at the words le-olam you can, if you wish, lay your hands flat over your chest so that they form an x with your left palm pressed directly over your heart-center and your right hand crossed over your left. at the word amen, instead of raising your joined hands above your head, bring your palms together in a prayer gesture and raise them to the level of your forehead to momentarily press the lower segments of your two thumbs against the dome at the top of your forehead, then allow your arms to fall to your sides. the word amen should be vibrated as your hands touch your forehead. i have found this minor variatio

ture in front of heart-center with fingertips up "the crown (press left palm to center of chest and touch top of brow with right index finger "and the kingdom (touch groin "the power (touch left shoulder "and the glory (touch right shoulder "and the law (touch back of left hand over heart-center with right index finger "everlasting (point directly forward with extended right arm and index finger "amen (still gazing forward, raise right arm to point with index finger directly overhead. the purpose of the hand gestures is to describe physically the vertical and horizontal beams of light that intersect in your heart-center. in the original golden dawn formula, the focus is upon the vertical and horizontal beams of a twodimensional cross and their point of intersection. the vertical beam is de

ing sphere of your heart-center horizontally in front and behind, so that it passes out of your body through the center of your chest between your joined hands and out the center of your back. this horizontal ray intersects the first two rays at right angles in your heart-center. raise your joined hands above the level of your head, fingers pointing upward and elbows bent. vibrate the hebrew word amen strongly to create a resonance in your chest. extend the final syllable so that the remaining air in your lungs is expelled "ah-mennnnn" lesser invoking ritual of the pentagram 153 feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill the universe. lower your hands to your sides and adopt the standing pose. stand motionless in this

glowing sphere of your heart-center horizontally in front and behind, so that it passes out of your body through the center of your chest between your joined hands and out the center of your back. this horizontal ray intersects the first two rays at right angles in your heart-center. raise your united hands above the level of your head so that your fingertips point upward. vibrate the hebrew word amen strongly to create a resonance in your chest. extend the final syllable so that the remaining air in your lungs is expelled "ah-mennnn" feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill the universe. separate your hands and lower your arms to your sides. remain in the standing posture for a minute or so, breathing normally, and

ng sphere of your heart-center horizontally in front and behind, so that it passes out of your body through the center of your chest between your joined hands, and out the center of your back. this horizontal ray intersects the first two rays at right angles in your heart-center. 192 moving exercises raise your united hands above your head while continuing to gaze forward. vibrate the hebrew word amen strongly to create a resonance in your chest. extend the final syllable so that the remaining air in your lungs is expelled "ah-mennnnn" feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill the universe. lower your joined hands to their former place in front of your solar plexus, and allow them to separate and fall to your sides as

the glowing sphere of your heart-center horizontally in front and behind, so that it passes out of your body through the center of your chest between the palms of your joined hands and the out-center of your back. this horizontal ray intersects the first two rays at right angles in your heart-center. raise your united hands over your head with your fingers pointing upward. vibrate the hebrew word amen strongly to create a resonance in your chest. extend the final syllable so that the remaining air in your lungs is expelled "ah-mennnnn" feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill the universe. lower your hands to your sides. stand motionless in this posture for a minute or so, breathing normally, and contemplate with you

re of your heart-center horizontally in front and behind, so that it passes out of your body through the center of your chest between the palms of your joined hands and out the center of your back. this horizontal ray intersects the first two rays at right angles in your heart-center. raise your united hands above the level of your head with your fingertips pointed upward. vibrate the hebrew word amen strongly to create a resonance in your chest. extend the final syllable so that the remaining air in your lungs is expelled "ah-mennnnn" feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill the universe. lower your joined hands to the region of your solar plexus, then allow them to separate and drop to your sides. resume the standi

TYSON DONALD THE POWER OF THE WORD

he jordan were sacrificed to insure a safe entry into the new land for the rest of the tribes. they may have been slain with the very stones they carried. their blood would form the offering to god that would attract him across the river. as a part of this sacrificial ritual, the levites recite the twelve curses before the assembled people of israel, who respond to each with an 70 tetragrammaton "amen" thereby confirming their obedience. during this ritual, the israelites were probably required by joshua to stand in the ford of the jordan river, half the tribes on one side of the ark and the other half on the opposite side. those who remain obedient are promised six blessings from the stones on gerizim, washed with the blood of the tribes of simeon, levi, judah, issachar, joseph, and benja

index finger point straight ahead of you into the infinite distance of the south. as you describe the shape of the kabbalistic cross upon your own body, speak these works, which follow directly after the words of the cleansing prayer without a pause: who art the crown (forehead) and the kingdom (groin, the power (left shoulder) and the glory (right shoulder, and the everlasting law (heart center, amen (point directly in front at heart level. press your palms together in a prayer gesture before your heart center and visualize three rays of laser light intersecting your heart at right angles. a ruby-red ray passes vertically through the crown of your head and between the soles of your feet. a sapphire-blue ray shines through your heart horizontally beneath each of your shoulders. a topaz-yel

ace it in the south, if possible. the ring is still put on the side of the altar that faces the elemental quarter of the ring's banner. begin by standing in the north facing south across the top of the altar. perform the ritual of the cleansing prayer and the kabbalistic cross, as 112 tetragrammaton described above. but instead of pointing away from yourself into infinity when you speak the word "amen" at the end of the cross, point at the flame of the candle. pivot clockwise to face the north. walking once around the altar clockwise with your left hand on your heart center and your right index finger extended across your body, project the magic circle of astral fire about the ritual place. if you cannot walk around the altar, project the circle by turning upon your own axis clockwise. be

ect the circle by turning upon your own axis clockwise. be careful always to link up the end of the circle with its beginning when you return to the north. as you project the circle, speak these words: i extend this circle of protection from the center of my being. let no discordant influence enter herein nor abide within its boundary. in the fourfold name of god, ihvh (vibrated 'yod-hay-vav-hay. amen. facing south across the altar, take up the bowl of sacred water from the altar top and walk one quarter around the altar in a clockwise direction to stand facing east with your back to the altar. you should strive to inwardly see the flaming ring of the magic circle floating in the air at your heart level in front of you. dip the fingers of your right hand three times into the water and shak

powering the rings the north; on my right hand gabriel, guardian of water, the eagle of the west; on my left hand uriel, guardian of earth, the bull of the east. the four surround me (elevate your hands, palms up, fire above (lower your hands, palms down, water below (put your palms together in a gesture of prayer over your heart center, i am the heart of the four, i am the center of my universe. amen. this concludes the preliminary operations, which are designed to cleanse and center the magician, establish and cleanse the magic circle, and invoke the four guardians of the quarters. what follows is the actual ritual of baptism. move from your place on the north side of the altar in a clockwise direction until you come to the quarter related to the banner on the ring you are about to bapti

ness, by the authority of the fourfold name of god, ihvh('yod-hay-vav-hay, who is thy lord and king. i invoke and summon thee into my flesh. i invoke and summon thee into my heart. i invoke and summon thee into my mind. i am become thee, mighty uriel (or michael, etc, ruler of the east and lord of the earth. look with favor upon this ritual of baptism through mine eyes and ensure its fulfillment. amen. feel yourself pervaded by the elemental nature of the guardian angel you have invoked into your being. uriel will be strong and deliberate. michael will be forceful and hot. gabriel will be loving and mild. raphael will be quick and perceptive. take up the ring from the altar and hold it high above the flame of the candle in both hands with the banner upon its bezel facing upward. speak the

cient one (vibrate the four letters of the banner on the ring, who sits crowned in gold and robed in white raiment before the throne of god, i command the angel (speak the name of the angel on the ring) to enter and abide within this ring, to be obedient to the authority of (vibrate the banner on the ring, and to serve me faithfully and truly forever more, for i am the true messenger of the king. amen. lower the ring so that the flame of the candle momentarily rises through its hoop, then use the ring to describe upright in the air over the altar the sigil of the banner on the ring. if it is an overt banner, you will make the invoking form of its sigil; if it is an occult banner, you will make the "banishing" form to invoke it. as you form each stroke of the sigil, vibrate the correspondin

cribed above. proceed around the circle clockwise until you stand in the elemental quarter of the ring facing the altar. raise your hands to heaven and declare your purpose: i (your name, conduct this ritual of charging for the purpose of infusing the ring (speak the name of the angel on the ring) with holy light. look with favor upon this ritual, 0 lord, and bring about its rightful fulfillment. amen. walk three times completely around the altar clockwise to create an occult vortex, which should be visualized as an inverted cone of light swirling down with its focus at the candle flame on the altar, and filling the entire magic circle with radiance. if you do not have room to walk around the altar, pivot three times clockwise to create this vortex. when charging empowering the rings 117 s

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ring his message of homage and duty. now the maiden was beautiful, and the king of egypt thought her so lovely that be took her to wife, and bestowed upon her the name "raneferu" which means something like the "beauties of ra" he took her back with him to egypt, where she was installed as queen. during the summer of the fifteenth year of his reign, whilst rameses ii. was celebrating a festival of amen-ra in the temple of luxor, one came to him and reported that an envoy had arrived from the prince of bekhten, bearing with him many gifts for the royal wife ra-neferu. when the envoy had been brought into the presence, he addressed words of homage to the king, and, having presented the gifts from his lord, he said that he had come to beg his majesty to send a "learned man" i.e, a magician, to

so free his body from the poison. the next spell is directed to be said to the cat, i.e, a symbol of the daughter of ra, or isis, who had the head of ra, the eyes of the uraeus, the nose of thoth, the ears of neb-er-tcher, the mouth of tem, the neck of neheb-ka, the breast of thoth, the heart of ra, the hands of the gods, the belly of osiris, the thighs of menthu, the legs of khensu, the feet of amen-horus, the haunches of horus, the soles of the feet of ra, and the bowels of meh-urit. every member of the cat contained a god or goddess, and she was able to destroy the poison of any serpent, or scorpion, or reptile, which might be injected into her body. the spell opens with an address to ra, who is entreated to come to his daughter, who has been stung by a scorpion on a lonely road, and t

e their seats in the house of keb" a legend of ptah nefer-hetep and the princess of bekhten. the horus "mighty bull, the form) of risings[fn#150, stablished in sovereignty like tem" the golden horus "mighty one of strength[fn#151, destroyer of the nine nations of the bow"[fn#152] king of the south and north "the lord of the two lands, user-maat-rasetep- en-ra son of ra: of his body, ra-meses-meri-amen, of amen- ra;[fn#153] the lord of the thrones of the two lands, and of the company of the gods, the lords of thebes, the beloved one. the beneficent god, the son of amen, born of mut, begotten of heru-khuti, the glorious offspring of neb-tchert,[fn#154] begetting [as] the bull of his mother [fn#155] king of egypt, governor of the deserts, the sovereign who hath taken possession of the nine na

woman] in the world, and he wrote down as her title "great royal wife, ra-neferu; and when his majesty arrived in egypt, he did for her whatsoever was done for the royal wife. on the twenty-second day of the second month of the season of shemu,[fn#160] in the fifteenth year [of his reign, behold, his majesty was in thebes, the mighty [city, the mistress of cities, performing the praises of father amen, the lord of the thrones of the two lands, in his beautiful festival of the southern apt,[fn#161] which was the seat of his heart (i.e, the chosen spot) from primaeval time [when] one came to say to his majesty "an ambassador of the prince of bekhten hath arrived bearing many gifts for the royal wife [fn#160] the summer. the copts called the second month of this season paoni [fn#161] the mode

prince of bekhten sent a messenger a second time into the presence of his majesty, saying "o king, my lord, i pray his (i.e, thy) majesty to command that a god be brought hither to contend against the spirit" now when the messenger came to his majesty in the first month[fn#163] of the season of shemu, in the twenty-sixth year [of his reign, on the day which coincided with that of the festival of amen, his majesty was in the palace (or, temple) of thebes. and his majesty spake a second time[fn#164] in the presence of khensu in thebes [called "nefer- hetep" saying "o my fair lord, i present myself before thee a second time on behalf of the daughter of the prince of bekhten" then khensu, in thebes [called "nefer-hetep, was carried to khensu [called "paari- sekher" the great god who driveth a

son shall not work any of its wishes in thy belly. o thou cat, thy thighs are the thighs of the god menthu, who shall make thy thighs to stand up, and shall bring the poison to the ground. o thou cat, thy leg-bones are the leg-bones of khensu,[fn#202] who travelleth over all the two lands by day and by night, and shall lead the poison to the ground. o thou cat, thy legs (or, feet) are the legs of amen the great, horus, lord of thebes, who shall stablish thy feet on the earth, and shall overthrow the poison. o thou cat, thy haunches are the haunches of horus, the avenger (or, advocate) of his father osiris, and they shall place set in the evil which he hath wrought. o thou cat, thy soles are the soles of ra, who shall make the poison to return to the earth. o thou cat, thy bowels are the bo

isis hath covered them with flesh. the soles of thy feet are to thee, horus, and the nations who fight with the bow (peti) fall under thy feet. thou rulest the south, north, west, and east, and thou seest like ra [say] four times. and likewise him that is under the knife [fn#227] or, den or hole [fn#228] we ought, perhaps, to translate this as "forearms" beautiful god, senetchem-ab-ra-setep-[en]-amen, son of ra, nekht-heru- hebit, thou art protected, and the gods and goddesses are protected, and conversely. beautiful god, senetchem-ab-ra-setep-[en]-ra, son of ra, nekht-heru-hebit, thou art protected, and heru-shet[enu, the great god, is protected, and conversely. another chapter like unto it "fear not, fear not, o bast, the strong of heart, at the head of the holy field, the mighty one am

ons of the year, and not in the least subject, as is said, to produce or nourish vermin; but more of this in another place [fn#266] a rubric in the papyrus of nes-menu in the british museum orders the priestesses of isis and nephthys to have "the hair of their bodies shaved off (no. 10,188, col. 1, but they are also ordered to wear fillets of rams' wool on their heads [fn#267] probably the ram of amen. animal sacrifices were invariably bulls and cows [fn#268] this saying is by pythagoras- greek para dusian mh`onuxizou. the saying of hesiod (works and days, 740) is rendered by goodwin "not at a feast of gods from five-branched tree, with sharp-edged steel to part the green from dry" v. now, the priests are so scrupulous in endeavouring to avoid everything which may tend to the increase of t

her son, the sun-god, without union with a god. in an address to her, quoted by mallet (culte de neit, p. 140, are found the words "thy garment hath not been unloosed" thus plutarch's quotation is correct [fn#283] he compiled a history of egypt for ptolemy ii, and flourished about b.c. 270; only the king-list from this work is preserved [fn#284] he was a native of the town of sebennytus [fn#285] amen means "hidden" and amen is the "hidden god" x. and this is still farther evinced from those voyages which have been made into egypt by the wisest men among the greeks, namely, by solo, thales plato, eudoxus, pythagoras, and, as some say, even by lycurgus himself, on purpose to converse with the priests. and we are also told that eudoxus was a disciple of chnouphis the memphite, solo of sonchi

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ravit in faciem hominis spiraculum vitae. sit michael dux meus, et sabtabiel servus meus, in luce et per lucem. fiat verbum halitus meus, et imperabo spiritibus aeris hujus, et refrenabo equos solis voluntate cordis mei, et cogitatione mentis mei et nutu oculi dextri. exorciso igitur te, creatura aeris, per penta-grammat n et in n mine tetragrammaton, in quibus sunt voluntas firma et fides recta. amen. sela f at. blow towards the four cardinal points of the earth. pronounce the letter h many times as if imitating a very deep sigh. then slumber while meditating on the genii michael and sabtabiel. this way you will become in contact with the sylphs. practica con los silfos aire: sentado en un c modo sill n o acostados boca arriba, con el cuerpo relajado, meditareis profundamente en la siguie

ravit in faciem hominis spiraculum vitae. sit michael dux meus, et sabtabiel servus meus, in luce et per lucem. fiat verbum halitus meus, et imperabo spiritibus aeris hujus, et refrenabo equos solis voluntate cordis mei, et cogitatione mentis mei et nutu oculi dextri. exorciso igitur te, creatura aeris, per penta-grammat n et in n mine tetragrammaton, in quibus sunt voluntas firma et fides recta. amen. sela f at. soplad en direcci n de los cuatro puntos cardinales de la tierra. pronunciad la letra h muchas veces como un suspiro muy hondo. adormeceos meditando en los genios michael y sabtabiel. entonces os pondr is en contacto con los silfos. 32 practice with the undines water: before a cup of water, get into the state of slumber while meditating on the following exorcism: exorcism: fiat fi

in medio aquarum et separet aquas ab aquis, quae superius sicut quae inferius, et quae inferius sicut quae superius ad perpetranda miracula rei unius. sol ejus pater est, luna mater et ventus hanc gestavit in utero suo, ascendit a terra ad coelum et rursus a chelo in terram descendit. exorciso te creatura aquae, ut sis mihi peculum die vivi in operibus ejus, et fons vitae, et abllutio pecatorum. amen. thereafter, while still in a state of slumber, vocalize the letter m as follows: mmmmmmmm, with your lips hermetically sealed. this sound is like the bellow of the bull, yet it is a prolonged sustained sound that does not decrease like the bull does. the letter m is the mantra of the waters. this is how you will be in contact with the creatures of the waters. thereafter, invoke the genie of

in medio aquarum et separet aquas ab aquis quae superius sicut quae inferius, et quae inferius sicut quae superius, ad perpetranda miracula rei unius. sol ejus pater est, luna mater et ventus hanc gestavit in utero suo, ascendit a terra ad coelum et rursus a coelo interram descendit. exorciso te, creatura aquae, ut sis mihi speculum dei vivi in operibus ejus, et fon vitae, et ablutio peccatorum, amen. luego entrad en sue o vocalizando la letra m, as: mmmmm. labios cerrados herm ticamente. este es el sonido como el mugido del toro, pero largamente sostenido, sin este deceso de la voz, propio del toro. la letra m es el mantram de las aguas. as os pondr is en contacto con las criaturas de las aguas. invocad luego al genio de las aguas. ese genio se llama nicksa. 33 practice with the gnomes p

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

o paradise and one to gai-hinnom, the place of punishment. there are only two jewish laws, the written law of moses, and the oral law of the qabalah. every jew who goes from the synagogue to his house on the eve of the sabbath is accompanied by two angels, one good and one bad, and if the house is all in order the good angel confirms a blessing, but if it be in disorder, the good angel has to say amen to the condemnation spoken by the evil angel. 39. two are better than three; this means youth is better than old age with its staff of support. there were two women notorious for their pride, and their names were contemptible. deborah meant wasp and hulda weasel. many persons nowadays believe that numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott birth names somehow a

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

e and invisible "0 right noble king (name, come now and appear, with thy prince and his ministers, and subjects, to my perfect and sensible eyejudgement: in a godly and friendly manner, to my comfort and help, for the advancing of the honor and glory of our almighty god by my service. as much as by the wisdom and power, in thy proper kingly office and government, i may be helped and enabled unto. amen `come, 0 right noble king (name) i say, come, amen" invocation to the planetary princes of the bonorum "0 noble prince (name) and by what name else soever thou art called, or mayest truly and duly be called- to whose peculiar government, charge and disposition, office and princely dignity doth appertayne thee (name "in the name of almighty god, the king of kings, and for his honor and glory t

of almighty god, the king of kings, and for his honor and glory to be advanced by my faithful service "i require thee, 0 noble prince (name) to come presently, and to show thyself to my perfect and sensible eye judgement, with thy ministers servants and subjects, to my comfort and help, in wisdom. and power according to the properties of thy noble office "come, 0 noble prince (name) i say, come, amen" 128 ritual for skrying the pyramid squares of the bonorum 1. place relevant pyramid tablet on altar. 2. conduct banishing ritual of the pentagram. 3. consecrate with water and fire. 4. invoke the ruling planet with ritual of hexagram over the tablet. 5. recite the invocation of king, then prince. ask them both to assist with protection of the angel concerned (if the angel of the pyramid squa

ic cross and lesser ritual of the pentagram: take a steel dagger in the right hand. face east. touch thy forehead and say ateh (thou art) touch thy breast and say malkuth (the kingdom) touch thy right shoulder and say ve geburah (and the power) touch thy left shoulder and say ve gedulah (and the glory) clasp thy hands before thee and say le olam (for ever) dagger between fingers, point up and say amen. 178 make in the air toward the east the invoking pentagram as shown and, bringing the point of the dagger to the center of the pentagram, vibrate the deity name yod he vau he imagining that your voice carries forward to the east of the universe. holding the dagger before you, go to the south, make the pentagram and vibrate similarly the deity name adonal go to the west, make the pentagram an

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

gardiners with his enthusiasm for this quest, and during his two year stay they devoted time daily in prayer and meditation to this purpose. the group of three were soon joined by miss mary mclean, a trained teacher from scotland, and miss gardiner who had been trained as a kindergarden teacher at seasame house, london. miss mclean was acquainted with dr. carnegie dickenson, a former chief of the amen-ra temple, and had met father fitzgerald and was imbued with the same idea as harold large. h.l. assisted the sympathetic and helpful vicar as lay reader, and being a trained organizer with dynamic enthusiasm, built round this silent power station a cultural society which was given the name of "havelock work (havelock north being the name of the village they were in. its purpose being to enco

ymbolic form of the adept, who is the synthesis of the sides of the vault, from whence he has come forth. he occupies a central position between kether and the world of shades, being there protected by the rising glory of the golden cross and the rose. then this prayer is said "unto thee sole wise, sole mighty and sole eternal one, be praise and glory forever" now it must be the macroposopus, the amen, who is addressed here; the lord of kether, who has permitted this aspirant who now kneeleth before him to penetrate thus far into the sanctuary of his mysteries (which is in the centre of the universe "not unto us, but unto his name be the glory (which is the name yhvh, with the addition of the letter shin "let the influence of thy divine ones descend upon his head (these divine ones are ang

esis of the ruach of the universe: in other words, the allusion is to the great god of the world of yetzirah or the microprosopus, the son of the first adam when he is invoked before the lord of spirits, which can but be in kether; and his name in the presence of the ancient of days "he who is ancient before the gods, ancient before time, ancient before the formation of the worlds, he the eternal amen, or even he who is before amen, and whom the plumes of amen's head-dress only touch" now the foregoing partly represents the mode in which the initiate becomes the adept: the ruach, directed in accordance with the promptings of the neschamah, keeps the nephesch from being the ground of the evil forces, and the neschamah brings the ruach into contact with the chiah, i.e, the genius which stand

hen the second adept says "behold the image of the justified one, crucified on the cross of the infernal rivers of death" and the third adept shows deific antithesis: the exaltation into the divine. then the chief adept says again "i am the first and the last (the adept and the tau and the yod and the heh(f) of the sacred name "i am he that liveth but was dead, and behold i am alive for evermore, amen; that is using the name of the egyptian deity amon (or amen, who represents the ideal god force "and i hold the keys of death and of hell (because if you stand on malkuth and keep your touch with the gods, you hold the keys of that which is below) but the lower self all this time has an existence, for it certainly is not quite eliminated: it is cast forth from the nephesch, yet preserving a l

forth thy benediction we beseech thee. 0 thou fire-hearted one who dolt send death that we may attain unto life everlasting; thou at whose word the thunders roll and the darting lightning flashes forth, grant that in the midst of the storm we may find peace. master of the diadems of fire, crown him with light, that emerging from the darkness of the tomb he may enter upon the dawn of endless day. amen" a pause; all rise and ch.ad. points to the tat pillar from which 3rd ad. takz bowl of water to place in postulant's hand. ch.m "thus far, 0 postulant, hast thou climbed the mountain of abiegnus, even the sacred mountain of initiation. thy feet have trodden paths, steep indeed and narrow, yet dearly marked by those who have gone before thee. at every step friendly hands have been stretched ou

ur frater to be victorious over death. having ears, may he/she hear with the understanding; having eyes may he/she perceive with the spirit having lips may he/she speak ow truth; having a heart may he/she love righteousness. quicken in him/her, 0 divine creator, the life divine; draw him/her with cords that he/she may, run after thee; bind him/her to the altar that he/she may evermore serve thee. amen" they toithdnuo fnma the vault leaving the door slightly ajar. the vault is in dab= save for the candle. the hours are sounded and the sentences for the 36 hours are read outside the vault (at the beginning of each sentence there is one gong sound) 1 "i will both lay me down in peace and sleep, for thou lord makest me to dwell in safety" 2 "thou wilt keep him in perfect peace whose mind is st

s are given: the signs of adoration on the left and right side. the claw grip shown symbolizes the postulant gripping the hands of the helpers, as he is lifted from the coffin. mystical grade of 70=40 being the grade of the red rose which blossomed officers magus: grey robe, white headdress with gold cord, leopard skin, sandals, spray of almond. king of salam: blue and purple robe, winged sphere !amen, incense. shekinah: rose-coloured tunic, black belt, acacia. postulant: 1/white tunic, red shoes. 2/brown cloak and cowl, sandals, staff. 3/robe of glory. ante-room: draped in red. pastos upright and draped in white. portal sand-coloured with cross of lights. ankh and tat pillars at south and north of cross. tripod of salt at west. vault: square, blue with violet floor. grey veil across east

, becoming thus the eagle, may soar to heaven and contemplate thy face. for verily, it is beyond his reach; that being beneath the sway of death, he should unaided soar into the height, together with the golden sparkling of the &infancy that knows no death. grant we beseech thee most merciful, that he may be holy even as thou art holy, that being made one with thee, he may draw all men unto thee. amen (they prostrate themselves) point 1 lights extinguished, door set ajar. bell struck four times, the postulant approaches the door. kg (opens door wide "by what key wouldst thou unlock this door" post (holds out his spray of acacia and replies "my brow is like unto the kings. my lips are open. my heart is upon its throne (the kg clasps the postulant's hand in the 60=50, holds the postulant's o

ring us with both hands the bread of life. may we pass over the holy hills of incense and sacred mountains of myrrh. may the yoke of the kingdom be upon us, even the heavenly kingdom the world to come, which is the world of the holy one. the hegemon gives the battery of the portal in the following form-11131. the sentinel opens the door. the hegemon enters, leading the philosophus, who wears the 'amen of admission, but is not hoodwinked, because the four parts of his personality have been consecrated and he is meet to behold the light. hegemon the mysteries are a singing voice; let us enter the place of song; let us hearken to the daughter of the voice. celebrant he shall enter in peace. the secret doctrine is the tree of life for those who cultivate it. he shall enter the kingdom of god

ZOETIC GRIMOIRE OF ZOS

doctrine and credo..fornicatus benedictus! almighty ashmodeus, existent of chaos, ominous by thy name, thy kingdom come through me on earth. lead me into all temptations of my flesh so i may trespass greatly into thy ways by my desires: for thou art all sex-seeking unity, thou mighty genitalia of creation that knoweth no satiation grant thou my wish, for thou art all power, ecstasy and actuality. amen. a small talisman arabesque of the major erotic zones is passed around and kissed by all. then follows a short perverse communion, then a symposium with suggestive exhibitionism, libidinous stories and abreaction of sexual fantasies developing into the real thing. synopsis of the sabbath theory of formula: differentiation is the stimulus of recreation, hence perversions and contrapractices ar

firm: the relatability of all things to ego, the apotheosis of knowledge in ecstasy: in the gods and eternal flesh as all truth: that my way is the only way for me, however devious: that which i have enveloped from me, shall come forth as a potent elemental to my aid. and i believe without reservation in the preservation of my concepts as the media of ego, from which all things ultimately become. amen. prayer of communion we who are about to partake of each other, shall walk past all amorous sickness and deaths, for we are within the magical equinox. amen we who proudly make unto ourselves every graven image, shall have great copulations and are allowed to love our gods, for we know the sacred alignments. amen we who do not crucify nothing shall hurt us that is of the..nature; neither our

l walk past all amorous sickness and deaths, for we are within the magical equinox. amen we who proudly make unto ourselves every graven image, shall have great copulations and are allowed to love our gods, for we know the sacred alignments. amen we who do not crucify nothing shall hurt us that is of the..nature; neither our comings and goings from the womb, for we have the key to all aesthetics. amen in this sacred moment (here occurs the symbolic eating of flesh and blood) we forget our enemies: therefore let our dead children sleep. and let our dead loves arise, so they too may watch and enjoy our ecstasies. let their animation be power to our memories and so resurge all ecstasy, for in this day there shall be no inhibitions. amen thou insatiable peripheral quadriga of sex. amen prayer

reborn into desirous becomings: i have recreated my soul by birthing pleasure. through thee my will, desire, belief and word become the law that carries me into the catastrophic beyond becoming: thou the emissary of neither-neither! ever silent watcher! thou hast shown me the new sexualities and all the mysteries of the threshold! only thee i adore in my soul and my everlasting body. alpha-omega amen! evocation o mighty rehctaw! thou who exists in all erogenousnesses we evoke thee! by the power of the meanings arising from these forms i make we evoke thee! by the talismans that speak the secret leitmotif of desire we evoke thee! by the sacrifices, abstinences and transvaluations we make we evoke thee! by the sacred inbetweenness concepts give us the flesh! we, who shall suffer all ecstasi

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