Michael Wynn's Occult Reference Library
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gives the sign of silence) hierophant "honored hiereus, remind us of the chief officers" hiereus "there are three chief officers, the hierophant, the hiereus, and the hegemon" hierophant "is there any peculiarity in these names" hiereus "they all commence with the letter 'h" hierophant "and of what is this letter a symbol" 26 hiereus "of life, because the letter h is our mode of representing the ancient greek aspirant or breathing, and breath is evidence of life" hierophant "how many lesser officers are there" hiereus "there are three: the kerux, stolistes and dadouchos and in addition, the sentinel. the sentinel, armed with a lethal weapon, guards the temple, keeps out intruders, and prepares the candidate" hierophant "dadouchos, your station and duties" dadouchos "my station is in the s

ry be to thee, father of the undying for thy glory flows out rejoicing to the ends of the earth" hierophant (turns back around "the red cross above the white triangle represents the unfolding of light. at its east, south, west, and north angles are a rose, 36 fire, cup of wine, and bread and salt. these allude to the elements of, air, fire, water, and earth. the mystical words- khabs am pekht-are ancient egyptian and are the origin of the greek words- konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be 'light rushing out in one ray, and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things are the pillars of hermes and solomon. they are the door posts of the gateways of hid

d in due form to the neophyte grade of the hermetic order of the golden dawn in the outer in the temple of isis mighty mother" 37 hierophant "very honored hiereus, i delegate you to pronouncing a short address to our frater/soror(s) on his/her/their admission" hiereus "as you have now passed through the ceremony of your admission, allow me to congratulate you on being admitted as a member of this ancient and honorable order whose professed object and end is the practical study of occult science. let me therefore advise you to remember this day as marked one in your existence and to adopt and cultivate a mental condition worthy of this order. to this end, let me first earnestly recommend that you never to forget due honor and reverence to the lord of the universe, for as the whole is greate

the northern and southern gates of the hall of the neophyte or the hall of truth. like yin and yang, these pillars represent two great opposing and contending forces in the manifested universe. the pillars are traditionally black and white with various egyptian drawings on them. the black pillar is known as boaz and is feminine in nature. the white pillar is yachin and is masculine in nature. in ancient egyptian text, these pillars are portrayed as sacred columns through which is created a gateway that the candidate walks through only after he has completed his negative confession. incidently, the negative confession is the oldest prayer known to man. the black cubical bases on the pillars represent darkness and matter, or manifestation. it is in matter and manifestation that the ruach el

is created a gateway that the candidate walks through only after he has completed his negative confession. incidently, the negative confession is the oldest prayer known to man. the black cubical bases on the pillars represent darkness and matter, or manifestation. it is in matter and manifestation that the ruach elohim began to formulate the ineffable name. it is this name that, according to the ancient rabbis "rushes through the universe" a lotus flower is painted on the base of both pillars. it is a white flower on the black pillar and a black on the white. as a matter of fact, all of the paintings are in the opposite color, so the white painted symbols would be on the black, black symbols would be on the white. the following is a section from the z-1 document which can be found in the

0 0 INITIATION CEREMONY

t have been so honoured. hiero: very honoured hiereus, how many chief officers are there in this grade? hiereus: three, very honoured hierophant. namely, the hierophant hiereus and hegemon. hiero: is there any peculiarity in these names? hiereus: they all commence with the letter h. hiero: of what is this letter the symbol? hiereus: of life, because the character h is one mode of representing the ancient greek aspirate; breathing and breath, are the evidence of life. hiero: how many assistant officers are there in this grade? hiereus: three, besides the sentinel, namely, the kerux, the stolistes, and dadouchos. hiero: the situation of the sentinel? hiereus: without the portal of the hall. hiero: his duty? hiereus: armed with a sword to keep out intruders, into prepare the candidate. hiero:

, father of the undying. for thy glory bows out rejoicing, to the ends of the earth! hiero: he reseats himself. hiero: the red cross above the white triangle, is an image of him who was unfolded in the light. at its east, south, west and north angles are a rose fire, cup of wine and bread and salt. these allude to the four elements, air, fire, water, earth. the mystical words- khabs am pekht- are ancient egyptian and are the origin of the greek konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be light rushing out in one ray and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things, art the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the

wn unto you by the motto xyz, has been admitted in due form to the neophyte grade of the order of the golden dawn in the outer. all clap hands. hiero: very honoured hiereus, i delegate to you the duty of pronouncing a short address to our frater on his admission. hiereus: as you have now passed through the ceremony of your admission, allow me to congratulate you on being admitted a member of this ancient and honourable order, whose professed object and end is the practical study of occult science. let me therefore advise you to remember this day as a marked one in your existence and to adopt and cultivate a mental condition worthy of this order. to this end let me first earnestly recommend you never to forget due honour and reverence to the lord of the universe, for as the whole is greater

1 10 INITIATION CEREMONY

d the temperate seasons, and in man, they are imaged in the head, the chest, and the trunk. i now confer upon you the mystic title of periclinus de faustis, which signifies that on this earth you are in a wilderness, far from the garden of the happy. and give you the symbol of aretz which is the hebrew name for earth, to which the grade of zelator is referred. the word zelator is derived from the ancient egyptian zaruator, signifying searcher of athor, goddess of nature; but others assign to it the meaning of the zealous student whose first duty was to blow the athanor or fire which heated the crucible of the alchemist. hiero: resumes seat on dais. kerux: leads new zelator to seat in north west. hiero: frater kerux, you have my command to declare that our frater has been duly admitted to t

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ent ever since luther. full confirmation is afforded by mid. lat. agrestis= paganus, e.g. in the passage quoted "in ch. iv from vita s. agili; ami the' wilde heiden' in our heldenbuch is an evident pleonasm (see supplement. 1 2 intkoduction. the worn out empire of the eomans saw both its interior convulsed, and its frontier overstept. yet, by the same mighty doctrine which had just overthrown her ancient gods, subjugated eome was able to subdue her conquerors anew. by this means the flood-tide of invasion was gradually checked, the newly converted lands began to gather strength and to turn their arms against the heathen left in their rear. slowly, step by step, heathendom gave way to christendom. five hundred years after christ, but few nations of europe believed in him; after a thousand y

language, which excluded the slighted mother-tongue from almost all share in public worship. this does not apply to the greek-speaking countries, which could follow the original text of the christian revelation, but it does to the far wider area over which the latin church-language was spread, even among eomauce populations, whose ordinary dialect was rapidly emancipating itself from the rules of ancient latin. still more violent was the contrast in the remaining kingdoms. the converters of the heathen, sternly devout, abstemious, mortifying the flesh, occasionally peddhng, headstrong, and in^ authorities given in cli. iv. conf. lex frisionum, ed. gaup, p. xxiv, 19, 47. heathenism lasted the longest between laubach and the weser^ fornmanna sogur 4, 116. 7, 151. 3 wedekind's notes 2, 275, 2

exchange for peace of spirit and the promise of heaven, a man gave liis earthly joys and the memory of his ancestors. many followed the inner prompting of their spirit, others the example of the crowd, and not a few the pressure of irresistible force. although expiring heathenism is studiously thrown into the shade by the narrators, there breaks out at times a touching lament over the loss of the ancient gods, or an excusable protest against innovations imposed from without (see suppl. the missionaries did not disdain to work upon the senses of the heathen by anything that could impart a higher dignity to the christian cultus as compared with the pagan: l^y white rol)es for subjects of baptism, by curtains, peals of bells (see suppl, the lighting of tapers and the burning of incense- it wa

we regard with wonder; christianity to the crop of nourishing grain that covers wide expanses. to the heathen too was germinating the true god, who to the christians had matured into fruit. at the time when christianity began to press forward, many of the heathen seem to have entertained the notion, which the missionaries did all in their power to resist, of combining the new doctrine with their ancient faith, and even of fusing them into one. of norsemen as well as of anglo-saxons we are told, that some believed at the same time in christ and in heathen gods, or at least continued to invoke the latter in particular cases in which they 1 old norse sagas and songs have remarkable passages in winch the gods' are coarsely derided. a good deal in lokasenna and harbard's song may pass for roug

lung to heathenism longer and more tenaciously, such a composition as actually appeared in denmark during the twelftli century? but for this fact, would not the doubters declare such a thing impossible in sweden? in truth, the first eight books of saxo are to me the most welcome monument of the norse mythology, not only for their intrinsic worth, but because they show in what an altered light the ancient faith of the people had to be placed before the recent converts. i especially remark, that saxo suppresses all mention of some prominent gods; what right have we then to infer from the non-mention of many deities in the far scantier records of inland germany, that they had never been heard of there? then, apart from saxo, we find a purer authority for the norse religion preserved for us in

3 8 INITIATION CEREMONY

elohim, the mother supernal, the woman of the 12th chapter of the apocalypse clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden so this represents the power of the father joined thereto in the glory from the face of the ancient of days. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth, which is the lowest sephira between the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palac

4 7 INITIATION CEREMONY

and their reflection formed the triangle of the measureless waters. and thus was formulated the eternal hexad, the number of the dawning creation. heg: turns up the lights and then conducts the practicus to the foot of hierophant's throne, handing practicus the calvary cross of 12 squares. hiero: the calvary cross of 12 squares fitly represents the zodiac, which embraces the waters of nu, as the ancient egyptians called the heavens; the waters which be above the firmament. it also alludes to the eternal river of eden divided into four heads which finds their correlatives in the four triplicities of the zodiac (places cross aside) the 29th path of the sepher yetzirah which answereth to the letter qoph, is called the corporeal intelligence, and it is so called because it formeth every body

blet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part iii (temple arranged as in diagram. temple is darkened) hiero: honoured hegemon, you have my command to present the practicus with the necessary admission badge and to admit him (her. heg: rises goes to door, opens it, presents practicus with calvary cross of 10 squares and admits him. heg: the river kishon swept them away, that ancient river, the river kishon, o my soul, thou hast trodden down strength. heg: leads practicus to south and places him before the mystic pillars. hiero: monokeris de astris, the path now open to you is the 27th which leads from the grade of practicus to the grade of philosophus. take in your right hand the calvary cross of 10 squares, and follow your guide through the path of mars. heg: the lor

old of the mighty of moab. lord when thou wentest out of seir, when thou marchedst out of the field of edom, the earth trembled and the heavens dropped, the clouds also dropped water. curse ye meroz said the angel of the lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the lord, to the help of the lord against the mighty. the river kishon swept them away, that ancient river, the river kishon, o my soul thou hast trodden down strength. he bowed the heavens also and came down and darkness was under his feet. at the brightness that was before him, the thick clouds passed. the lord thundered through the heavens, and the highest gave his voice, hailstones and flashings of fire. he sent out his arrows and scattered them; he hurled forth his lightnings and des

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

file. 2. the pdf and prc files are sent as single zips (and naturally don't have the file structure below) structure (folder and sub folders) main folder- html files- nav- navigation files- pdb- pic- graphic files- text- text file -salmun introduction- the power of white witchcraft 'merlin, give me the strength to carry on' i found this prayer not in some medieval book or carved on the wall of an ancient castle but written in ballpoint pen on a page torn from a diary and left- along with scores of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tradition says that in this forest dwelled vivien, the lady of the lake of arthurian legend, and that here, having seduced merlin in ord

nd crops, to whose womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the year are so similar in formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits. magick and knowledge white witchcraft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations, especially in healing magick. this cosmic consciousness- or great

without consciously knowing their significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs an

gustine to england in ad 597, acknowledged that it was simpler to graft the christian festivals on to the existing festivals of the solstices and equinoxes. so, easter, for example, was celebrated on the first sunday after the first full moon after the spring equinox, which is where it remains today. in the same way, the crosses on the hot cross buns that we eat on good friday were originally the ancient astrological signs for the earth, and were eaten to absorb the power and fertility of mother earth. hot cross buns were still thought to retain their magical qualities until the early decades of the nineteenth century and were said to offer protection against drowning. for this reason, hot cross buns were hung from the roofs of coastal churches where their remains can still be seen. the ol

f or find their own inner harmony amidst the clutter and noise of a family, rather than on more ethereal rituals celebrated by fey maidens wafting around in flowerfilled gardens. but, in fact, if i were to make any claim at all to authenticity (not that authenticity matters as much as sincerity of purpose, it would be through those midland roots, which are connected to what is said to be the most ancient order of witches known. at the turn of the twentieth century, my father's family were canal people and my father grew up at a time when the boats were still a major form of transport for coal and iron. some of these midland canal people were known as 'water witches' because they practised a religion based on the sacredness of water and earth. their symbol was the six-spoked sun wheel, pain

ABRAMELIN1

invocation of the guardian angel once for all, while in the works i have just mentioned the angels are invoked in each evocation by means of the magical circle. such works as these, then, and their like, it could not be the intention of abraham to decry, seeing that like his system they are founded on the secret knowledge of the qabalah; as this in its turn was derived from that mighty scheme of ancient wisdom, the initiated magic of egypt. for to any deep student at the same time of the qabalah and of modern egyptology, the root and origin of the former is evidently to be sought in that country of mysteries, the home of the gods whose symbols and classification formed so conspicuous a part of the sacred rites; and from which even to the present day, so many recipes of magic have descende

ent at the same time of the qabalah and of modern egyptology, the root and origin of the former is evidently to be sought in that country of mysteries, the home of the gods whose symbols and classification formed so conspicuous a part of the sacred rites; and from which even to the present day, so many recipes of magic have descended. for we must make a very careful distinction between the really ancient egyptian magic, and the arabian ideas and traditions prevailing in egypt in recent times. i think it is the learned lenormant who points out in his work on chaldean magic, that the great difference between this and the egyptian was that the magician of the former school indeed invoked the spirits, but that the latter allied himself with and took upon himself the characters and names of the

in vibration than most modern languages, and from that circumstance can suggest greater solemnity. also that the farther a magical operation is removed from the commonplace, the better. but i perfectly agree with abraham, that it is before all things imperative that the operator should thoroughly comprehend the import of his prayer or conjuration. introduction xvii furthermore the words in these ancient languages imply formulas of correspondences with more ease than those of the modern ones. pentacles and symbols are valuable as an equilibrated and fitting basis for the reception of magical force; but unless the operator can really attract that force to them, they are nothing but so many dead, and to him worthless, diagrams. but used by the initiate who fully comprehends their meaning, th

ven while obeying him in some ridiculous and inconsequent matter, that he actually believed that his blindness and error were the veritable magic, and he therefore pushed no further his research into the true and sacred magic. i also learned his extravagant experiments, and for ten years did i remain buried in so great an error, until that after the ten years i arrived in egypt at the house of an ancient sage who was called abramelim, who put me into the true path as i will declare it unto thee hereafter, and be gave me better instruction and doctrine than all the others; but this particular grace was granted me by the almighty father of all mercy, that is to say, almighty god, who little by little 7 the sacred magic 4 illuminated mine understanding and opened mine eyes to see and admire

ss. finding myself alone, a fresh desire for travel seized me, and so much was my heart given thereto, that i kept wandering from one place to another, until at length i arrived in egypt, where constantly travelling for the space of four years in one direction and another, the more i practised the experiments of the magic of rabbin moses, the less did it please me. i pursued my voyage towards our ancient country, where i fixed my residence for a year, and neither saw nor heard of any other thing but misery, calamity, and unhappiness. after this period of time, i there found a christian who also was travelling in order to find that which i was seeking also myself. having made an agreement together, we resolved to go into the desert parts of arabia for the search for that which we ardently d

ABRAMELIN2

l stones or pebbles; or from mg= a changing of camp or place; or from greek, magos, a magician. usually written maguth. compare the french word magot, meaning a sort of baboon, and also a hideous dwarfish man; this expression is often used in fairy-tales to denote a spiteful dwarf or elf. this spirit has also been credited with presiding over hidden treasure. larousse derives the name either from ancient french or german. of abramelin the mage 85 asmodee: usually written asmodeus, and sometimes chashmodai. derived by some from the hebrew word asamod, to destroy or exterminate; and by others from the persian verb azmonden= to tempt, to try or prove. some rabbins say that asmodeus was the child of the incest of tubal-cain and his sister naafrfah. others say that he was the demon of impurity

tion, i counsel you on no account to commence it; because the lord doth not care to be mocked, and he chastiseth with corporal maladies those who make a mock of him. howbeit, he who is hindered from continuing through some unforeseen accident, sinneth in no way (17) it is impossible for him who hath passed fifty years of age to undertake this operation. thus also was it the custom in the true and ancient jewish law concerning the priesthood. also, he should not be less than twenty-five years of age (18) you shall not permit the familiar spirits to familiarise themselves too much with you, through your disputing and arguing with them; because they will propound so many affairs and things at once as to confound and trouble the mind (19) with the familiar spirits you should not make use of th

cting the mercy of the lord will never depart from you. unto the which lord be praise, and glory, and honour, for the gifts which he hath granted unto us. so be it! end of the second book of abramelin the mage 111 footnotes to the second book 1 the style of the writing here is much more quaint and obscure than that of the first book; and is evidently the translation of abraham the jew from a more ancient writer. 2 i.e, the revelation, or apocalypse. 3 this whole passage about the signification of these numbers is very obscurely worded in the original. i take the meaning to be the following: the arts or methods of magical working are twelve, if we class them under the twelve signs of the zodiac. the second number mentioned above, 5, is perfect because of its analogy with the pentagram that

r of the planets (as known to the ancients, without the recently discovered herschel and neptune. as the chaldean oracles of zoroaster say" he made them six, and for the seventh, he cast into the midst thereof the fire of the sun. 2 operates in the stars and planets as representing their good or evil influence in the heavens, in other words their dual nature. 3 consists in the metals because, the ancient alchemists considered their bases to be found in the three principles which they called sulphur, mercury, and salt; but by which they did not mean the substance which we know under these names. 4 ie, probable as opposed to certain. 5 ie, professing magicians. 6 in the original ms "nous avons deja dit quelle est la science que je dois vous enseigner cest adire quelle nest point humaine" etc

ah, or the soul, that is to say, the higher aspirations, and ruach, ie, the mind or spirit. but besides these, the qabalists also recognise certain higher principles, of which abraham the jew does not here speak, nor yet of the faculty of reincarnation of those principles. reincarnation is a subject much treated of by the oriental sacred writings, and was undoubtedly a fundamental doctrine of the ancient egyptian magic, from which, be it well remembered, the hebrew qabalah has been derived. the esoteric buddhists divide the personality into seven principles, instead of the three given above. 128 i.e, the four cardinal points, 129 the bandages. 130 in the original ms, despersonnes religieuses. this expression would include monks, nuns, and also people bigoted in religion. 131 i.e, such evil

ABRAMELIN3

especially is a language in which this method will be found to work with a readiness unattainable in ordinary european languages, from the fact that its alphabet may be said to be entirely consonantal in character, even such letters as aleph, vau, and yod, being rather respectively, a drawing in of the breath than the letter a; v rather than u. and y rather than i. also in common with all really ancient languages the system of verbal roots from which all the words of the language are derived, has this effect, viz, that the majority of combinations of two or three letters will be found to be a verbal root, bearing of abramelin the mage 128 a definite meaning. besides all this, in the qabalah each letter of the hebrew alphabet is treated as having a complete sphere of hieroglyphic meanings

roots from which all the words of the language are derived, has this effect, viz, that the majority of combinations of two or three letters will be found to be a verbal root, bearing of abramelin the mage 128 a definite meaning. besides all this, in the qabalah each letter of the hebrew alphabet is treated as having a complete sphere of hieroglyphic meanings of its own; whence the most important ancient hebrew names and words can be treated by the qabalistic initiate as in fact so many formulas of spiritual force. b have been thus lengthy in explanation in order that the reader may have some idea of the reason of the construction and use of these magic squares. the sacred magick 129 the second chapter. o obtain information concerning, and to be enlightened upon all sorts of propositions a

ause all kinds of books to be brought to one, and whether lost or stolen( b) for books of astrology( c) for books of magic( d) for books of chemistry. notes to chapter xi (a) the symbols of this chapter are manifested only by the angels, or by the guardian angel (b) magoth alone executes the operations of this chapter (c) the familiar spirits cannot execute the operations of this chapter (d) many ancient books of magic, etc, have been lost or destroyed, in some cases by the wish of the good spirits, in others by the machinations of the evil spirits. by these symbols you can have many supposed extinct works brought to you, abraham states; but adds that he could never copy them, because the writing disappeared as fast as he wrote it; notwithstanding this he was permitted to read some of them

ueeze. of abramelin the mage 164 the sixteenth chapter. o find and take possession of all kinds of treasures, provided that they be not at all (magically) guarded( b) for treasure of silver (or silver money( c) for gold money( d) for a great treasure( e) for a small treasure( f) for an unguarded treasure( g) for copper money( h) for gold in ingots( i) for silver in ingots( j) for jewels( b a) for ancient medals (and coins( b b) for a treasure hidden by a particular person( b c) for pearls( b d) for diamonds( b e) for rubies( b f) for balassius rubies( b g) for emeralds( b h) for worked gold( b i) for silver plate( b j) for statues( c a) for specimens of ancient art (1) t i p h a r a h i p h a r a h t i i (2) c e s e p e s e p the sacred magick 165 (3) s e g i l a h e r a l i p a g i l a h

(d) touch the lock you wish to open with the side of the symbol which is written upon, and it will immediately open without noise or injury. when you wish to reclose it touch it with the side of the symbol not written upon, and it will refasten and shew no trace of having been opened (e) no. b consists of b e squares taken from a square of c f squares. sagub signifies exalted or lifted up (as an ancient portcullis might be. no. c consists of b d squares taken from a square of c f squares. ratok means a confining chain wreathed or fastened round anything. no. d consists of b f squares taken from a square of e j squares. bariaca= a place for food to be put. no. e consists of b d squares from a square of c f. seqor may mean either to satisfy or to deal falsely, according as it is spelt with

ADDTLS

garding the pronunciation of the angelical language, thou shalt pronounce the consonants with the vowel following in the nomenclature of the same letter in the hebrew alphabet. for example, in b, the vowel following b is e pronounced ay. therefore, if b in an angelic name precedes another as in sobha, thou mayest pronounce it sobeh-hah. g may be g following whether it be hard or soft. this is the ancient egyptian use, whereof the hebrew is but a copy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also y and i are similar, also v and u, depending whether the use intended be vowel or consonant. x is the ancient egyptian power of s; but there be some ordinary hebrew names wherein x is made x. from one ritual written by s.a. we find the follow

ADEPTUS MINOR INITIATION

th the altar, his head being toward the east" chief "mighty adeptus major, why in the center" second "because that is the point of perfect equilibrium" chief "associate adeptus minor, what does the mystic name of our founder signify" third "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" second "the tomb of osiris onnophris, the justified one" chief "associate adeptus minor, of what shape was the vault" third "it was that of an equilateral heptagon, a figure of seven sides" chief "mighty adeptus major, unto what do these seven sides allude" second "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven is the height

e four words make the sentence,'mountain of the lamb of the father, and the strength of our race" chief "mighty adeptus major, what is the key to this tomb" second "the rose and the cross, which resume the life of nature and the powers hidden in the word i. n. r. i" chief "associate adeptus minor, what is the emblem that we bear in our left hand" third "it is a form of the rose and the cross, the ancient crux ansata or egyptian symbol of life" chief "mighty adeptus major, what is its meaning" second "it represents the force of the ten sephiroth in nature divided into a hexad and a tetrad. the oval embraces the first six sephiroth and the tau cross, the lower four, that answer unto the four elements" chief "associate adeptus minor, what is the emblem which i bear upon my breast" third "the

be exalted. v. h. frater hodos chamelionis, remove from the aspirant the chain of humility and the robe of mourning, and reinvest him with the crossed sashes. third "know then, oh aspirant, that the mysteries of the rose and the cross have existed from time immemorial, and that the rites were practiced and the wisdom taught in egypt, eleusis, samothrace, persia, chaldea and india, and in far more ancient lands. the story of the introduction to these mysteries into medieval europe has thus been handed down to us "in 1378 was born the chief and originator of our fraternity in europe. he was of noble german family, but poor, and in the fifth year of his age was placed in a cloister where he learned both greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimag

, but unto thy name be the glory. let the influence of thy divine ones descend upon his head, and teach him the value of self-sacrifice, so that he shrink not in the hour of trial, but that thus his name may be written on high, and that his genius may stand in the presence of the holy ones, in that hour, when the son of man is invoked before the lord of spirits and his name in the presence of the ancient of days "it is written 'if any man will come after me, let him take up his cross, and deny himself, and follow me (third adept hands chain to aspirant, and takes wand and cross from) second "take therefore this chain, o aspirant, and place it about thy neck and say 'i accept the bonds of suffering and self sacrifice (second and third adepts rise. aspirant repeats words as directed "rise, t

ALEE J BOOK OF AIWASS

cent do not survive- they return to the all, back to square one. should the infant daemon emerge, it is still in a precarious situation. daemons do not measure time as we do- childhood is an occurrence spanning millions of your years. aiwass is a boy past puberty. avatars, saints and sinners they have, down through history, been called by various names; daemons, watchers, asuras, divas, archons (ancient ones, jinn (genies, nephilim (angels, shining ones, spirit guides, the gods of olympus, egypt, babylon, etc. we give them masks and this arises from our human need to idolize them- man creates gods in his own image. the gods of different cultures are similar because they share our human qualities and are projections of our own divinity. it was as if you were standing in a darkened room wit

nic resonance we spoke of. and so, when a religious person tells me they prayed to mother mary and received an inspirational message in a dream which helped change the course of their life, i simply smile and nod. when daemons walk among us, they choose the time and the place, unlike younger souls, but there are no virgin births or "immaculate conceptions" it must be stressed that, as a race, the ancient ones come infrequently and they are not fighting a turf war in heaven as our primitive mythologies suggest. joan of arc was an incarnated daemon, as were christ and buddha, but then, so was charles manson. a juvenile nursery rhyme goes "there was a little girl, who had a little curl, right in the middle of her forehead (third eye. and when she was good, she was very, very good, but when sh

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

bethor, phaleg and the rest. these in their turn constitute a demiurge in order to crate matter; and this demiurge is jehovah. not far different are the ideas both of the classical greeks and the neo-platonists. the differences in the terminology, when examined, appear as not much more than the differences of local convenience in thinking. but all these go back to the still older cosmogony of the ancient egyptians, where we have nuit, space, hadit, the point of view; these experience congress, and so produce heru-ra-ha, who combines the ideas of ra-hoor-khuit and hoorpaar- kraat. these are the same twin vau and he' final which we know. here is evidently the origin of the system of the tree of life. 18. we have arrived at this system by purely intellectual examination, and it is open to cri

ALEISTER CROWLEY ACROSS THE GULF

ars and my nostrils. then swift moments of flying foam in some rapid or cataract. the great temples that we passed; the solitary ibis of thoth that meditated on the shore; the crimson flights of birds- but nothing that we saw upon the journey was like unto the end thereof. for in a desolate place was the well, with but a small temple beside it, where the servants- they too most holy! of that holy ancient man might dwell. and my father brought me to the mouth of the well and called thrice upon the name of nuit. then came a voice climbing and coiling up the walls like a serpent "let this child become priestess of the veiled one" now my father was wise enough to know that the old man never made a mistake; it was only a question of a right interpretation of the oracle. yet he was sorely puzzle

orth with my prize. but the great lord of the house spake with me; and all his friends made as if to mock at me. but the women would not have it; they came round me and petted and caressed me; so that angry words were spoken. but even as they quarrelled among themselves, my guardian, the old eunuch, appeared among them; for he had traced me to the garden. and when they beheld the ring of the holy ancient man the astrologer they trembled; and the lord of the house threw a chain of gold around my neck, while his lady gave me her own silken scarf, broidered with the loves of isis and nephthys, and of apis and hathor. nor did any dare to take from me the little bone that i had won so dearly; and with it i made the spell of the elixir, and beheld the starry abodes ofduant, even as it was writte

i descended the slopes and entered the city. not knowing what might have taken place in thebai and what news might have come thither, i did not dare declare myself; but seeking out the high priest of horus i showed him a certain sign, telling him that i was come from memphis on a journey, and intended to visit thebai to pay homage at the shrine of isis. but he, full of the news, told me that the ancient priestess of isis, who had become priest of osiris, had been taken up to heaven as a sign of the signal favour of the god. where at i could hardly hold myself from laughter; yet i controlled myself and answered that i was not prepared to return to memphis, for that i was vowed to isis, and osiris could not serve my turn. at this he begged me to stay as his guest, and to go worship at the t

them instruction and counsel, that they should form a secret brotherhood to learn and to teach the formula of the osiris in its supreme function of initiating the human soul. that they should keep discipline in the temple only for the sake of the people, permitting every corruption yet withdrawing themselves from it. is not the body perishable, and the skin most pure? so page 39 gulf.txt also he ancient practice of embalming should fall into desuetude, and that soon; for the world was past under the rule of osiris, who loveth the charnel and the tomb. all being sworn duly into this secret brotherhood i appointed them, one to preside over each grade, and him of the lowest grade to select the candidates and to govern the temple. then did i perform the invoking ceremony of osiris, having des

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

mr. peter levenda, mr. x. and mr. y. third, to ms. j. mcnally, whose thorough knowledge and understanding of craft folklore aided the editor in assuming a proper perspective towards this work. fourth, to mr. j. birnbaum who aided in some of the preliminary practical research concerning the powers of the book, and its dangers. fifth, to mr. l. k. barnes, who dared to tempt the awesome wrath of the ancient ones, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose constant encourag

but who has been able with assistance from the stone of the wise and certain of the formulae in this book, to go on about his business like unto a living man. with simon's manuscript, barnes' occult vision and aesthetic scruples, and wasserman's production experience and tireless labour, the abhorred necronomicon began to take shape and the first edition smote the stands on december 22, 1977- the ancient pagan feast of yule, the winter solstice. yet, not without a number of bizarre occurrences that more than once threatened the lives, the sanity, and the astral bodies of the three individuals most deeply involved. jim wasserman was subjected to what we may vaguely refer to as "poltergeist" activity during the time he worked on production and design aspects of the book. a room which, for ce

n opened- from the inside. in the same building, just below his loft, the typesetters were set upon by swarms of rats. the discovery of a small hindu idol that had been lost signalled the end to the plague, and the rats disappeared. simon usually lives in fear of his life, for reasons that do not always have to do with the necronomicon. however, he has been subject to constant surveillance by the ancient ones as they await one slip, the single misstep, that will provide for them the entry they earnestly desire into this world. l.k. barnes, on the other hand, has had no rest whatever from the signals and messages from the extraterrestrial intelligences that were the overseers and the guardians of the book's publication. he has been plagued by an unremitting chain of numerological events whi

rageous reader of the necronomicon. the beast has told us "i am the warrior lord of the forties: the eighties cower before me& are abased (al, iii:46) this edition of the necronomicon is scheduled for early delivery in january-february 1980, making it possibly the first occult book of the eighties. a herald of doom? or a harbinger of fate? since the publication of this book in december, 1977, the ancient forces of erstwhile victory have been banging and clamouring at the gates. december 1977 was the middle of the killing spree of the calibre killer, known to the press as the son of sam, who was motivated- according to recent reports- by membership in a satanic cult in yonkers. several months after the capture of david berkowitz in 1978, nearly one thousand people killed themselves in guyan

l months after that, the leader of a mystical islamic sect seized power in iran and- at the time of writing- is calling for a holy war against the infidel. there is evidence that every new age witnesses a baptism by fire. christians and muslims are turning on each other and themselves; israel is once again in serious jeopardy; buddhism is being eradicated in southeast asia as it was in tibet. the ancient ones, lords of a time before memory, are being drawn by the smell of confusion and the hysteria and mutual hatred of the primitive life-forms on this planet: human beings. unless the gates are secured against attack, unless humanity awakens to both the real danger and the real potential for evolution. well, the vision of the mad arab- ancestor of the muslim princes so much in the news in 1

ALEISTER CROWLEY LIBER 777

r manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 10 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a

h haures leopard. 28 67 ]wdma amdusias (1) unicorn (2) dilatory bandmaster. 29 70& rac seere beautiful man on winged horse. clxiii. goetic demons &c. by night (succedent. clxiv. magical images of col. clxiii. 15 38 [lah halphas stock-dove with sore throat. 16 41$ rwlkwp focalor man with gryphon s wings. 17 44= c shax stcck-dove with sore throat. 18 47$ lawa uvall dromedary. 19 50 ]wp furcas cruel ancient, with long white hair and beard, rides a pale horse, with sharp weapons. 20 53# yak camio (1) thrush (2) man with sharp sword seemeth to answer in burning ashes or coals of fire. 22 56$ rwmg gamori beautiful woman, with duchess crown tied to her waist, riding great camel. 24 59= ayrw oriax lion on horse, with serpent s tail, carries in right hand two hissing serpents. 25 62# law volac chil

ykrb barachiel 13 25 s 60 i laykwda advachiel 14 26 u 70 j lanh hanael 15 27 p[ 80 800% lamz zamael 16 28 x 90 900 k layrbmak cambriel 17 29 q 100 l layxynma amnitziel 18 30 r 200! lakim michael 19 31 c 300 b. 20 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table vi (continued) 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a fla

ped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voic

racle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformer

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

rules of his art, or to what may be called the laws of nature as conceived by ix him. to neglect these rules, to break these laws in the smallest particular is to incur failure, and may even expose the unskilful practitioner himself to the utmost peril. if he claims a sovereignty over nature, it is a constitutional sovereignty rigorously limited in its scope and exercised in exact conformity with ancient usage. thus the analogy between the magical and the scientific conceptions of the world is close. in both of them the succession of events is perfectly regular and certain, being determined by immutable laws, the operation of which can be foreseen and calculated precisely; the elements of caprice, of chance, and of accident are banished from the course of nature. both of them open up a see

ation of a. but this is a higher matter unsuited for this elementary handbook. see, however, liber samekh, point ii, section j> the same idea is expressed by the rosicrucian formula of the trinity "ex deo nascimur. in jesu morimur per spiritum sanctum reviviscimus" this is also identical with the word lux, l.v.x, which is formed by the arms of a cross. it is this formula which is implied in those ancient and modern monuments in which the phallus is worshipped as the saviour of the world. the doctrine of resurrection as vulgarly understood is false and absurd. it is not even "scriptural. st. paul does not identify the glorified body which rises with the mortal body which dies. on the contrary, he repeatedly insists on the distinction. the same is true of a magical ceremony. the magician who

- the dark night of the soul, an infinite weariness and detestation of the work. the simplest and easiest acts become almost impossible to perform. such impotence fills the mind with apprehension and despair. the intensity of this loathing can hardly be understood by any person who has not experienced it. this is the period of apophis. it is followed by the arising not of isis, but of osiris. the ancient condition is not restored, but a new and superior condition is created, a condition only rendered possible by the process of death. the alchemists themselves taught this same truth. the first matter of the work was base and primitive, though "natural. after passing through various stages the "black dragon" appeared; but from this arose the pure and perfect gold. even in the legend of prome

e initiation of horus elsewhere described in detail. this "devil" is called satan or shaitan, and regarded with horror by people who are ignorant of his formula, and, imagining themselves to be evil, accuse nature herself of their own phantasmal crime. satan is saturn, set, abrasax, adad, adonis, attis, adam, adonai, etc. the most serious charge against him is that he is the sun in the south. the ancient initiates, 35 dwelling as they did in lands whose blood was the water of the nile or the euphrates, connected the south with life-withering heat, and cursed that quarter where the solar darts were deadliest. even in the legend of hiram, it is at high noon that he is stricken down and slain. capricornus is moreover the sign which the sun enterers when he reaches his extreme southern declina

an exempt adept, and have become ready to pass on, before one can see the symbols even from the lower plane. only a master of the temple can fully understand them (however, the reader may study liber clvi, in equinox i, vi, the 12th and 2nd aethyrs in liber 418 in equinox i, v, and the symbolism of the v degree and vi degree in o.t.o) of the preservation of this blood which our lady offers to the ancient one, chaos<<chaos is a general name for the totality of the units of existence; it is thus a name feminine in form. each unit of chaos is itself all-father> the all- father, to revive him, and of how his divine essence fills the daughter (the soul of man) and places her upon the throne of the mother, fulfilling the economy of the universe, and thus ultimately rewarding the magician (the so

ALEISTER CROWLEY MAGICK WITHOUT TEARS

w.abika.com 91 get any fun out of existence; but at least it is not impossible. in other words, he implicitly denies the fundamental proposition that existence is sorrow, and he formulates the essential postulate of the white school of magick, that means exist by which the universal sorrow (apparent indeed to all ordinary observation) may be unmasked, even as at the initiatory rite of isis in the ancient days of kehm. there, a neophyte presenting his mouth, under compulsion, to the pouting buttocks of the goat of mendez, found himself caressed by the chaste lips of a virginal priestess of that goddess at the base of whose shrine is written that no man has lifted her veil. the basis of the black philosophy is not impossibly mere climate, with its resulting etiolation of the native, its lang

ble body."35 it appears that the levant, from byzantium and athens to damascus, jerusalem, alexandria and cairo, was preoccupied with the formulation of this school in a popular religion, beginning in the days of augustus caesar. for there are elements of this central idea in the works of the gnostics, in certain rituals of what frazer conveniently calls the asiatic god, as in the remnants of the ancient egyptian cult. the docmagic without tears get any book for free on: www.abika.com 94 trine became abominably corrupted in committee, so to speak and the result was christianity, which may be regarded as a white ritual overlaid by a mountainous mass of black doctrine, like the baby of the mother that king solomon non-suited. we may define the doctrine of the white school in its purity in ve

ic without tears get any book for free on: www.abika.com 97 we find the boldest and most skillful adepts deliberately seeking out the most repugnant elements of nature that their triumph may be the greater. the formula is evidently one of dauntless courage. it expresses the idea of vitality and manhood in its most dynamic sense. the only religion which corresponds to this school at all is that of ancient egypt; possibly also that of chaldea. this is because those religions are magical religions in the strict technical sense; the religious component of them is negligible. so far as it exists, it exists only for the uninitiate. there are, however, traces of the beginning of the influence of the school in judaism and in paganism. there are, too, certain documents of the pure greek spirit whic

t; i believe that by the application of the principles set forth in my other letters on death and reincarnation, it will be simple to explain his partial failure to evoke apollonius. you had better read them over again, to have the matter clear and fresh in your mind. now then, let me call you attention to the extreme care which l vi took to construct a proper magical link between himself and the ancient master. alas! it was rather a case of building with bricks made without straw; he had not at his command any fresh and vital object pertaining intimately to apollonius. a "relic" would have been immensely helpful, especially if it had been consecrated and re-consecrated through the centuries by devout veneration. this, incidentally, is the great advantage that one may often obtain when inv

hink of none better- which enables them to assume at times the human form. no. 1- and the rest are also rans- is the seal. there is a whole body of literature about this. then come wolves, hyaenas, large dogs of the hunting type; occasionally leopards. tales of cats and serpents are usually the other way round; it is the human (nearly always female) that assumes these shapes by witchcraft. but in ancient egypt they literally doted on this sort of thing. the papyri are full of formulas for operating such transmutations. but i think that this was mostly to afford some relaxation for the spirit of the dead man; he nipped out of his sarcophagus, and painted the town all the colours of the rainbow in one animal shape or another. 33 the only experience i have of anything of this sort was when i

ALEISTER CROWLEY MEDITATION

others, however, treat it as if it were merely an intensification of dharana. patanjali says "dhrana is holding the mind on to some particular object. an unbroken flow of knowledge in that subject is dhyana. when that, giving up all forms, reflects only the meaning, it is samadhi" he combines these three into samyama. we shall treat of dhyana as a result rather than as a method. up to this point ancient authorities have been fairly reliable guides, except with regard to their crabbed ethics; but when they get on the subject of results of meditation, they completely lose their heads. they exhaust the possibilities of poetry to declare what is demonstrably untrue. for example, we find in the shiva sanhita that "he who daily contemplates on this lotus of the heart is eagerly desired by the d

ere is no capacity which is not necessarily subservient to the destiny of the man who possesses it. one may be unable to tell when a thread of a particular colour will be woven into the carpet of destiny. it is only when the carpet is finished and seen from a proper distance that the position of that particular strand is seen to be necessary. from this one is tempted to break a lance on that most ancient battlefield, free-will and destiny. but even though every man is "determined" so that every action is merely the passive resultant of the sum-total of the forces which have acted upon him from eternity, so that his own will is only the echo of the will of the universe, yet that consciousness of "free-will" is valuable; and if he really understands it as being the partial and individual exp

refractive index, and break up the light. even "consciousness" itself is that which distinguishes between the lower and the higher, the waters which are below the firmament from the waters which are above the firmament, that appalling stage in the great curse of creation. since at the best this water<water in this cup (the latter is also a heart, as shown by the transition from the ancient to the modern tarot; the suit "hearts" in old packs of cards, and even in modern spanish and italian cards, is called "cups) is the letter "mem (the hebrew word for water, which has for its tarot trump the hanged man. this hanged man represents the adept hanging by one heel from a gallows, which is in the shape of the letter daleth- the letter of the empress, the heavenly venus in the taro

of the mysteries; one enters into deep contemplation of holy things and god himself leads the soul to a real illumination. hence also the necessity of incarnation; the soul must descend into all falsity in order to attain all-truth. for instance: old mother hubbard went to her cupboard to get her poor dog a bone; when she got there, the cupboard was bare, and so the poor dog had none. who is this ancient and venerable mother of whom it is spoken? verily she is none other than binah, as is evident in the use of the holy letter h with which her name begins. nor is she the sterile mother ama-but the fertile aima; for within her she bears vau, the son, for the second letter of her name, and r, the penultimate, is the sun, tiphareth, the son. the other three letters of her name, b, a, and d, ar

tell where to find them. leave them alone! and they'll come home, dragging their tails behind them "bo" is the root meaning light, from which spring such words as bo-tree, bodhisattva, and buddha. and "peep" is apep, the serpent apophis. this poem therefore contains the same symbol as that in the egyptian and hebrew bibles. the snake is the serpent of initiation, as the lamb is the saviour. this ancient one, the wisdom of eternity, sits in its old anguish awaiting the redeemer. and this holy verse triumphantly assures us that there is no need for anxiety. the saviours will come one after the other, at their own good pleasure, and as they may be needed, and drag their tails, that is to say those who follow out their holy commandment, to the ultimate goal. again we read: little miss muffett

ALEISTER CROWLEY SEPHER SEPHIROTH

above l(m flower; hawk cn extremity sp face ynp threshold, entrance ps thorn nc 141 robust; oaken cym) gathered, collected ps) precept, commandment hwcm faithful, loyal, steady nm)n first )mq angels, messengers myk)lm 142 wickedness, destruction l(ylb a stranger; balaam m(lb delights (fire& water) mydmxm 143 the unshoeing hcylx running waters (ct. 4:15) mylzwn 144 a sandal ldns before; the east; ancient things mdq 145 the thirteen paths of the beard of macroprosopus (see 91& 1350) l k y+ x z w h d g b) m the staff of god (ex. 17:9) myhl)h h+m inscrutable hl(m a feast hdw(s treasure; hidden or secret thing nwm+m 146 the first gate )mq )bb limit, end; boundless pws eternity; world; an adult mlw( 147 the four names in the lesser ritual of the pentagram )lg) hyh) ynd) hwhy 148 netzach: victor

8 the lower part, the loins myclx good pleasure, choice, decision, will cpx quicksilver yx psk constant, fixed (wbq 179 a binding hdq( 180 a spring, fountain (ct. 4:15; see 143) nyy(m 181 vicious; faulty hlwsp 182 a jealous (or, zealous) god (deut. 4:24 )nq l) outcry, clamour hq(z layer of snares; supplanter; jacob bq(y angel of the gods myhl)h k)lm passive (as opposed to lbqxm= active) lybqm 184 ancient time; eastward ldqn to number; to visit; to inspect dqp 186 qoph: the back of the head; an ape pwq a stone of stumbling, a rock to fall over (is. 8:14) pgn nb) an increase pswm a [civil] officer mynwmm a place mwqm experimental, tentative ynwysn 187 auphanim, wheels: the angelic choir of chokmah mynpw) lifted up pqz 188 the master of the nose m+wxh l(k midnight (cf. 579) hlylh ycx 189 a sp

qp 186 qoph: the back of the head; an ape pwq a stone of stumbling, a rock to fall over (is. 8:14) pgn nb) an increase pswm a [civil] officer mynwmm a place mwqm experimental, tentative ynwysn 187 auphanim, wheels: the angelic choir of chokmah mynpw) lifted up pqz 188 the master of the nose m+wxh l(k midnight (cf. 579) hlylh ycx 189 a spring shut up (ct. 4:12. note hlg= gto uncover h) lw(n lg the ancient among the ancient nybsd )bs 190 through which place the angel guided +yw )byw (syw internal ymynp crown of flowers, diadem, fillet cyc the side or flank; rib (lc the end, appointed time (dan. 12:14; see 305) cq pearl: a title of malkuth nynp 191 face, countenance nypn) cessations, futilities, nothings mysp) a box, chest; a repository hpwq 192 poisonous wind: the gsamun h, or gsimoon h hp(l

b y(gn first buds, sproutings myncn cash; counted out, paid down mydwqp high, lofty mr rubies, gems mynynp 241 to say; word; command rm) 242 recollection hrykz 243 created [they them (gn. 1:27) m)rb learned, complete; to finish, bring to pass (ch) rmg a bone; to destroy mrg 244 to be insensible; in deep sleep; in trance (cf. 649) mdr 245 adam qadmon: the archetypal man (lit. geastern man h, scil. ancient) nwmdq md) gall, bile hrm spirit of god l) xwr 246 myrrh rwm vision, aspect h)rm height, altitude mwr gabriel: archangel of water (lit. gmighty one of god h) l)yrbg 247 to overwhelm (ps. 77:17; a flood mrz light, luminary rw)m the symbolic sense (i.e. of scripture, etc; see 400& 510) zmr 248 the three that bear witness, above and beneath, respectively (md) the spirit, the water, and the bl

general meaning of movement. see s.d) nw#xry to extinguish *k(d 575 beersheba: the well of the seven (gn. 21:31, 2 sam 24:7. see k.d. p.183 (b# r)b and the myhl) said: glet there be light! h rw) yhy myhl) rm)yw ten hr( journey *klhm 576 wands twlqm 577 the concealed of the concealed: a name of god most high (cf. 583) nyrm+d hrym+ 579 midnight (cf. 188) hlyl twcx sons of adam mygwn(t 580 rich ry( ancient qyt( the scapegoat; he-goat; demon; shaggy, hairy (lev. 16:22) ry# the valley of the shadow of death twmlc )yg flask, bottle *kp 581 the ancient one: a title of kether )qyt( barley hrw# 583 the concealed of the concealed: a title of kether (cf. 577) nyrym+d )rym+ 584 king david *dwd klm 585 the gods of battle (lit. ggods of hosts h: the divine name of hod tw)bc myhl) a fanfare, trumpet-bla

ALEISTER CROWLEY THE I CHING

ed? bide time's amnesty. alone and disunion? friends on highway joined with thy minister thy course is free. pigs? ghosts? foes? nay! go forward on the skyway. 39 the kien hexagram moon of earth- kien: incompetence and lameness; time for the great man to aid thee in the climb. advance adds trouble; stillness aids thee now. keep struggling with no self to mar thy vow. advance not; seek again thine ancient clan! advance not; be with those united thou. struggle! friends come to prosecute thy plan. advance not! wait for aid from the great man! 40 the kieh hexagram fire of moon- kieh: loosing; if all's won, return and rest. if partial gain, quick action will be best. begin to loosen- straight and clear the way. rid fields of foxes; fill the golden quiver. beggars on horseback tempt the brigand'

ALEISTER CROWLEY THE LOST CONTINENT

proceed to a description of the country. aleister crowley .pa i. of the plains beneath atlas, and its servile race. atlas is the true name of this archipelago--continent is an altogether false term, for every 'house' or mountain peak was cut from its fellows by natural, though often very narrow waterways. the african atlas is a mere offshoot of the range. it was the true atlas that supported the ancient world by its moral and magical strength, and hence the name of the fabled globe-bearer. the root is the lemurian 'tla' or 'tlas, black, for reasons which will appear in due course 'a' is the feminine prefix, derived from the shape of the mouth when uttering the sound 'black woman' is therefore as near a translation as one can give in english; the latin has a closer equivalent. the mountain

gether cut off communication between one island and another except by air, as the hippopotamus-animal, although immune to its bite, was unable to swim. of the sleeping chambers i shall tell more particularly in the course of my remarks on zro .pa iii. of the aim of the magicians of atlas: of zro; and its properties and uses: of that which combined with it: and of black phosphorus. it was the most ancient tradition of the atlantean magicians that they were the survivors of a race inhabiting a country called lemuria, of which the south pacific archipelago may be the remains. these lemurians had, they held, built up a civilization equal, if not superior to their own; but through a misunderstanding of magical law--some said the 2nd, some the 8th, some the 23rd--had involved themselves and thei

the presence of 'to her' rose and thought vehemently 'the living atla is the head of our conspiracy. in other words, they were the loyalists, the magicians of the high house the rebels. this was why they had cut themselves off, because their own head was against them. it was instantly resolved to go to the high house, and demand the custody of 'to her. nearing the goal, however, a remnant of the ancient reverence half cowed even the ringleaders--i may mention that five of every six of the heretics were women--when they saw a stern phalanx of magicians, its point threatening their centre. as they wavered, a woman cried "they are only men such as we are" the ranks stiffened; on all sides the army closed upon the tiny phalanx, which only numbered 66 all told. it was then that the truth was k

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ton. it stands plain, even to sceptical reason- indeed, most of all to the sceptic- that our talisman, one microscopic serpent of which can build for itself such a house as to rule men's bodies for a generation like alexander, or their minds for an epoch like plato, cannot be destroyed or diminished by any conceivable force. when this talisman comes forth from its fortress, its action begins. the ancient jewish rabbins knew this, and taught that before eve was given to adam, the demon lilith conceived by the spilth of his dreams, so that the hybrid races of satyrs, elves and the like began to populate those secret places of the earth which are not sensible by the organs of the normal man. i take it as certain that every offering of this talisman infallibly begets children on one plane or a

r "bahadit" is the winged sun disk, used over the entrances of temple doorways, at the tops of stel and elsewhere in egyptian art and architecture. interestingly, the full name of ra-hoor-khuit is ra-heru-khuti-ba-hadi, ra-horus who flies into the disk of the sun- information researched by fr. ebony. liber al was received during that part of the year in which ra-heru-khuti-ba-hadi was said by the ancient egyptians to rule the decan occupied by the sun. it is not known if crowley was aware of this particular deity being astrologically "on official watch" at the time. al ii,2 "come! all ye, and learn the secret that hath not yet been revealed. i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house" the old comment 2. nuit is infinite extension; hadi

necessary limit, without regret or vain yearnings for the impossible. but we should beware lest prejudice or other personal passion exclude any type of self-realization which is properly ours. in our initiation the tests must be thorough and exhaustive. the neglect to develop even a single power can only result in deformity. however slight this might seem, it might lead to fatal consequences; the ancient adepts taught that by the parable of the heel of achilles. it is essential for the aspirant to make a systematic study of every possible passion, icily aloof from all alike, and setting their armies in array beneath the banner of his will after he has perfectly gauged the capacity of each unit, and assured himself of its loyalty, discipline, courage, and efficiency. but woe unto him who le

ALEISTER CROWLEY THE OTO GNOSTIC MASS

heir sum, 31= la, not. the new comment aum is of course the sanskrit "word" familiar to most students (see book 4 part iii. ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. send complaints to memoria@memoria.ex baphomet xir liber xv book 15 o. t. o. ecclesiae gnosticae catholicae canon missae edited from the ancient documents in assyrian and greek by the master therion crowley composed the o.t.o. gnostic mass on a visit to moscow in 1915 e.v. it is the central ritual of the o.t.o, public and private. he gave it its first publication in new york in the international several years later. variant versions subsequently appeared in the equinox iii(1 (detroit: universal, 1919) and in magick in theory and pr

ALEISTER CROWLEY THE QABALAH

self or taking consonants as in english and``ah' for a``eh' for e``ee' for i, and``oo' for u. for a critical analysis of this text that includes modern transliterations, see the holy books of thelema (york beach, me: weiser, 198 a 30 the animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32 t 32 bis c 31 bis 5 the temple of solomon the king (continued) great as were frater p. s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was in a sense with his own progress, it was not yet by these paths that he was destined to reach the sublime threshold of the mystic temple. for though it is written, to the persevering mortal the blessed immortals are swift, yet, wer

but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are the concealed of the concealed, the ancient of the ancient ones, the most holy ancient one &c. i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is numerical emanation. there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the h

word is numerical emanation. there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers; in other words, by the twryps, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas.12 among these sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some are female. now, for some reason or other best known to themselves, the translators of the bible have crowded out of existence and smothered up every reference to the fact that the

rd. but in as much as \y is usually the termination of the masculine plural, and is here added to a feminine noun, it gives to the word elohim the sense of a female potency added to a masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the father and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim: one is is she th

born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.22 these primordial worlds are called the kings of ancient time and the kings 21 sometimes \yyjh u, otz ha-chayim, thus making possible the fudging of a different set of gematria identities t.s. 22 according to some, the qlippoth or shells are the remnants of these primal worlds t.s. liber lviii 14 of edom who reigned before the monarchs of israel. in this sense, edom is the world of unbalanced force, and israel is the balanced sephiroth (genesis

ALEISTER CROWLEY THE SWORD OF SONG

ke brocken spectres, certain vast and vague images of the beholder himself, with or without a glory encompassing them. the function of the facts is then quite passive: it matters little or nothing whether the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the mysterious medium of those ancient faiths which come up in as many colours as their investigator has moods* in order to get over the ethical difficulties presented by the na ve naturalism of many parts of those scriptures, in the divine authority of which he firmly believed, philo borrowed from the stoics (who had been in like straits in respect of greek mythology) that great excalibur which they had forged with infinite pa

and grow thinner, 20 and get to hate the sight of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet her-k uaa en ra,4 and atwuynxd arps 25 while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abramelin ;6 while, fertile as the teeming spawn 30 of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8* truth-lover. pentecost the sword of song 26 my mahatma. what price kut humi? oh, how wise grampa must have been, bobbie! i lived, elijah-like, mt. carmel in: all gave me nothing. i slid back 35 to common sense, as reason bids, and hence, my friend, the pyramids. at last i met a maniac with mild eyes full of love, and tresses blanched

hindu, an advaitist, crosses off maya from the list; believes in one exactly so, dhyana-consciousness, you know! may it not be that one step further 280 this lotused buddha roaring murther ?39 nibbana is the state above you christians and them hindus lord love you! where nothing is perceived as such. this clever thought doth please me much. 285 but if das essen ist das nichts ha! hegel s window! ancient lichts! and two is one and one is two bother this nonsense! go on, do! my wandering thoughts you well recall! 290 i focus logic s perfect prism: lo! the informing syllogism! the premiss major. life at best is but a sorry sort of jest; at worst, a play of fiends uncouth, 295 mocking the soul foredoomed to pain. in any case, its run must range through countless miseries of change. so far, no

0 (i ll quote you scripture anyhow) what did the sage mean when he wrote (i am the devil when i quote) the mere terrestrial-minded man knows not the things of god, nor can 495 their subtle meaning understand? a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends 500 to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, 505 all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought i sink 510 the sword of song 38 nothing. the apotheosis of realism and idealism alike gayatri. is the soul of osiris a hymn book? how verse

he could find gog and magog, and present to them the child as antichrist. for he was no persuaded that he himself was the first beast, and would ask the sceptic to count his seven heads and ten horns. the heads, however, rarely totted up accurately. at this point the accounts of mr. turle and mathilde diverge slightly. the cleric affirms that he was induced by a tartar lady, of an honourable and ancient profession, to accompany her to tibet to be initiated into the mysteries. he was, of course, robbed and murdered with due punctuality, in the town of kiev. mathilde s story is that he travelled to kiev on the original quest, and died of typhoid or cholera. in any case, he died at kiev in 1839. this fixes the date of the child s birth at 1837. his faithful nurse conveyed him safely to engla

ALEISTER CROWLEY EQ I 1

cipherable to him who is not ripe; he can see nothing, read nothing in the interior. he who is fit is joined to the chain, perhaps often where he though least likely, and at a point of which he knew nothing himself. to become fit should be the sole effort of him who seeks wisdom. but there are methods by which fitness is attained, for in this holy communion is the primitive storehouse of the most ancient and original science of the human race, with the primitive mysteries also of all science. it is the unique and really illuminated community which is absolutely in possession of the key to all mystery, which knows the centre and source of all nature. it is a society which unites superior strength to its own, and counts its members from more than one world. it is the society whose members fo

strength to its own, and counts its members from more than one world. it is the society whose members form the republic of genius, the regent mother of the whole world. 13 liber librae svb figvra xxx 15 a. a. publication in class b. issued by order: d.d.s. 7= 4 premonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 16 liber librae svb figvra xxx o. learn first- oh thou who aspirest unto our ancient order- that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who hast trials and troubles, r

he lower right as "carl hentschell, ltd eng; london, e.c" this illustration accompanies the next entry, and is read with it in clock-wise fashion starting from the upper right. the illustration is known as "the regimen of seven. the chymical jousting of brother perardua with the seven lances that he brake "he slayeth sir argon le paresseux" now brother perardua, though he was but a zelator of our ancient order, had determined in himself to perform the magnum opus, and to procure for himself one grain of the power, one minim of the elixir, and the tincture of double efficacy. not fully did he yet comprehend the mysterium of our art, therefore imposed he upon himself the painful sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning t

e over hypatia, who helped him in his ceremonies, and he had now commissioned her to seek out his rival and pick up some magical link through which he might be destroyed. the door opened, and the girl passed from the cold stone dusk of the stairs to a palace of rose and gold. the poet's rooms were austere in their elegance. a plain gold-black paper of japan covered the walls; in the midst hung an ancient silver lamp within which glowed the deep ruby of an electric lamp. the floor was covered with black and gold of leopards' skins; on the walls hung a great crucifix in ivory and ebony. before the blazing fire lay the poet (who had concealed his royal celtic descent beneath the pseudonym of swanoff) reading in a great volume bound with vellum. he rose to greet her "many days have i expected

urmount. 143 true, the utter chaos amongst all systems of magic and mysticism that has prevailed in the west during the last two thousand years, partially, if not entirely, accounts for the uncritical manner in which these systems have been handled by otherwise critical minds. even to-day, though many thousand years after they were first written down, we find a greater simplicity and truth in the ancient rituals and hymns of egypt and assyria than in the extraordinary entanglement of systems that came to life during the first five hundred years of christian era. and in the east, from the most remote antiquity to the present day, scientific systems of illuminism have been in daily practice from the highest to the lowest in the land; though, as we consider, much corrupted by an ignorant prie

ALEISTER CROWLEY EQ I 5

at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in the lord? yea, blessed are the dead that die in the lord! 14 the blind prophet a ballet by aleister crowley the blind prophet a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. there are doors also at the north "and south "the prophet" lead me to the holy place! trace the circle widdershins! light the incense! set the pace to the

tures. and if the higher thinking levels of our brains have thus been specialised by the acquired tendencies of all our line of lives, 50 then every thought that we have had, every idea and wish that has gone to help to specialise that thinking stuff, must have left its record stamped ineffaceably, though faintly, on the structure of this present brain, till that marvellous structure is like some ancient palimpsest- a piece of paper on which, as old writing faded out, another and yet another written screen has been superimposed. by our purblind eyes only the last record can be read, but there are ways by which all those ancient faded writings can be made to appear; and this is how it is done. to read those faded writings we use an eye whose sensitivity to minute shades of colour and textur

h is taken of the paper, on plates prepared so as to be specially sensitive to minute shades of colour, and, according to the exposure given, the time the eye of the camera gazed upon that sheet of paper, another and another writing is impressed upon the sensitive plate used, and the sheet of paper, which to the untrained eye of man bears but one script, yields up to successive plates those lost, ancient, faded writings, till all are made clear and legible. so it must be, if we think, with this memory of man; with all the multiple attributes of that infinitely complex brain-structure. all that the normal mental vision of man can read there is the last plain writing, the record of this present life. but every record of each thought and act of all our karmic ancestry, the records upon whose

e, visible to the trained vision; so that, had we but this more sensitive mental vision, that wondrous palimpsest, the tale of the innumerable 51 ages that have gone to the composing of that marvellous document, the record of a brain, would stand forth clear and separate, like the various pictures on the colour- sensitive plates. often, indeed, it happens that one, perchance the last of all those ancient records, is given now so clearly and legibly that a child can read some part of what was written; and so we have those strange instances of sporadic, uninherited genius that are the puzzle and the despair of western psychologists? a little child, before he can hardly walk, before he can clearly talk, will see a piano, and crawl to it, and, untaught, his baby fingers will begin to play; and

able women you have thought of as the only being you could ever love, and lakh upon lakh of beings caught like yourself in the whirling wheel of life and death; some now your father, mother, children, some again your friends, and now your bitter enemies. you will see the good deed, the loving thought and act, bearing rich harvest life after life, and the sad gathering of ill weeds, the harvest of ancient wrongs. you will see the beninningless fabric of your lives, with its every-changing pattern stretching back, back, back into interminable vistas of past time, 55 and then at last you will know, and will understand. you will understand how this happy life for which we crave is never to be gained; you will realise, as no books or monks could teach you, the sorrow and impermanence and soulle

ALEISTER CROWLEY EQ I 5

it. and he tears out his hair, that is of ruddy gold tinged with silver, and he plucks at his beard, and cries with a terrible voice: woe unto me that am cast down from my place by the might of the new aeon. for the ten palaces are broken, and the ten kings are carried away into bondage, and they are set to fight as the gladiators in the circus of him that hath laid his hand upon eleven. for the ancient tower is shattered by the lord of the flame and the lightning. and they that walk upon their hands shall build the holy place. blessed are they who have turned the eye of hoor unto the zenith, for they shall be filled with the vigour of the goat. all that was ordered and stable is shaken. the aeon of 61 wonders is come. like locusts shall they gather themselves together, the servants of th

have called her, and malkuth, and betulah, and persephone. and the poets have feigned songs about her, and the prophets have spoken vain things, and the young men have dreamed vain dreams; but this is she, that immaculate, the name of whose name may not be spoken. thought cannot pierce the glory that defendeth her, for thought is smitten dead before her presence. memory is blank, and in the most ancient books of magick are neither words to conjure her, nor adorations to praise her. will bends like a reed in the temptests that sweep the borders of her kingdom, and imagination cannot figure so much as one petal of the lilies whereon she standeth in the lake of crystal, in the sea of glass. this is she that hath bedecked her hair with seven stars, 106 the seven breaths of god that move and t

ow, at the appointed hour, shall it be given thee further, as thou goest upon thy way, meditating this mystery. and thou shalt summon the scribe, and that which shall be written, shall be written. therefore i withdraw myself, as i am commanded. the desert between benshrur and tolga "december" 12, 1909, 7- 8.12 p.m. now then art thou approached unto an august arcanum; verily thou art come unto the ancient marvel, the winged light, the fountains of fire, the mystery of the wedge. but it is not i that can reveal it, for i have never been permitted to behold it, who am but the watcher upon the threshold of the aethyr. my message is spoken, and my mission is accomplished. and i withdraw myself, covering my face with my wings, before the presence of the angel of the aethyr. so the angel departed

abyss. and in her is a perfect purity of that which is above; yet she is sent as the redeemer to them that are below. for there is no other way into the supernal mystery but through her, and the beast on which she rideth; and the magician is set beyond her to deceive the brothers of blackness, lest they should make unto themselves a crown; for if there were two crowns, then should ygdrasil, that ancient tree, be cast out into the abyss, uprooted and cast down into the outermost abyss, and the arcanum which is in the adytum should be profaned; and the ark should be touched, and the lodge spied upon by them that are not masters, and the bread of the sacrament should be the dung of choronzon; and the wine of the sacrament should be the water of choronzon; and the incense should be dispersion

to the top and to the edges of the stone. and now blackness spreads, and swallows up the images. now there is naught but a vast black triangle having the apex downwards, and in the centre of the black triangle is the face of typhon, the lord of the tempest, and he crieth aloud: despair! despair! for thou mayest deceive the virgin, and thou mayest cajole the mother; but what wilt thou say unto the ancient whore that is throned in eternity? for if she will not, there is neither force nor cunning, nor any wit, that may prevail upon her. thou canst not woo her with love, for she "is" love. and she hath all, and hath no need of thee. and thou canst not woo her with gold, for all the kings and captains of the earth, and all the gods of heaven, have showered their gold upon her. thus hath she all

ALEISTER CROWLEY EQUINOX EQ I 2 2

he night which obscure all things. and how can one write further about these matters? for those who have been so far and have returned, on account of the darkness saw nothing, therefore they have held their tongues. but there is an old parable which relates how the hound that had tempted man the whole length of his perilous journey, devoured him on the summit of that mystic mountain; and how that ancient dog was indeed god himself. 230 the acolyte before we enter upon the events of the great journey of frater p, during which for six years he voyaged over the face of the globe in quest of the mystic knowledge of all nations, it will be necessary here to recount, briefly though it may be, the circumstances which let up to his entering into communication with the order of a. a. born of an anc

was his, of his own strength, and the righteousness of his purpose, and filled with the overflowing ambitions of youth, we find him unconsciously sheathe 232 his blood-red sword, and blow flame and smoke from the tripod of life, casting before the veiled and awful image of the unknown the arrows of his reason, and diligently seeking both omen and sign in the dusty volumes of the past, and in the ancient wisdom of long-forgotten days. deeply read in poetry, philosophy and science, gifted beyond the common lot, and already a poet of brilliant promise; he suddenly hurries from out the darkness like a wild prophetic star, and overturning the desks and the stools of the schoolmen, and casting their pedagogic papilla from his lips, escapes from the stuffy cloisters of mildewed learning, and the

mancy. the bats flit by us as we listen to his frenzied cries for light and knowledge "the spiritual guide" and "the cherubic wanderer" are set aside for "the arbatel" and "the seven mysterious orisons" a hurried turning of many pages, the burning of many candles, and then- the key of solomon for a time is put away, with the grimoires and the rituals, the talismans, and the virgin parchments; the ancient books of the qabalah lie open before him; a flash of brilliant fire, like a silver fish leaping from out the black waters of the sea into 236 the starlight, bewilders him and is gone; for he has opened "the book of concealed mystery" and has read "before there was equilibrium countenance beheld not countenance" the words "yehi aour" trembled on his lips; the very chaos of his being seemed

heir reflection formed the triangle of the measureless waters "and thus was formulated in eternity the external hexad; and this is the number of the dawning creation" the hegemon having illuminated the temple, the "hierophant" then explains to the practicus the calvary cross of twelve squares "the calvary cross of twelve squares fitly represents the zodiac; which embraces the waters of nu, as the ancient egyptians termed the heavens, the waters which be above the firmament. it also alludes to the eternal river of eden, divided into four heads, which find their correlation in the four triplicities of the zodiac" illustration on page 277 approximated below_ hb:shin hb:taw hb:qof_ salt/ lamp air tablet salt brass_ serpent_ banner of east/ heiroph. hegemon. lamp ant_ black/ white) incense_ inc

st nature which initiates putrefaction and corruption. the eternal change from life to death, and through death to life, is symbolised in the grass which springs from and is nourished by putrefying and corrupting carcasses. the top of the scythe forms the t, tau-cross of life, showing that what destroys also renews. the scorpion, serpent and eagle delineated before the figure of death in the more ancient form of the key, refer to the mixed transforming (therefore deceptive) nature of this emblem. the scorpion is the emblem of ruthless destruction, the snake is the mixed and deceptive nature, serving alike for good and evil, and the eagle is the higher and divine nature yet to be found herein, the alchemical eagle of distillation, the renewer of life. as it is said "thy youth shall be renew

ALEISTER CROWLEY EQUINOX EQ I 2 3

ut of their sight. the sailor, my lieutenant, calls them "nurse" but then he is such a simple fellow! remembering the laws of manu, and how it is there said that there are seven kinds of wife "i.e, a wife like a thief, like an enemy, like a master, like a friend, like a sister, like a mother, like a slave, and that the last four are good and the last of all the best, i cannot quite agree with the ancient. my wives are of the best, and i am afraid they are like a master to me, though their authority is always tempered with sisterly manners. and what fine cooks they both are! they will help me to civilise our negroes. this task seems to me the most important. all the civilised world may disappear; and we must have cultured beings to put in its place. have you never thought of the dreadful do

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tinent facts. 3. we are sceptics, ever eagerly examining those facts. 4. we are philosophers, ever eagerly classifying and co-ordinating those well-criticised facts. 5. we are epicureans, ever eagerly enjoying the unification of those facts. 5 6. we are philanthropists, ever eagerly transmitting our knowledge of those facts to others. 7. further, we are syncretists, taking truth from all systems, ancient and modern; and eclectics, ruthlessly discarding the inessential factors in any one system, however perfect. iv 1. faith, life, philosophy have failed. 2. science is already established. 3. mysticism, being based on pure experience, is always a vital force; but owing to the lack of trained observation, has always been a mass of error. spiritual experience, interpreted in the terms of intel

h (as i now believe) is some sublimated or purified preparation of "cannabis indica" ii "labour thou around the strophalos of hecate" zoroaster. in 1898-1899 i had just left cambridge and was living in rooms in chancery lane, honoured by the presence of allan bennett (now bhikkhu ananda metteyya) as my guest. 35 together for many months we studied and practised ceremonial magic, and ransacked the ancient books and mss. of the reputed sages for a key to the great mysteries of life and death. not even fiction was neglected, and it was from fiction that we gathered one tiny seed-fact, which (in all these years) has germinated to the present essay. through the ages we found this one constant story. stripped of its local and chronological accidents, it usually came to this- the writer would tel

ernal, and hb:heh also is aries, lamb of god and dawn of the life of the year. wherefore in them lieth concealed and hidden, not alone the divine white brilliance of the three supernals (heh-vau-aleph, vau-qof-dalet-vau-shin, bet-resh-vau-kophfinal, but even also that gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture "in the beginning desire, tanha, arose in it: which was the primal germ of mind" now in the aryan mythology tanha, desire, was the god of love, kama; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. the next word in the great name of g

alah of nine chambers, which is the formula of the proportion of diameter to circumference of the circle<hebrews- p. in the sublime computations of the qabalah the final forms of letters have no increased numerical value. mem is 40, whether final or not. the ancient hebrew method of obtaining all numbers above 400 and below 1000, respectively hb:aleph and hb:taw sic s.b. hb:taw and hb:aleph- weh, was to make up the number with the proper letters. thus 500 would have been written taw-qof, not hb:kophfinal, and 800 taw-taw, and so on [yet in some few arcana the finals are counted as such. this mystery, however, pertaineth to a grade even more exalted th

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ong, 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 upon this gentle spirit we have created, that its paths may be light, and its way unto the white glory sure! by sacrifice of self shalt thou attain! by mercy and by peace shall be thy path! for i know that my redeemer liveth and that he shall stand at the latter day upon

ot unto me, 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 the hour of trial; but that my name may be written upon high, and that my genius may stand in the presence of the holy one: in that hour when the son of man is evoked before the lord of spirits; and his name in the presence of the ancient of days. o lord of the universe! grant thou that upon me may shine forth the light of my higher soul. let me be guided by the 199 help of my genius unto thy throne of glory, ineffable in the centre of the world of life and light [now go up to the altar: formulating before thee a glittering light: imagine that it demands wherefore thou hast come &c, and say] adoration unto thee that dawnest

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 standing thus concentrate upon the highest divinity; and there standing in the sign of the enterer, say] o glory of the godhead unspeakable! eternal master! ancient of days! thee, thee, i invoke in my need! dark is all the world; without, within; there is light alone in thee! rend asunder, lord of the universe, tear aside the veil of the sanctuary: let mine eyes behold my god, my king! as it is written: the lightning lighteneth in the east and flameth even unto the west: even so shall be the coming of the son of man! 203 [and now shalt thou see a ligh

: and grant unto me the comprehension of aught that may bring me nearer unto thee! teach me, starry spirit, more and more of thy mystery and thy mastery: let each day and hour bring me nearer, nearer unto thee! let me aid thee in thy suffering that i may one day become partaker of thy glory: in that day when the son of man is invoked before the lord of spirits, and his name in the presence of the ancient of days! and for this day, teach me this one thing: how i may learn from thee the mysteries of the higher magic of light. how i may gain from the dwellers in the bright elements their knowledge and power: and how best i may use that knowledge to help my fellow-men. and, finally, i pray thee to let there be a link of bondage between us: that i may ever seek, and seeking, obtain help and cou

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

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ankind before thy fury as the wind-scud from the stormy breast of ocean. 3. o thou sovran singer of the revelling winds, whose voice is as a vestal troop of bacchanals awakened by the piping of a pan-pipe. i know thee! o thou dancing flame of frenzied song, whose shouts, like unto golden swords of leaping fire, urge us onward to the wild slaughter of the worlds. 4. o thou sovran might of the most ancient forests, whose voice is as the murmur of unappeasable winds caught up in the arms of the swaying branches. i know thee! o 19 thou rumble of conquering drums, who lulleth to a rapture of deep sleep those lovers who burn into each other, flame to fine flame. 5. o thou sovran guide of the star-wheeling circles, the soles of whose feet smith plumes of golden fire from the outermost annihilatio

arth. i know thee! o thou master of the ways of life, in the palm of whose hand 20 all the arts lie bounden as a smoke-cloud betwixt the lips of the mountain. 10. o thou sovran lord of primaeval baresarkers, who huntest with dawn the dappled deer of twilight, and whose engines of war are blood-crested comets. i know thee! o thou flame-crowned self-luminous one, the lash of whose whip gathered the ancient worlds, and looseth the blood from the virgin clouds of heaven. 11. o thou sovran moonstone of pearly loveliness, from out whose many eyes flash the fire-clouds of life, and whose breath enkindleth the byss and the abyss. i know thee! o thou fountain-head of fierce aethyr, in the pupil of whose brightness all things lie crouched and wrapped like a babe in the womb of its mother. 12. o thou

hou sovran mother of the breath of being, the milk of whose breasts is as the fountain of love, twin-jets of fire upon the blue bosom of night. i know thee! o thou virgin of the moonlit glades, who fondleth us as a drop of dew in thy lap, ever watchful over the cradle 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 tw

uestions innumerable to which it supplies no answers" w.t.stead in the review of reviews "a thoughtfully written novel, and one that dips a little deeper than most into spiritual and intellectual matters" t.p.'s weekley. this story of a spiritual marriage presents strange possibilities of union between those who are of necessity separated in the physical body. the tarot of the bohemians: the most ancient book in the world, for the exclusive use of initiates. by papus. translated from the french by a. p. morton. new edition, revised throughout, with introduction by a. e. waite. crown 8vo, ornamental cloth gilt, gilt tops, 384 pp, profusely illustrated, 6s. net. a pack of 78 tarot cards: exquisitely drawn and coloured, from new and original designs by pamela coleman smith. each card has a se

ic side_ light [t.p.'s weekly "temperately and carefully written, and is in every way superior to the average spiritualistic publication "in every way worthy of study_ christian world. the wisdom of plotinus. a metaphysical study, by c. j. whitby, m.d. 120 pp. crown 8vo, cloth gilt, 2s. net. a treatise on the metaphysical doctrines of the great neoplatonic philosopher. contents_ life of plotinus. ancient and modern methods. neoplatonism. matter. the universe. individuality. the problem of evil. providence and the individual. demons and the demonic faculty. concerning love and emotions. substance or corporeal essence. time and eternity. doctrine of the soul. individuality. incarnation or descension. intelligence, and the intelligible world. primal categories or elements of the notion. unive

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s philippus theophrastus bombast of hohenheim, called paracelsus the great, now for the first time translated into english. edited with a biographical preface, elucidatory notes, and a copious hermetic vocabulary and index, by arthur edward waite. in two volumes, dark red cloth, medium 4to, gilt tops, 25s. net. vol. i, 394 pp; vol. ii, 396 pp. the turba philosophorum, or assembly of the sages. an ancient alchemical treatise, with the chief readings of the shorter codex, parallels from greek alchemists, and explanations of obscure terms. translated, with introduction and notes, by a.e. waite. crown 8vo, 4s. 6d. net. a great symposium or debate of the adepts assembled in convocation. the work ranks next to gober as a fountain-head of alchemy in western europe. it reflects the earliest byzant

ild. by nameless rivers, swirling through 36 chasms, a fantastic blue, month by month, on barren hills, in burning heat, in bitter chills, tropic forest, tartar snow, smaragdine archipelago, see me_ led by some wise hand that i did not understand. morn and noon and eve and night i, the forlorn eremite, called on him with mild devotion, as the dew-drop woos the ocean. in my wanderings i came to an ancient park aflame with fairies' feet. still wrapped in love i was caught up, beyond, above the tides of being. the great sight of the intolerable light of the whole universe that wove the labyrinth of life and love blazed in me. then some giant will, mine or another's thrust a thrill through the great vision. all the light went out in an immortal night, the world annihilated by the opening of th

f the "moniteur" in no. 359 of the year 1809. herodotus tells us that the syrians used to gather grains of hemp and throw red-hot stones upon them; so that it was like a vapour-bath, more perfumed than that of any grecian stove; and the pleasure of it was so acute that it drew cries of joy from them. hashish, in effect, comes to us from the east. the exciting properties of hemp were well known in ancient egypt, and the use of it is very widely spread under different names in 62 india, algeria, and arabia felix; but we have around us, under our eyes, curious examples of the intoxication caused by vegetable emanations. without speaking of the children who, having played and rolled themselves in heaps of cut lucern, often experience singular attacks of vertigo, it is well known that during th

irst to the mercy side of the divine ideal, and then unto the severity thereof. and then let him imagine himself as standing between two great pillars of fire and of cloud, whose bases indeed are buried in black enrolling clouds of darkness: which symbolise the chaos of the world of assiah, but whose summits are lost in glorious light undying: penetrating unto the white glory of the throne of the ancient of days. m. now doth the aspirant move unto the west; faces south-west, repeats alike the speeches of the hiereus and hegemon. n. after another circumambulation the adept aspirant halts at the south and repeats the meditations in l. o. and as he passes unto the east, he repeats alike the words of the hierophant and of the hegemon. p. and so he passes to the west of the altar, led ever by t

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record of his meditations has been preserved, time was not idled away and exercises in meditation of a more exalted kind, on the vastness of nature and the ungraspable might of god, were his daily joy and consolation. in september he returned to srinnagar, and thence journeyed to bombay where he remained for but a few days before his return journey to europe. arriving in egypt he remained in that ancient land for some three weeks, somehow feeling that it was here that he should find what he had so long now been seeking for in vain. but realizing the hopelessness of waiting in any definite country or city, without some clue to guide him to his goal, he left egypt at the beginning of november and continued his journey back to england only to break it again at paris. in this city he remained

al, set under the rays of a lamp, stood alone, attracting the eyes. the first globe was limpid and colourless, the second was of the palest amethyst, the third of a rich yellow. worlds were revolving within. then elph nor broke the silence again "she was a little girl and he was a little boy" 295 "she looked like a penny toy" murmured the neptunian of the party. none of the others smiled, for the ancient was already beginning "per illud nomen per quod solomo constri8ngebat daemones, et conclusit" he stopped short, however, seeing that the irrelevant interruption had found no echo; and he went on with his narrative, moving his arms to the rhythm of his voice, and with his fingers kneading unseen shapes in the air. ii "the boy comes in later. i want you to realize how beautiful was the littl

them together in all possible combinations, and publishing each combination under a different name. for fifteen years mr. perrycoste has been snipping hard, and the above work consists only of chapters iii and iv of one volume of a series of volumes. we are charitable enough to hope that mr. perrycoste may be spared to produce the rest, so long as we are spared reviewing them. elias ashmole. the ancient constitutional charges of the guild free masons. by john yarker. william tait, 2"s" 6"d" net. this is a most learned work; the author holds solomon only knows how many exalted degrees; but besides the title-page there is much of interest to masons in this little volume. some of the ancient charges are quite amusing "that no fellow go into town in the night time without a fellow to bear wit

"cocksureites" who are under the delusion that knowledge was born with their grandmothers, and has now reached perfection in themselves, for it proves conclusively enough by actual measurements of existing monuments and records that the ancients, hundreds of years ago, were perfectly well acquainted with what we are pleased in our swollenheadiness to call "the discoveries of modern science" every ancient temple was built on a definite symbolic design and was not a haphazard erection of brick and mortar dependent on the" s. d" on the contrary, it closely followed the measurements of the body of christ or of a man which it was supposed to represent. the three great canonical numbers are 2,368 (iesous christos, 1,480 (christos) and 888 (iesous, numerous other numbers also occur but most hinge

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a valley where dwell certain ascetics, who pelt him with their eyeballs. x. seeking it as majesty, he chaseth an elephant in the indian jungle. the elephant escapeth; but he, led to trichinopoli by an indian lad, seeth an elephant forced to dance ungainly before the mahalingam. xi. a scythian sage declareth that it transcendeth reason. therefore sir palamede unreasonably decapitateth him. xii. an ancient hag prateth of it as evangelical. her he hewed in pieces. v xiii. at naples he thinketh of the beast as author of evil, because free of will. the beast, starting up, is slain by him with a poisoned arrow; but at the moment of its death it is reborn from the knight's own belly. xiv. at rome he meeteth a red robber in a hat, who speaketh nobly of it as of a king-dove-lamb. he chaseth and sla

7 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england's summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal craft and honest guile they spread their ranks for many a mile. for when the beast hat heard the horn he practiseth his ancient wile, and many a myriad beasts invade the stillness of that arm d glade. now every knight to rest hath borne his lance, and given the accolade, and run upon a beast: but they slip from the fatal point away and course about, confusing all that gallant concourse all the day, 58 leading them ever to a vale with hugeous cry and monster wail. then suddenly their voices fall, and in the park's r

ith perfect sense and sight fulfilled, 88 touched the extreme, the giant goal! yea! all things in that hour transcended, all power in his sublime control, all felt, all thought, all comprehended "how is it, then, the quest (he saith "is not- at last- achieved and ended? why taste i not the bounteous breath, receive the goodly gift of grace? now, kind king-eagle (by god's death, restore me to mine ancient place! i am advantaged nothing then" then swooped he from the byss of space, and set the knight amid the fen "god" quoth sir palamede "that i who have won nine should fail at ten! i set my all upon the die: there is no further trick to try. call thrice accurs d above men sir palamede the saracen" 89 xxxv "yea" quoth the knight "i rede the spell. this beast is the unknowable. i seek in heav

n sides; the ordinary copies will be bound in crimson cloth. occultism to the readers of "the equinox- all who are interested in occult and masonic lore should write to frank hollings for his catalogue of over 1,000 volumes. sent post free on receipt of name and address, and all future issues. a few selected items below. the key of solomon the king (clavicula salomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor mathers, author of "the kabbalah unveiled" the tarot" etc "with plates" crown 4to "cloth" 21"s "net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans are given in

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elf, through himself and of himself. ultimately, as we shall see, he renounced even this disownment, for which he now sacrificed all, and, by an unification of both, welded the east to the west, the two halves of that perfect whole which had been lying apart since that night wherein the breath of god moved upon the face of the waters and the limbs of a living world struggled from out the chaos of ancient night. 67 the yogas. direct experience is the end of yoga. how can this direct experience be gained? and the answer is: by concentration or will. swami vivek nanda on this point writes: those who really want to be yogis must give up, once for all, this nibbling at things. take up one idea. make that one idea your life; dream of it; think of it; live on that idea. let the brain, the body, m

names for one and the same substance, and that if the vindu can be retained in the body it may by certain practices which we will now discuss, be utilized in not only strengthening but in prolonging this life to an indefinite period.98 these practices are called the mudras, they are to be 94 "shiva sanhita" chap. v. it does not follow that missionaries are yogis. 95 compare "from the skull of the ancient being wells forth dew, and this dew will wake up the dead to a new life- the zohar "idra rabba "i will be as a dew unto israel: he shall grow as the lily, and cast forth his roots as lebanon- hosea, xiv. 5. 96 this is according to the "shiva sanhita "the hatha yoga pradipika" places the sun in the svadisth na chakkra. the manip ra chakkra is however probably the correct one. 97 "hatha yoga

he mind. he who has controlled the mind, has also controlled the breath. if one is suspended, the other also is suspended. if one acts, the other also does the same. if they are not stopped, all the indriyas (the senses) keep actively engaged in their respective work. if the mind and pr na are stopped, the state of emancipation is attained.124 121 "bhagavad-g ta" vi, 34, 35. 122 the whole of this ancient symbolism is indeed in its very simplicity of great beauty. the highest of physical emotions, namely, love between man and woman, is taken as its foundation. this love, if allowed its natural course, results in the creation of images of ourselves, our children, who are better equipped to fight their way that we on account of the experiences we have gained. but, if this love is turned into

om" filled with the glory of the great light that had arisen in him, for many days p. communed in silence with the vision that days upon days of labour had revealed to him, and then leaving his place of retirement near kandy he journeyed to anhuradhapura, and thence to many sacred shrines and temples throughout the island of ceylon, gathering as he travelled spiritual knowledge, and learning the ancient customs of the people and the manner of their lives. towards the end of november his work in ceylon being accomplished he arrived at madura, and from there he journeyed to calcutta. at this city he remained for about a month, during almost the whole of which time he suffered from sickness and fever. he however records one interesting incident, which took place during an early morning walk

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yes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound sinister sistrons at the moon. and death's insufferable perfume beat the black air with golden fans as turkis rip a nubian's womb with damascened yataghans. also the taste of dust long dead of ancient queens corrupt and fair struck through the temple, subtly sped by demons dominant of the air. last, on the flesh there came a touch like sucking mouths and stroking hands that laid their foul alluring smutch even to the blood's mad sarabands. 8 so did the neophyte that would gaze into dead pharaoh's awful eyes start from incalculable amaze to clutch the initiate's place and prize. he bore

ch be made. aquarius. brother capricornus, let search be made["light on [capricornus "enters veil and walks up and down. he returns["lights off" brother capricornus, what do you find? capricornus. master, there is nothing but a little pile of dust. aquarius. there is no living thing therein? capricornus. there is no living thing therein. magister templi["recites poem "colloque sentimental" in the ancient frozen solitary park two figures passed anon- now mark! their eyes are dead, their lips are soft and grey; one scarce can hear the words they say. in the ancient frozen solitary park two ghosts evoke the past- oh hark "dost thou remember our old ecstasy "why do you wish to remind me "does thy heart beat still at my name, and glow "seest thou my soul in dreams, dear "no" 15 "ah! the fair da

l be stricken and grow still. burn thou to the core of matter, to the spirit's utmost flame, consciousness and sense to shatter, ruin sight and form and name! shatter, lake-reflected spectre; lake, rise up in mist to sun; sun, dissolve in showers of nectar, and the master's work is done. nectar perfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! 26 free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lost["a pause" sphinx 1. hermanubis 1. typhon 1. centrum in centri trigono 1["a pause" 27 part iii typhon. i desire to begin the banquet. hermanubis. brother typhon, i will inquire of the oracle. mother of mystery, i beseech thee to begin the banquet; for it is ce

master of the battle. bro. aries["advances and kneels to" mars. mighty and terrible one, we beseech thee to lead us in the battle. here, by thy symbols, thy spear, the sword, and the drum, we pray thee to strengthen our arms and to defend our hearts. for we are thy chosen warriors, o thou master of the battle["silence" we now invoke thee, o ama-inanna, whom our brethren worshipped in the days of ancient babylon, great goddess of love and war, who made love and war to gilgames, the ruler of thine own city erech. we invoke thee, our mother, that thou entreat for us with the master of battles. sor. scorpio. to what end do we ask the aid of the lord mars? bro. aries. unto jupiter we have given the thunderbolt and the lightning- flash; for we seek to enthrone him in the stead of saturn his fat

ty of moab! 51 2. lord, when thou wentest out of seir; when thou marchedst out of the field of edom; the earth trembled, and the heaven dropped: the clouds also dropped water. 3. curse ye meroz, saith the angel of the lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the lord, to the help of the lord against the mighty! 4. the river kishon swept them away: that ancient river, the river kishon! 5. oh, my soul, thou hast trodden down strength! 1. he bowed the heavens also and and came down: and darkness was under his feet: at the brightness that was before him thick clouds passed: hail stones and flashes of fire! 2. the lord thundred through the heavens, and the highest gave forth his voice; hailstones and flashes of fire! 3. he sent forth his arrows and s

ALEISTER CROWLEY EQUINOX EQ I 6

lonely places are sacred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. 23. i am the hideous god; and who mastereth me is uglier than i. 24. yet i give more than bacchus and apollo; my gifts exceed the olive and the horse. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we

mr pryse observes that only once does the word halleluiah occur in the bible, yet we know that it formed the close of a chant in the "rites of purification" in a call to the slain god for deliverance, in pre-christian centuries, and further there are mythraic traces in revelation. we also know from a large mass of inscriptions found in recent times, that the early christians made use of the very ancient societies, and by that course spread their doctrine. before the issue of the "unsealing" the same translator published the "magical message of ioannes" a translation of great value which receives much additional light from the later work, and the more so as it supplies, in a knowledge of hermetic greek, much meaning which escapes us in the authorised version. in the "unsealing" mr. pryse g

peal strongly, as the author gives a long list of drugs used in religious ceremonies in different ages, and although the present century is so much in advance, we find that the incenses and sweet odours used in ceremonial magic to-day are the same as those used in egypt, in the worship of isis, and in the services held in the temple of solomon. mention is also made of the preparations made by the ancient alchemists which were thought to have magic power. short biographical sketches of some of the old masters of pharmacy appear, but after liebig we have no special mention of the pharmacists of the last century. a interesting chapter on poisons in history, introducing the stories of poisoners and the drugs employed, furnishes material for the budding novelist, to whom in fact the whole of th

ALEX SANDERS THE KING OF THE WITCHES

lack-hilted knife. with book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra-sensory perception a massofenergy or power raised by the witches and sent to work their will. small image made of clay or plasticine to represent a person on whom a restraint is to be worked. ancient hebrew book of magic. length of cord measuring a witch's height at the time of his initiation. sometimes held as a 'hostage' by the coven leader. originally a five-sided figure but now any circular piece of metal inscribed with witch symbols. major meeting of whole coven or several covens. cards used in predicting the future. primitive form. of religion practised by negroes of haiti and el

coven leader. originally a five-sided figure but now any circular piece of metal inscribed with witch symbols. major meeting of whole coven or several covens. cards used in predicting the future. primitive form. of religion practised by negroes of haiti and elsewherein the west indies and america. originally the witch who bound the initiate, but used only by non-witches to describe a male-witch. ancient word for witchcraft. initi t:d male or femalemember ofwitchcraft group. magician, not necessarily a witch. 3lntrobuction since the dawn of history man has believed in miracles. the first tribesmen to discover the healing power of herbs, or to recognize clouds as the forerunners ofrain, were elected magi, or wise men. from this it was but a short step to divining the future and to the formu

f 'white' witches at this time and must include them under the general term 'witches, modem white witches, who are the subject ofthis book, believe that they are descended from, and adhere to, a separate tradition embracing the worship not of satan, but of the homed god and the earth mother-symbol of fertility, the oldest goddess known to man. certain aspects of white-witch dogma can be traced in ancient religions all over the world, in druidical beliefs, for instance, and the incantations in runic have been passed from generation to generation. white witchcraft is invariably confmed to doing good, restraining evil and promoting fertility. but although some attempt was made in the middle ages* often confused, erroneously, with the term 'coven. the latter is much more recent and refers to t

witches had been france, where they .were burnt at the stake several decades before the papal bull. at that time whole villages still followed the old religion and even the priests, who were mostly drawn from the peasant class, were only outwardly christian. having tried to stamp out witchcraft by persuasion, the clergy, backed by civil law, overcame it by force-the same fate as had befallen the ancient religions of egypt and of the aztecs. ill england tolerance had prevailed until the arrival of the inquisitors. at first the law forbade them to use torture, but nevertheless rumour and terror were rife in every village. the clergy claimed that all witches had made a pact with the devil who, in return, gave them a 'familiar, usually in the form ofa domestic animal, to run errands for them

convert the billiard room. when the grand opening party was held, the room was exactly as it had appeared in alex's visions. the pillars supporting the ceiling were each draped with a differentcoloured length of silk; a bar was built across one end of the room; and right in the middle of the parquet floor had been painted a huge magic circleadorned with the cabalistic symbols handed down from the ancient hebrews. the wild life had come true; the demons had done their work. money begets money; now that alex had all that he wanted, and more, he was in great demand as a model for 39 leading photographic agencies. under the name of paul dallas, he sported the latest fashions and posed as the escort of beautiful women. he became the darling of the local 'jet. set. when his companions heard that

ALEXANDRIAN BOOK OF SHADOWS OCCULT

f sword or athame consecrating other working tools initiations charge to new initiates first degree initiation ritual second degree initiation ritual legend of the descent of the goddess third degree initiation ritual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on earth el

ilure. pray to the moon when she is round luck with you shall then abound what you seek for shall be found in sea or sky or solid ground. notes l these come from various sources there's no reason to believe that any list of aphorisms is part of the "standard" gardnerian or alexandrian bos. l sources of this list are known to include: m the witches' almanac m the grimoire of lady sheba m wicca the ancient way m paul huson's mastering witchcraft l l add your own; i did--sekhet. the tenets reincarnation learning balance harmony love trust humility tolerance notes l these have become common knowledge in neopaganism, at least in ottawa. they don't seem to be part of the gardneroid stream originally, but some gardneroid traditions have adopted them. l traceable sources include sybil leek's the c

ircle needs: altar, 2 altar candles, water bowl, salt dish, pentacle, censer, athame, bell; presence lamp; 4 quarter candles; sword (optional, candle snuffer (optional) let all be fit to enter into the presence of the gods. start in the dark. ritual leader waits until it feels like time to begin, then rises: lighting of the candle: r: i light this candle (lights presence lamp) in the name of that ancient presence, which is, was, and ever shall be male, female, all-knowing, all-powerful and present everywhere. and in the names of the four mighty ones, the rulers of the elements, may power and blessing descend in this hour upon this place and those gathered here. r lights the two altar candles, the charcoal, and the four quarter candles from the presence lamp. exorcism of the water: r kneels

jewellery l horned crown l sword l scourge she who will portray the goddess removes her necklace and places it upon the altar, donning veils and jewellery in its stead. he who will portray the god dons the horned crown and stands before the altar with scourge and blade in the god position (s)he who portrays the guardians bears the sword. each will act out their parts as the narrator reads: n: in ancient time, out lord, the horned one, was as he still is, the consoler, the comforter, but men knew him as the dread lord of shadows- lonely, stern and just. now our lady the goddess had never loved, but she would solve all the mysteries, even the mystery of death; and so she journeyed to the underworld. the guardians of the portal challenged her: strip off thy garments, lay aside thy jewels; fo

s her fivefold salute [after he kisses feet, hps opens into goddess position, still holding scourge and athame. hps then sets scourge and athame aside and lies in the middle of the circle with her head to the east and her womb in the shekinah point. hp kneels beside her facing north [at each point marked (s) below he kisses her womb unless instructed otherwise] hp says: hp: assist me to erect the ancient altar, at which in days past all worshipped, the great altar of all things; for in old times, woman was the altar. thus was the altar made and placed; and the sacred point was the point within the centre of the circle. as we have of old been taught that the point within the centre is the origin of all things, therefore should we adore it [kiss] therefore whom we adore we also invoke, by th

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

for our solar system. on the other hand, you will find this flatly contradicted. we shall find some astronomers talking about "star-drift" and saying that the drift or trend, of certain stars is in a specific direction; others argue that the distances are so vast that it is impossible to determine whether certain systems are following a definite orbit or not. nevertheless, if we go to some of the ancient books, those which we call mythological (and a myth may be defined as something which holds a great truth hidden until we are ready to understand it, and if we study the ancient books of the east, we shall find that in all of them there are two or three constellations which are regarded as having a peculiarly intimate relation to our solar system. towards these views modern astronomers as

he physical form lies diversity. perhaps in the evolution of the intelligence, in the manifestation of love, or group consciousness, and in the development of will or purpose, lies unity, the- 54- the consciousness of the atom copyright 1998 lucis trust oneness of the subjective life, and the eventual recognition that within the form, and in the form only, lies separation and differentiation. the ancient books of the east point out, in considering this subject, that the seven stars of the great bear, the seven stars of the pleiades, and the sun sirius, have a very close connection with our solar system, and that they hold an intimate psychic magnetic relation to our solar logos. we have seen that the goal for the atom of substance is self-consciousness; and that for the entity who is evolv

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

mic, in graduated sequence. it reveals the hidden mystery that lies at the heart of the solar system. it leads from one state of consciousness to another. as each state is entered the horizon enlarges, the vista extends, and the comprehension includes more and more, until the expansion reaches a point where the self embraces all selves, including all that is "moving and unmoving" as phrased by an ancient scripture. initiation involves ceremony. it is this aspect that has been emphasised in the minds of men, perhaps a little to the exclusion of the true significance. primarily it involves the capacity to see, hear, and comprehend, and to synthesise and correlate knowledge. it does not necessarily involve the development of the psychic faculties, but it does entail the inner comprehension th

nd in the sacred scriptures of the east. suffice it for our purpose to say that in the middle of the lemurian epoch, approximately eighteen million years ago, occurred a great event which signified, among other things, the following developments: the planetary logos of our earth scheme, one of the seven spirits before the throne, took physical incarnation, and, under the form of sanat kumara, the ancient of days, and- 18- initiation, human and solar copyright 1998 lucis trust the lord of the world, came down to this dense physical planet and has remained with us ever since. owing to the extreme purity of his nature, and the fact that he is (from the human standpoint) relatively sinless, and hence incapable of response to aught on the dense physical plane, he was unable to take a dense phys

we see and know is the direct self-created manifestation of pure spirit itself. hence the sacrifice. it must here be borne in mind that in the case of sanat kumara there is a tremendous difference in degree, for his point in evolution is as far in advance of that of an adept as that adept's is in advance of animal man. this will be somewhat elaborated in the next section of our subject. with the ancient of days came a group of other highly evolved entities, who represent his own individual karmic group and those beings who are the outcome of the triple nature of the planetary logos. if one might so express it they embody the forces emanating from the head, heart, and throat centres, and they came in with sanat kumara to form focal points of planetary force for the helping of the great pla

as the more exalted helpers and the lord of the world occupy. it is of value for men to remember that they are in physical existence, and to bear in mind that they exist upon this planet with us, controlling its destinies, guiding its affairs, and leading all its evolutions on to an ultimate perfection. the central home of this hierarchy is at shamballa, a centre in the gobi desert, called in the ancient books the "white island" it exists in etheric matter, and when the race of men on earth have developed etheric vision its location will be recognised and its reality admitted. the development of this vision is rapidly coming to pass, as may be seen from the newspapers and the current literature of the day, but the location of shamballa will be one of the latest etheric sacred spots to be r

his thought most beautifully in the words found in his poem "saul. it shall be a face like my face that receives thee; a man like to me, thou shalt love and be loved by, forever; a hand like this hand shall throw open the gates of new life to thee! see the christ stand! but when the initiate has made still further progress, and has taken two initiations, a change comes. the lord of the world, the ancient of days, the ineffable ruler himself administers the third initiation. why has this become possible? because now the fully consecrated physical body can safely bear the vibrations of the two other bodies when they return to its shelter from the presence of the king; because now the purified astral and controlled mental can safely stand before that king. when purified and controlled they st

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

not the need. the inner warmth sufficeth but to feed the urge for fire. the lords of flame look on; they chant aloud "the time is come, that time for which we wait. let the flame become the fire and let the light shine forth" the effort of the flame within the crystal cave becometh ever greater. the cry goes forth for other aid from other flaming souls. the response comes. the lord of flame, the ancient one, the mighty lord of fire, the point of blue within the hidden diamond, the youth of timeless aeons, assisteth in the work. the inner burning light and the outer waiting fire, together with the rod, meet on the sphere of crystal, and lo, the work is done. the crystal rends and quivers. seven times the work proceeds. seven the efforts made. seven the applications of the rod, held by a lo

e will now endeavor to confine ourselves strictly to the subject of fire in matter, and its active effect upon the sheaths of which it is the animating factor, and upon the centers which come primarily under its control. as we have been told, and as is generally recognised, the effect of heat in matter is to produce that activity which we call rotary, or the revolution of the spheres. some of the ancient books, and among them a few that are not yet accessible in the occident, have taught that the entire vault of heaven is a vast sphere, revolving slowly like a stupendous wheel, and carrying with it, in its revolution, the entire number of constellations and of universes contained within it. this is a statement unverifiable by the finite mind of man at his present stage, and with his presen

od of power the same rod as used since the foundation of our planetary hierarchy and holds it forth to the lord of the world, who touches it with his own mighty rod, causing a fresh re-charging of its electric capacity. this ceremony takes place at shamballa.89,(78)90 second. the rod of initiation known as the "flaming diamond" and used by sanat kumara, the one initiator, called in the bible, the ancient of days. this rod lies hidden "in the east" and holds the fire latent which irradiates the wisdom religion. this rod was brought by the lord of the world when he took form and came to our planet eighteen million years ago. once in every world period it is subjected to a similar process as that of the lesser rod, only this time it is recharged by the direct action of the logos himself, the

bodies through the air, by means of the instantaneous use of the force or energy inherent in the ether itself, will take the place of the present methods. religious students will study the side of manifestation we call the "life side" just as the scientist studies that called "matter" and both will come to a realisation of the close relation existing between the two, and thus the old gap and the ancient warfare between science and religion will be in temporary abeyance. definite methods of demonstrating the fact that life persists after the death of the physical body will be followed, and the etheric web will be recognised as a factor in- 252- a treatise on cosmic fire copyright 1998 lucis trust the case. the connection between the different planes will be sought, and the analogy between

lectrical phenomena- 387- a treatise on cosmic fire copyright 1998 lucis trust b. those which embody the negative aspect. c. that group which in time and space is the union of the two aspects and which during evolution demonstrates the third type of electrical phenomena. another grouping of this triplicity can be made which brings them into line with the order of manifestation as laid down in the ancient cosmogony, and this we followed when we enumerated the groups of agnichaitans. group a corresponds to the manifestations of existence as seen on the highest plane, or that aspect which is understood by the term agni. group b corresponds to the vishnu-surya aspect. group c corresponds to the brahma or the creative logos aspect. we have recapitulated thus, as it is desirable to have the thou

ALICE A BAILEY05 THE LIGHT OF THE SOUL

atter as well as the souls of men are a part of his infinite realisation. the soul of the human being is potentially the same, and as soon as the consciousness ceases to identify itself with its vehicles or organs, the germ of all knowledge begins to expand. in the disciple, the adept, master or mahatma, in the christ, the buddha, and in the lord of the world, who is mentioned in the bible as the ancient of days, this "germ of all knowledge" can be seen at differing stages of unfoldment. god consciousness is theirs, and they pass from one initiation to another. at each stage a man is a master but ever beyond the point attained another possible expansion becomes apparent and ever the process is the same. this process may be summed up in the following statements: 1. an urge, or determination

ich knowledge of the "images" which the deity has created can be contacted and seen. thus the adept can intelligently participate in the great plan of evolution. beyond this state of samadhi lies the dream state of the nirmanakayas and of the buddhas, and so on up the scale of hierarchical life till that great dreamer is known, who is the one, the only narayana, the lord of the world himself, the ancient of days, our planetary logos. the student can only arrive at a very dim understanding of the nature of these dream states as he studies the idea conveyed in the earlier statement to the effect that, to the occultist, life on the physical plane- 53- the light of the soul copyright 1998 lucis trust is but a dream condition. 39. peace can also be reached through concentration upon that which

l of the fifth initiation. both lead to liberation, for the arhat is released from the cycle of rebirth but raja yoga liberates him to complete service and freedom to work as a white magician. bhakti yoga is the yoga of the heart, of the astral body. karma yoga has a specific relation to physical plane activity, and to the working out into objective manifestation of all the inner impulses. in its ancient and simplest form it was the yoga of the third or lemurian root race and its two best known expressions are: a. hatha yoga, b. laya yoga. the former has specifically to do with the physical body, its conscious (not subconscious and automatic) functioning and all the various practices which give man control over the different organs and the entire mechanical apparatus of the physical body

distinct reference to the seeds or the latent tendencies as they subsist in the mental body and in the body of desire. this mental attitude has to become one of active mental meditation and one-pointed thought if the activities of the physical body are to be subjected to a like control. much that we do is automatic and the result of long continued emotional and mental habits. instinctively, from ancient practice and through subjection to a world of tangible forms, our physical plane activities are governed by the five hindrances. these have to be suppressed and the work of dealing with the latent seeds and with suppressing the external activities must proceed simultaneously. the steady opposition of the mental attitude deals with one; meditation which brings in the three factors of the th

tion by johnston gives the same idea in very beautiful words and the method is adequately brought out. he says "when transgressions hinder, the weight of the imagination should be thrown upon the opposite side" the entire science of the balancing of the pairs of opposites is given in these two translations, neither one being fully complete without the other. it is often difficult to translate the ancient sanskrit terms by one word or phrase, for in that language a term will stand for an entire idea and will require several phrases in order to convey the true meaning in the more limited english tongue. certain basic concepts are embodied in this sutra and for the sake of clarity might be tabulated as follows: 1. as a man thinketh so is he. that which works out into physical objectivity is a

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

naturally and inevitably taking place. out of this meeting of elements is already arising the dim outline of a philosophy which must surely dominate human thought for a long period."1(1) herein lies the glory and hope of the race and the outstanding triumph of science. we are now one people. the heritage of any race lies open to another; the best thought of the centuries is available for all; and ancient techniques and modern methods must meet and interchange. each will have to modify its mode of presentation and each will have to make an effort to understand the underlying spirit which has produced a peculiar phraseology and imagery, but when these concessions are made, a structure of truth will be found to emerge which will embody the spirit of the new age. modern thinkers are realizing

they employ is called the "mind" in the west and "mind-stuff (chitta) in the east; both use the language of symbology to express their conclusions and both reach the point where words prove futile to embody the intuited possibilities. dr. jung, one of the people who is seeking to bring these hitherto discordant elements together, touches on this in the following extract from his commentary on an ancient chinese writing. he says "western consciousness is by no means consciousness in general, but rather a historically conditioned, and geographically limited, factor, representative of only one part of humanity. the widening of our own consciousness ought not to proceed at the expense of other kinds of consciousness, but ought to take place through the development of those elements of our psy

erms. he says "a film falls from the eyes and the world appears in a new light. things are no longer ordinary. there comes the certainty that this is the real world whose true character human blindness has until now concealed. not where the wheeling systems darken and our benumbed conceiving soars; the drift of pinions, would we harken, beats at our own clay-shuttered doors. the angels keep their ancient places; turn but a stone and start a wing 'tis ye 'tis your estrang d faces that miss the many-splendoured thing "the experience is at first tantalizing, alluring. there is a rumor of a new world and the spirit is eager for the voyage upon strange seas. the familiar world must be left behind. the great adventure of religion begins "there must somewhere be a point of certainty. a growing un

it is largely mass thinking, and haphazard public opinion now moulds thought just as much as theologies formerly did. the pioneering individual has still as much difficulty in making himself felt in the present world of thought and of endeavor, as of old- 10- from intellect to intuition copyright 1998 lucis trust perhaps in the turning of the great wheel of life, we are due again to revert to the ancient method of specialized training for the special individual- a reversion which will not involve a discarding of mass education. in this way, we may ultimately unify the methods of the past and of the east with those of the present and of the west. before considering these two methods let us attempt to define education, to express to ourselves its goal and so clarify our ideas as to the objec

ine self. this duality has to be first realized and then transcended before the real self becomes, in the consciousness of the man, the supreme self. it has been said that the two parts of man have had for long ages nothing in common; these two parts are the spiritual soul and the form nature, but they are joined eternally (and here lies the solution of man's problem) by the mind principle. in an ancient book of the hindus, the bhagavad gita, these significant words are found "self is the friend of self for him in whom the self is conquered by the self; but to him who is far from the self his own self is hostile like an enemy".4(39- 31- from intellect to intuition copyright 1998 lucis trust and st. paul says practically the same thing in his desperate cry "for i know that in me (that is, i

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

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

they are seen, touched and realized. the meaning is disclosed in a flash. let me illustrate: the words "the one enunciates the word which drowns the triple sound" are depicted by a shaft of light ending in a symbolic word in gold superimposed over three symbols in black, rose and green. thus are the secrets guarded with care. i felt it might be of interest to students to know this much about this ancient test book of the adepts- 46- a treatise on white magic copyright 1998 lucis trust our consideration of this rule will fall into two parts: the relation between the soul and the personality. this will be handled particularly with reference to meditation in the daily life, more than from the theoretical and the academical. the significance of the words "the lower light is thrown upward" thes

rce which is a human being. the energy travels along the "thread" we call the sutratma and sets up a vibratory response between the brain and the soul. an interesting angle of information might here be given, as it is my intent in these instructions ever to link up the analogies between the different aspects of divinity, as they express themselves in man or in the macrocosm, the heavenly man. the ancient yoga of atlantean days (which has come down to us in the necessarily fragmentary teaching of the yoga of the centres) conveys to us the information that the reflection of the sutratma in the human organism is called the spinal cord, and expresses itself in three nerve channels. these three are called ida, pingala, and the central channel, the sushumna. when the negative and positive forces

be forgotten. if any command may ever emanate from the subjective band of teachers of whom i am a humble member, let it be to follow the dictates of your own soul and the promptings of your higher self. before we proceed to an analysis of this rule and of the previous one, for rules ii and iii are the two halves of a whole, i would like to remind you that, in this series of meditations upon these ancient formulas, we are concerned with the magical work of the aspirant as a co-worker in the enterprises of the great white lodge. we are dealing with the methods of white magic. let me remind you also, that the magical work of our planetary hierarchy consists of tending the psyche in the world of forms, so that the unfolding flower of the soul may be nurtured and fostered in such wise that radi

opyright 1998 lucis trust inferiority complex, the consideration of a brother's enterprise and a consequent jealous tendency, or upon a placid complacency which negates activity. as a general rule for the average aspirant to discipleship, it may be safely assumed that the past has seen much application of the heart way, and that in this incarnation the mental unfoldment is of prime importance. an ancient scripture says "seek not, oh twice-blessed one, to attain the spiritual essence before the mind absorbs. not thus is wisdom sought. only he who hath the mind in leash, and seeth the world as in a mirror can be safely trusted with the inner senses. only he who knoweth the five senses to be illusion, and that naught remaineth save the two ahead, can be admitted into the secret of the crucifo

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

shed fresh light, temporarily increase the complexity of the subject. but as experiment is made, as people are studied in the laboratories of the psychologists and the psychoanalysts in connection with their ray indications, and as the newer sciences come into wise use and their proper sphere, we shall gain much and the teaching will find corroboration. we shall see emerging a new approach to the ancient truths, and a new mode of investigating humanity. in the meantime let us concentrate upon the clear enunciation of the truth anent the rays, and seek to tabulate, outline and indicate their nature, purpose and effects. the seven rays, being cyclic in appearance, have continuously passed in and out of manifestation and have thus left their mark down the ages upon mankind, and therefore hold

the effort to synchronise effort does not relate so much to the time element as to unity of intent and of purpose- 14- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust there is to be found today in the realm of the intuition much of wonder; this can be contacted. it is now the privilege of the race to contact that "raincloud of knowable things" to which the ancient seer patanjali refers in his fourth book; the race, through its many aspirants, can today precipitate this "raincloud" so that the brains of men everywhere can register the contact. hitherto this has been the privilege of the illumined and rare seer. in this way the new age will be ushered in and the new knowledge will enter into the minds of humanity. this can be practically demonstrated

bject man to a close analysis and study his reactions in these three directions. these seven rays are the seven streams of force issuing from a central energy after (in point of time) that vortex of energy had been set up. spirit and matter became mutually interactive and the form or appearance of the solar system began its process of becoming, a process leading to an eventual being. this idea is ancient and true. we find reference to the seven aeons and the seven emanations and to the life and nature of the seven "spirits which are before the throne of god" in the writings of plato and of all initiates who laid down in ancient times the basic propositions which have guided the human mentality down the ages. these great lives, functioning within the boundaries of the solar system, gathered

e earlier process in all its details- 20- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust they too came into manifestation and in the work of expressing active life, qualified by love and limited by an outward phenomenal appearance, they swept into a secondary activity and became the seven builders, the seven sources of life and the seven rishis of all the ancient scriptures. they are the original psychic entities, imbued with the capacity to express love (which involves the concept of duality, for the loving and the loved, the desiring and the desired, must here be posited) and to emerge from subjective being into objective becoming. we call these seven by various names, as follows: 1. the lord of power or will. this life wills to love, and uses po

ne sincerity are the qualities of this lord, and set their impress upon all that is found within his body of manifestation. advanced esotericists debate as to whether mars is, or is not, the planet through which he manifests. you must remember that only a few of the planets are the bodies of expression of the lords of the rays. there are ten "planets of expression (to use the term employed by the ancient rishis, and only seven ray lives are regarded as the builders of the system. the great mystery, which is finally revealed in the higher initiations, is the relation of a ray to a planet. therefore seek not full information at this time. the influence of this sixth lord is now passing out. 7. the lord of ceremonial order or magic is now coming into power and is slowly but surely making his

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ristianity has failed and that man does not need the gospel story with its implications of divinity and its urge to service and sacrifice. is the gospel story historically true? is it a mystical tale of great beauty and of real teaching value but nevertheless of no vital import to the intelligent men and women of today, who pride themselves on their reasoning powers and upon their independence of ancient mental trammels and of old and dusty traditions? as to the perfection of the portrayed character of christ there is never any question. the enemies of christianity admit his uniqueness, his basic profundity and his understanding of the hearts of men. they recognise the intelligence of his ideas and sponsor them in their own philosophies. the developments which the carpenter of nazareth bro

e fulfilment of the past and as a stepping-stone to the future, is often forgotten, and this perhaps is one of the reasons why people speak of a failing christianity, and look forward to that spiritual revelation which seems so sorely needed. unless this continuity is emphasised and the place of the christian faith in it, revelation may come and pass unrecognised "there was" we are told "in every ancient country having claims to civilisation, an esoteric doctrine, a system which was designated wisdom, and those who were devoted to its prosecution were first denominated sages, or wise men. pythagoras termed this system. the gnosis or knowledge of things that are. under the noble designation of wisdom, the ancient- 5- from bethlehem to calvary copyright 1998 lucis trust teachers, the sages o

t that a myth is the summarised belief and knowledge of the past, handed down to us for our guidance and forming the foundation of a newer revelation, and that it is a stepping-stone to the next truth. a myth is a valid and proven truth which bridges, step by step, the gap between the past gained knowledge, the present formulated truth, and the infinite and divine possibilities of the future. the ancient myths and the old mysteries give us a sequential presentation of the divine message as it went forth from god in response to the need of man, down the ages. the truth of one age becomes the myth of the next, but its significance and its reality remain untouched, and require only re-interpretation in the present- 6- from bethlehem to calvary copyright 1998 lucis trust we are free to choose

. these are astronomical facts, for i am not here speaking of astrological conclusions. in the period when the sun was in aries, we find the frequent appearance of the ram or the scapegoat in the old testament teaching, and the keeping of the passover feast. in the christian age we use the fish symbology, even to eating fish on good friday. the symbol of the aquarian age, as it appears in all the ancient zodiacs, is that of a man bearing a jar of water. the message of that age is one of unity, communion and our relationship as brothers, because we are all the children of the one father. to this age christ pointed in his instructions to his disciples when he told them to go into the city, and said "when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; fo

y accomplished, and christ will again give us the next revelation of divinity. if all that we now know of god is all that can be known, the divinity of god is but a limited matter. what the new formulation of truth will be, who can say? but the light is slowly pouring into men's hearts and minds, and in this lighted radiance they will vision the new truths and arrive at a fresh enunciation of the ancient wisdom. through the lens of the illumined mind man will shortly see aspects of divinity hitherto unknown. may there not be qualities and characteristics of the divine nature which are as yet totally unrecognised and unknown? can there not be revelations of god utterly unprecedented, and for which we have no words or adequate means of expression? the ancient mysteries, so shortly to be rest

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

ve and the outstanding quality of divinity- 4- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust man, the living monad, is the veiled reality, and that which the angel of the presence hides. he is the synthetic expression of the purpose of god, symbolised through revealed, divine quality and manifested through the form. appearance, quality, life again this ancient triplicity confronts us. symbolically speaking, this triplicity can be studied as: 1. man..the angel..the presence. 2. the root..the lotus..the fragrance. 3. the bush..the fire..the flame. the work of evolution, being part of the determination of deity to express divinity through form, is necessarily, therefore the task of revelation, and as far as man is concerned, this revelation works o

owly and gradually, the ray of the personality becomes less dominant, and the ray of the soul steadily assumes prominence. eventually it will be the soul ray that will be expressed, and not the form ray. this personality or form ray then becomes simply the medium of expression through which the quality of the soul can make its presence felt in full power. something of this idea is conveyed in the ancient occult phrase "the lesser fire must be put out by the greater light. a symbol of this can be seen in the power of the sun apparently to put out a little fire when it can pour its heat right into it. it was earlier pointed out that we can profitably use the words, life, quality, appearance in lieu of spirit, soul and body, for they express the same truth. the quality of matter, built up int

er evolutionary cycle of which we know nothing but which is hinted at in a treatise on cosmic fire and in all references to the seven paths which open up before the adept of the fifth initiation. absorption into the one life is the nature of this elevated state of consciousness. freedom from all that is implied in the use of the words form and ego is the major characteristic, and, therefore, many ancient scriptures, when attempting to deal with and explain this supernormal and superlative condition, are forced back into the use of negatives, and the so-called "doctrine of negation. only by indicating what this state or condition of awareness is not, can any idea be conveyed of what it essentially is. the negations thus met with (and frequently misunderstood by the occidental reader) are, t

s the life imprisoned by desire. we are treading the way that leads to the mountain top of isolation, and will find it full of terror. upon that mountain top we must fight the final battle with the dweller on the threshold, only to find that that too is an illusion. that high point of isolation and the battle itself are only illusions and figments of unreality; they are the last stronghold of the ancient glamour, and of the great heresy of separateness. then we, the beatific ones, will eventually find ourselves merged with all that is, in love and understanding. the isolation, a necessary stage, is itself but an illusion. we are treading the way of purification and step by step all that we cherish is removed, lust for form life, desire for love, and the great glamour of hatred. these disap

be added in connection with this building of the antaskarana, and that is the statement of the significant fact that the more people can achieve this linking of the higher and lower aspects of the human nature, the more rapidly will the task of salvaging the world proceed. the more painstakingly and persistently this work is carried forward, the sooner will the hierarchy of the planet resume its ancient task and status in the world, and the sooner will the mysteries be restored and the world function, therefore, more consciously in line with the plan- 46- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust every single unit of the human family who achieves success upon the path of discipleship may be, in himself, relatively of small importance. but t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

hers i have never met; some i knew well and could understand why they had been chosen, knowing that their dedication to the life of the spirit and their love of humanity warranted the choice; one or two were regarded by me as most unsuitable choices but later i altered my point of view and recognised that a wiser mind than mine was responsible for their inclusion in the ashram. i learnt also that ancient relationships, established in other lives, were also conditioning factors and that some had earned the right to inclusion, even if their spiritual attainments seemed inadequate to the onlooker. a good deal of the teaching given is new in form and some of it is new in fact. one point emerges with clarity and that is: the old rules to which disciples have been subjected down the centuries st

experiment, for those of us who are members of some degree of the hierarchy are necessarily changing the old ways and adapting the old methods to the newer circumstances and to the advance of evolution. many tried disciples and aspirants (should i have said "tired" brother of mine, for i surmise that both words are true) are to be subjected to experiments which will involve the application of the ancient rules in a modern way. disciples in the olden days were the product of more peaceful times. the "chitta (or mind-stuff as patanjali calls it in his famous book of rules) was neither so highly developed nor was it tinctured by so much thought or potentially so illumined. today, knowledge is widespread and many, many people are already thinking for themselves. the material for discipleship w

e what are my goals for you; may i beg you to desist from that constant self-analysis which is such an outstanding characteristic of the introspective, yet ambitious occidental mystic. what, therefore, is the position i take? that i, one of a great group of disciples who from the humblest aspirant up to the highest member of the hierarchy link humanity with the spiritual kingdom can teach you the ancient rules and give suggestions to you so that you may travel more rapidly along the path and arrive at greater usefulness to your fellowmen. there is not the slightest suggestion of authoritative pronouncement by a member of the hierarchy who must be obeyed and whose word is infallible. let this be remembered, otherwise work will not be possible, elements of danger may enter in and the present

themselves and their cooperating initiates. they work primarily upon the inner side. their activities are confined largely to the mental plane and to the scientific use of thought. thus they guide their workers and helpers and influence and direct their working disciples and the world disciples. there is at this time an inner intention of blending the occidental and the oriental approaches to the ancient wisdom and to the hierarchy. cooperation and the mutual interchange of wisdom and of knowledge are essential if this is to be perfected. the objectives of both methods the mystic and the occult are the same. second: it is necessary for working disciples at this time to appreciate the immediate emergency. there is a crisis in the affairs of men. this crisis must be viewed in terms of opport

e voluntarily put yourselves under my tuition. your working under me has been entirely of your own free will and choice. you are subjected to no compulsion. other types of disciples evince willingness to follow instructions but their real difficulty consists in bringing the life into conformity with the desired rhythms. the narrow path, which all disciples have to tread, requires obedience to the ancient rules for disciples. this is given willingly and with eyes open, though no rigid adherence to such rules is ever expected. the disciple grows through intelligently adapting his life to these requirements as far as is reasonably possible and not by adapting the requirements to his life. flexibility within certain limits is always needed but that flexibility must not be set in motion by any

ALICE A BAILEY13 PROBLEMS OF HUMANITY

uting of france for recognition, are other instances. they all indicate inability to think in larger terms; they are an expression of world irresponsibility; they indicate- 7- problems of humanity copyright 1998 lucis trust also the childishness of the race which fails to grasp the extent of the whole of which each nation is a part. war and the constant demand for territorial boundaries, based on ancient history, the holding on to material, national possessions at the expense of other people will seem some day to a more mature race of men like nursery quarrels over some favourite toy. the challenging cry of "this is mine" will some day no longer be heard. in the meantime, this aggressive, immature spirit culminated in the war of 1914-1945. a thousand years hence, history will regard this a

lengthened the war by years. is it not possible that when germany first marched into poland and when france and great britain consequently declared war upon germany, if the entire civilized world of nations (without exception) had likewise declared war and banded together for the defeat of the aggressor, the war would not have lasted as long as it did? interior politics, international jealousies, ancient distrusts and hatreds, fear and a refusal to recognize the facts produced disunity. had all nations seen clearly and renounced their individual selfishness in 1939, the war would have been over much earlier. had all the nations swung into action when japan first went into manchuria or italy into ethiopia, the war which has devastated the entire planet would not have been possible. to that

nation except for commercial profit, for which international legislation is provided. yet all the time humanity is one humanity and the products of the earth belong to all. this wrong attitude has not only fostered the sense of separateness but has led to the exploitation of the weaker groups by the stronger and the wrecking of the economic life of the masses by a mere handful of powerful groups. ancient habits of mass thinking and of mass reaction are difficult to overcome. it is here that the main battleground of the world is found. public opinion will have to be re-educated. the nations are reverting to the deep-seated modes of behaviour and thought which have characterized them for generations. we need, in the general interest, to face up to our past, to recognize the new trends, to re

of the conservatives carry weight and because humanity is tired, almost any action will be taken to ensure a rapid return to the normalcy, demanded by the conservatives, unless those who have the new vision act with promptness and with wisdom and of this there is too little indication at this time- 9- problems of humanity copyright 1998 lucis trust france a clamour is arising from france that her ancient glory be recognized, that her ancient task of representing the major, civilizing influence in old europe be remembered, and that france be safeguarded and protected. she demands that nothing be done without consulting her. yet for decades, france has given to the world a picture of great disunity and of political corruption and graft; she has always evidenced a deep love and desire for mat

ts relative unimportance, when seen in true perspective. the only factor that truly matters at this time is humanity itself, and in the face of human agony, human distress, and human destitution, the emphasis upon boundaries is stupidly over-emphatic. adjustments have to be made; boundaries will have to be determined. the ultimate decisions, however, must not be made on the basis of history or of ancient glory, but on the basis of what is best for the peoples involved. they themselves must determine the issue. the world war has been presented by the finest minds and the idealists among the allied nations as being fought ostensibly for human freedom, yet all the great powers entered this war with selfish motives and for self-preservation; this is universally acknowledged. all have a sound a

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

equate to meet men's difficulties or to solve their problems. the coming of the avatar, the advent of a coming one and, in terms of today, the reappearance of the christ are the keynotes of the prevalent expectancy. when the times are ripe, the invocation of the masses is strident enough and the faith of those who know is keen enough, then always he has come and today will be no exception to this ancient rule or to this universal law. for decades, the reappearance of the christ, the avatar, has been anticipated by the faithful in both hemispheres not only by the christian faithful, but by those who look for maitreya and for the boddhisattva as well as those who expect the imam mahdi. when men feel that they have exhausted all their own resources and have come to an end of all their own inn

every eye can look and all men can be affected. therefore, an avatar or a christ comes forth for two reasons: one, the inscrutable and unknown cause prompts him so to do, and the other is the demand or the invocation of humanity itself. an avatar is consequently a spiritual event, coming to us to bring about great changes or major restorations, to inaugurate a new civilisation or to restore the "ancient landmarks" and lead man nearer to the divine. they have been defined as "extraordinary men who from time to time appear to change the face of the world and inaugurate a new era in the destinies of humanity" they come in times of crisis; they frequently create crises in order to bring to an end the old and the undesirable and make way for new and more suitable forms for the evolving life of

of god, the church invisible, the spiritual hierarchy of our planet; it is dependent also upon the steadfastness of the christ's disciples in the world at this time and his initiate-workers all working in the many groups, religious, political and economic. to the above must be added what christians like to call "the inscrutable will of god" that unrecognised purpose of the lord of the world, the ancient of days (as he is called in the old testament) who "knows his own mind, radiates the highest quality of love and focusses his will in his own high place within the centre where the will of god is known" when the christ, the avatar of love, makes his reappearance then will the "sons of men who are now the sons of god withdraw their faces from the shining light and radiate that light upon th

e development of spiritual recognition is the great need today in preparation for his reappearance; no one knows in what nation he will come; he may appear as an englishman, a russian, a negro, a latin, a turk, a hindu, or any other nationality. who can say which? he may be a christian or a hindu by faith, a buddhist or of no particular faith at all; he will not come as the restorer of any of the ancient religions, including christianity, but he will come to restore man's faith in the father's love, in the fact of the livingness of the christ and in the close, subjective and unbreakable relationship of all men everywhere. the facilities of the entire world of contact and relation will be at his disposal; that will be part of the uniqueness of his opportunity and for this he too must prepar

y stage of responsiveness. the forces of regeneration, of reconstruction, of restoration and of resurrection are making their presence felt in all the many groups which are seeking to aid and lift humanity, to rebuild the world, to restore stability and the sense of security and thus (consciously or unconsciously) prepare the way for the coming of the christ. there is also a unique revival of the ancient teaching of the buddha and it is penetrating into the western countries and finding devoted adherents in every land. the buddha is the symbol of enlightenment and there is everywhere today a unique emphasis upon light. countless millions down the ages have recognised the buddha as the light bearer from on high. his four noble truths exposed the causes of human trouble and pointed to the cu

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ficent influences. they, therefore, account in their totality for all that we see happening around us at this time. in the books which are being written today in an effort to solve the problems of the why and the wherefore of present world conditions, the writers are necessarily dealing only with effects. few there are that can penetrate into the distant world of causes or look back into the that ancient past and see past and present in their true perspective. i, however, seek to deal with causes predisposing, effective, determining, and productive of those events which cause the present state of affairs. i deal with energies; they are concerned with resultant forces. i would remind you here that these effects which are producing so much fear, foreboding and concern are but temporary and w

t in defence of their plans even the most recalcitrant of the nations has to discover some idealistic excuse to put before the other nations when occupied with any infringement of recognised law. this is a fact of great significance to the hierarchy for it indicates a point reached. the major ideas in the world today fall into five categories which it would be well for you to bear in mind: 1. the ancient and inherited ideas which have controlled the racial life for centuries aggression for the sake of possession and the authority of a man or a group or a church which represents the state. for purposes of policy such powers may work behind the scenes but their tenets and motives are easily recognisable selfish ambition and a violently imposed authority. 2. those ideas which are relatively n

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

our limited vision) and the obvious possibilities. these are necessarily the equally obvious effects of predisposing causes. only twice before in the history of mankind has this shamballa energy made its appearance and caused its presence to be felt through the tremendous changes which were brought about: 1. when the first great human crisis occurred at the time of the individualisation of man in ancient lemuria. 2. at the time of the great struggle in atlantean days between the "lords of light and the lords of material expression" this little known divine energy now streams out from the holy centre. it embodies in itself the energy which lies behind the world crisis of the moment. it is the will of god to produce certain radical and momentous changes in the consciousness of the race which

great mental trends as does the hierarchy. hence much of your confusion and your difficulty. if we consider these three great planetary centres and their relationships in tabular form we can get the general idea more clearly in mind: i. shamballa. will or power. planetary head centre, the holy city. purpose. plan spiritual pineal gland. life aspect. ruler- sanat kumara, the lord of the world. the ancient of days. melchizedek. ii. the hierarchy. love-wisdom. planetary heart centre. the new jerusalem. consciousness. group unity. ruler- the christ. the world saviour- 12- the destiny of the nations copyright 1998 lucis trust iii. humanity .a ctive intelligence. planetary throat centre. the city, standing foursquare. self-consciousness. creativity. ruler- lucifer. son of the morning. the prodig

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

steful to arouse the latent faculties and requires an effort and a determination not to be swayed by personality reactions. to many it is not easily apparent how the penetration into the meaning of a symbol can provide a means whereby the dormant buddhic or intuitional faculty can be brought into functioning activity. it is a delicate art, this art of symbol reading, of "spiritual reading" as our ancient master, patanjali, calls it. this power to interpret symbols ever precedes true revelation. the comprehension of a truth for which a line or a series of lines composing a symbolic form may stand is not all that has to be done. a good memory may remind you that a series of lines forming a triangle or a series of triangles signifies the trinity, or any series of triplicates within the macroc

hing. this is recorded in your brain, drawing on the resources of your memory. the registering of old information and knowledge anent the figures in a symbol serves to pull your consciousness up on to the mental plane and to focus it there in the world of ideas or of concepts. the concepts exist already upon the concrete levels of the mental plane. they are your mental and racial heritage and are ancient mental forms which you can now employ in order to arrive at meaning and significance. it is an ancient statement of fact, which plutarch expresses for us in the familiar words, that "an idea is a being incorporeal, which has no subsistence of itself, but gives figure and form unto shapeless matter and becomes the cause of the manifestation" the figure and form you have registered with your

guide to your thought, yet stating the problem as you see it, and seeking to see the differences existing between these four aspects of the world glamour. 2. say each day, with care and thought, a very familiar prayer, the lord's prayer. it has many meanings and the trite and usual christian significance is not for you. ponder on this most- 16- glamour: a world problem copyright 1998 lucis trust ancient formula of truth and interpret it entirely in terms of a formula for the dissipation of illusion. write an exegesis on it from this angle, taking it phrase by phrase and regarding it as giving us seven keys to the secret of the elimination of glamour. the formula (which is not essentially a prayer) can be divided as follows: a. invocation to the solar lord. b. seven sentences, embodying se

on of the individual aspirant. this is, of course, necessary, for the mass is made up of the individuals, and in the steady release from the control of these inner delusions will come the eventual clarification of humanity. therefore each of you in this group must of necessity work separately and apart with himself, and learn to induce those conditions of clarity and truth which will overcome the ancient rhythms and deep-seated habits and thus steadily purify the aura. but this has now to be done as a group, and this group constitutes one of the first of the exoteric groups with which it is intended to work in the new age. through the activity of such groups, the world glamour will be dissipated, but first of all the aspirant must learn to deal with individual and group glamour. it is nece

of the etheric plane, we have on the mental plane masses of sharply indicated thoughtforms of a particular quality and note and tone, around which are grouped lesser thoughtforms, created by those who respond to these forms, and to their note, quality and tone. similarities are then seen to exist which constitute channels or avenues for the magnetic drawing power of the more potent thoughtforms. ancient theologies in modern garb, fixed presentations of half truth, the wild thinking of various world groups, and many similar emanating sources have down the ages produced the world of illusion and those mental states which have held humanity prisoner to wrong concepts and thoughts. so many are these thought producing illusions that the effect in the world today has been to cause a general div

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

energies galvanise these three centres into a new and increased activity. invocation is arising all the time between these centres and producing a consequent evocation of impressing energies. in these seven statements, you have depicted a pattern of the present planetary work or the present logoic thesis. an involutionary alignment (the guarantee of future successful alignments) constitutes most ancient history; an evolutionary alignment in which all three centres are involved is constantly producing an interplay of energies as well as a constantly successful impression of one centre upon another. humanity, as the throat centre of the planetary logos and the prime planetary creative agency (which modern science demonstrates, invokes the heart centre, the hierarchy, and then receives the n

always composed of the physical ethers, but become upon the path of discipleship the vehicles of the cosmic ethers. to retain the picture with clarity, it might be well to consider very briefly the four aspects of the centres as i have listed them above, or that totality which they present to the eye of the see-er. these are: 1. the point at the centre. this is the "jewel in the lotus" to use the ancient oriental appellation; it is the point of life by means of which the monad anchors itself upon the physical plane, and is the life principle therefore of all the transient vehicles developed, undeveloped or developing. this point of life contains within itself all possibilities, all potentialities, all experiences and all vibratory activities. it embodies the will-to-be, the quality of magn

greater form of the solar system which is, as we know, esoterically portrayed as a twelve-petalled lotus. this lotus, the earth, is responsive to the many entering energies with which i dealt at some length in my book upon esoteric astrology*(16) at the heart of this vast sea of energies is to be found that cosmic consciousness to whom we give the name of sanat kumara, the lord of the world, the ancient of days. it is his will-to-be which brought his manifested form into the tangible arena of life; it is his will-to-good which activates the law of evolution and carries his form, with the myriad lesser forms of which it is composed, on to the ultimate glory which he alone visions and knows. it is his consciousness and his sensitive response to all forms and to all states of being and to al

m. trained disciples are engrossed with the work to be done, and the ashram as an ashram plays little part in their thinking; they are so preoccupied with the task ahead and with the need of humanity and of these to be served that they seldom think of the ashram or of the master at its centre. they are an integral part of the ashramic consciousness and their conscious occupation is called, in the ancient writings "the emanating of that which flows through them, the teaching of the doctrine of the heart which is the force of truth itself, the radiating of the light of life, borne upon the stream to which the non-initiate gives the name `the light of love" the members of the ashram constitute a united channel for the new energies which are, at this time, entering the world; these energies po

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

a theory or suggestion and to test out conclusions over the course of a few years. if you can do this, there may come to you an awakening of the intuition which will translate modern astrology into something of real moment and significance to the world. it is intuitional astrology which must eventually supersede what is today called astrology, thus bringing about a return to the knowledge of that ancient science which related the constellations and our solar system, drew attention to the nature of the zodiac and informed humanity as to the basic interrelations which govern and control the phenomenal and subjective worlds- 3- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. three basic statements. the statement is frequently made that astrology is a

iously enough, upon illusion for, as well you know, the zodiac is naught but the imaginary path of the sun through the heavens, and this as it appears from the standpoint of our totally insignificant planet. the sun is not, as stated, in any sign of the zodiac. it simply appears to be so as it passes between our little sphere, the earth, and the constellations at any particular time or season. in ancient days it was believed that the earth was the centre of the solar system and that around it revolved the sun and all the other planets. this was the exoteric knowledge and position, though not the esoteric understanding. later, when further discoveries brought more light to the human mind, our planet was decentralised and the truth was more clearly seen, though much remains as yet to be disc

today unconscious, or at least only registering and sensing the inner reality in which you live and move and have your being- 5- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust this brings me to the third statement, which is so basic and fundamental that i would ask you to pause and contemplate it, even though you grasp not its full implications as yet. the ancient wisdom teaches that "space is an entity" it is with the life of this entity and with the forces and energies, the impulses and the rhythms, the cycles and the times and seasons that esoteric astrology deals. h.p.b. stated this in the secret doctrine. i would remind you that there is an astrological key to the secret doctrine which cannot yet be given in completeness. i can, however, give y

contribution of our earth's etheric body to the larger whole. this we will consider later, but i felt the necessity of calling your attention to it at this time. another point which should here be noted is that the influence of the moon is purely symbolic in- 8- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust nature and in effect and is simply the result of ancient thought and teaching (descended to us from lemurian times) and is not based upon any true radiation or influence. in those far off times, antedating even lemuria and constituting in lemurian days simply an ancient tradition, the moon appeared to be a living vital entity. but i would have you bear definitely in mind that today the moon is nothing more than a dead form. it has no emanation a

ind that today the moon is nothing more than a dead form. it has no emanation and no radiation of any kind and, therefore, has no effect of any kind. the moon, from the angle of the esoteric knower, is simply an obstruction in space an undesirable form which must some day disappear. in esoteric astrology, the effect of the moon is noted as a thought effect and as the result of a powerful and most ancient thoughtform; nevertheless, the moon has no quality of her own and can transmit nothing to the earth. let me reiterate: the moon is a dead form; it has no emanation at all. that is why the moon is spoken of in the ancient teaching as "veiling either vulcan or uranus" this hint or inference has always been here and astrologers would do well to experiment with this suggestion i have made anen

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

tion. i twice (whilst living and working in great britain) took part in an extraordinary ceremony and it was nearly two decades after my participation that i discovered what it was all about. the ceremony in which i took part, i eventually found out, actually takes place every year at the time of the "full moon of may" it is the full moon of the hindu calendar month of vaisakha (taurus) under its ancient name. this month is of vital importance to all buddhists and the first- 24- the unfinished autobiography copyright 1998 lucis trust day of this month is the national holiday known as the hindu new year's day. this tremendous event takes place each year in the himalayas. it is held in a valley and is not a mythical, subconscious happening but a real, physical plane occurrence. i found mysel

there. it dawned on me then how intensely difficult a thing it is to translate correctly. one of the words constantly occurring in occult books is the word "path" meaning the way back to our source, to god, and to the spiritual centre of all life. when translating it into french, what word shall we use? le chemin? la rue? le sentier? or what? when, therefore, you endeavour to translate a book as ancient as the new testament into english, how can there be such a thing as verbal inspiration? all that you probably have is an old translation from the aramaic or hebrew into ancient greek, and from the greek into latin, and from the latin into old english and thence, at a much later date, into the standard st. james version. the same is true of biblical translations into all the many languages

me for "brandy" and had to reprint, making christ say "i am living water "eau vivante" which somehow is not exactly the same thing. translations of the bible have passed through many hands; they are the result of the theological thinking of many monks and translators. hence the endless disputes by theologians over significances and meanings. hence, also, the probably incorrect translation of very ancient terms and hence, also, the well meant but crude interpolations of the early christian monks who tried to render into their mother tongue these ancient writings. i realise all this now but in those days the english bible was infallibly correct and i knew nothing about translation difficulties. this was my state of mind when a great change took place in my life. my sister announced her inten

wn to thousands of people in my public lectures. the next phase of the lesson was presented to me in india. i had gone to umballa to open the- 48- the unfinished autobiography copyright 1998 lucis trust soldiers home there and had taken with me my old personal bearer, a native called bugaloo. i expect i have not spelt his name right, but it is of no moment. i believe he really loved me. he was an ancient gentleman with a long, white beard and he never let anyone do anything for me if he were anywhere around; looking after me with the most meticulous care, travelling everywhere with me, caring for my room and bringing me my breakfast every day. i was standing one day on the verandah of our quarters in mumballa, looking out on the road in front of the compound and at the countless hordes and

me. she had heard my story the story of a bewildered, martyred saint; at least that is how i then regarded myself. she sent me to bed that night and told me that she would see me the next morning. after breakfast she told me that she saw no real reason why, if i wanted to get married, i should not get married, provided the whole matter was handled with discretion. the situation required what that ancient scripture of india, the bhagavad gita, calls "skill in action" she loved me and petted me and told me not to worry. i was too tired to care much in any case and certainly too tired to have any ideas as to skill in action. i was aghast, and realised that my marvellous, heroic, spiritual sacrifice for the sake of the work was being regarded as quite unnecessary. i felt let down. i faced a ma

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

the atonement and of the virgin birth have been misinterpreted and taught by the western theologian. the real truth bears little resemblance to our modern formulations. i am, therefore, seriously handicapped when dealing with the subject of disease from the angle of karma. it is difficult for me to convey to you anything of the truth as it really exists, owing to the pre-conceived ideas as to the ancient law of cause and effect which are necessarily in your mind. when i say to you that the doctrine of emergent evolution and the modern theories of the work of a catalyst upon two substances which when brought into relation with each other under the effect of the catalyst produce a third and different substance carry in them much of the truth anent karma, will you understand? i question it. w

d itself upon the minds of men; such a law exists, but it is only an aspect of a greater law, and its power can be, as we know, relatively offset, for each time that we see an aeroplane soaring overhead, we see a demonstration of the offsetting of this law by mechanical means, symbolising the ease with which it can be surmounted by human beings. if they could but realise it, they are learning the ancient technique of which the power to levitate is one of the easiest and simplest initial exercises. the law of consequences is not the inevitable and set affair which modern thought surmises, but is related to the laws of thought far more closely than has been believed; towards an understanding of this, mental science has been groping. its orientation and purposes are right and good and hopeful

avoidance of medical technicalities will be deliberate, though we shall refer often to the physical body and to the diseases of which it is a prey. secondly, i seek today to give you another of the laws of healing, as well as one of the rules for the healer. study these with care. law ii disease is the product of, and subject to, three influences. first, a man's past, wherein he pays the price of ancient error. second, his inheritance, wherein he shares with all mankind those tainted streams of energy which are of group origin. thirdly, he shares with all the natural forms that which the lord of life imposes on his body. these three influences are called "the ancient law of evil sharing" this must give place some day to that new law of ancient dominating good which lies behind all that god

ehicles of the majority of men, only awaiting predisposing conditions in order to manifest. they might be regarded as group diseases. 3. diseases which are, curiously enough, accidental. to these a man falls heir when, for instance, he succumbs to some infectious or contagious complaint. 4. diseases inherent in the soil. of these as yet but little is known. the soil of our earth, however, is very ancient, and is impregnated with disease germs which take their toll of the vegetable, animal and human kingdoms, manifesting differently in each, yet being due basically to the same causes. 5. diseases which are the difficulties of mysticism. these are the peculiar ills and complaints which attack the disciples and aspirants of the world. these can be traced in every case to the pouring in of ene

ion of those reactions which produce discomfort, disease or death. in the three laws which i have given you and which you now have before you for consideration, it is obvious that the following facts emerge. these should form the basis of your reflection: 1. disease is the result of the blocking of the free flow of the life of the soul. 2. it is the product, or the result, of three influences: a. ancient error, emanating from the past history of the person involved. b. human taints, inherited because one is a member of the human family. c. planetary evil, imposed upon all forms on earth by the basic condition, and by time. 3. it is conditioned by the forces emanating from that plane whereon a man's consciousness is primarily centred. to the above statements should be added a further fact

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ahead of us. the time to resynthesize the objective and subjective, the extrovert and the introvert civilizations and to achieve a great orchestration of culture is now. japan was not aggressive until the country learned the trick from the west. before her doors were forced, her arts and philosophy were in tune with oriental tradition. when she adopted western technology, she threw overboard her ancient culture. what happened in japan can happen in the rest of the orient, but whereas japan was a relatively small country, china, india and their neighbors are vast and populous. heaven help us if they re-enact the history of japan. our activity in the resynthesizing of the world must include, through our own efforts to understand and appreciate, an appeal to the orient to preserve and develo

ated as explicitly as possible. the next step is to test the validity of the principles in concrete applications. the testing must be done in terms of operational techniques relevant to the hindu psychology, rather than by western positivistic procedures. until this program has been given a fair trial, it is a waste of time to attempt to prejudge the issue. yet it is not necessary to consider the ancient east and the modern west approaches as two mutually exclusive alternatives. in some instances the approaches are merely two "languages" for stating universal truths about human nature and we are not faced with an either-or antithesis. intertranslation may reduce the strangeness of terminology. for example, the tibetan's view that "meditation is thinking things through" is good dewey doctri

the three aspects of the mind nature: between the soul and the lower mind, thus producing at-one-ment between soul and personality; between the lower mind, the soul and the higher mind. for this the race is now ready, and for the first time in the career of humanity the bridging work can go forward on a relatively large scale. on this i need not enlarge, for it concerns the technicalities of the ancient wisdom, on which i have given you much in my other books. vii. education is therefore the science of the antahkarana. this science and this term is the esoteric way of expressing the truth of this bridging necessity. the antahkarana is the bridge the man builds through meditation, understanding and the magical creative work of the soul between the three aspects of his mind nature. therefor

but this i feel the need constantly to reiterate. in the work of the evolutionary cycle, however, man has to repeat what god has already done. he must himself create, in both the world of consciousness and of life. like a spider, man spins connecting threads, and thus bridges and makes contact with his environment, thereby gaining experience and sustenance. the spider symbol is often used in the ancient occult books and the scriptures of india in connection with this activity of the human being. the threads which man creates are triple and with the two basic threads which have been created by the soul, constitute the five types of energy which make man a conscious human being. the triple threads created by man are anchored in the solar plexus, the head and the heart. when the astral body

significantly emotional in reactions to beauty, to the terror evoked by divinity and to the emotional characteristics of god, to the sense of light and to wonder. the mysterious, the sense of awe, the following blindly of some recognised "sensitive" of a higher order than the ordinary human being, and the interpretation of god and nature in terms of feeling-perception these laid the basis of that ancient civilisation and have largely coloured our present racial attitudes, at least- 31- education in the new age copyright 1998 lucis trust up until the advent of christ, who wrought great changes in the human consciousness and ushered in a new civilisation. children are still largely atlantean in their consciousness; it is with them a form of recapitulation, analogous to the prenatal stage; th

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

with the simple statement as to the task which all disciples of the masters throughout the world are engaged in undertaking and which you also should consciously consider. it is the task of confronting the dweller on the threshold in your own life and also in the group life, and then from that vantage point of strength face that dweller on behalf of humanity and thus aid humanity to vanquish this ancient evil. to do this presupposes crisis in your life and in the life of humanity. the handling of crises is the hallmark of the disciple, and every crisis met and rightly handled provides (once the difficulty is occultly- 10- discipleship in the new age- volume ii copyright 1998 lucis trust "under the feet) the place from which an extended vision can be gained, fresh knowledge can flow in and

ether: together to face the dweller and triumph; together to arrive at understanding; together to stand before the presence because the angel's light reveals "that which the eye has never seen" together to walk the path of revelation; together to serve and together to aid the faltering steps of humanity, the world aspirant; together to stand with your backs to the light because you comprehend the ancient aphorism which states "he who faces the light and stands within its radiance is blinded to the issues of the world of men; he passes on the lighted way to the great centre of absorption. but he who feels the urge to pass that way, yet loves his brother on the darkened path, revolves upon the pedestal of light and- 11- discipleship in the new age- volume ii copyright 1998 lucis trust turns

ically and need not be regarded as a complicated technicality. do the required meditation faithfully and correctly and the results will follow spontaneously. ii. unfold to you and reveal the techniques of work, preparatory to initiation. i referred to this earlier (in vol. i, page 99 "as time goes on, i shall bridge between the old techniques and the newer modes of training by using a part of the ancient technique, now becoming somewhat obsolete, and give you hints as to the nature and methods of educating accepted disciples in the processes of initiation" you will note, therefore, that it is my intention to give you such hints. this i shall do from the angle of initiation and in preparation for the second or the third initiation. bear this in mind. hitherto i have not taught you from that

tion" you will note, therefore, that it is my intention to give you such hints. this i shall do from the angle of initiation and in preparation for the second or the third initiation. bear this in mind. hitherto i have not taught you from that particular angle, but i have instructed you as accepted disciples in training for preparation a much earlier stage. these hints i will convey to you in the ancient symbolic formulas which will require much deep reflection on your part and an effort to evoke the intuition and thus arrive at the three meanings which they hold for you, and for disciples like you. there are literally seven meanings, but i would advise you to confine yourself to the comprehension of the first three. there will be one meaning for your personality, indicating certain brain

s will emerge for which you must be prepared and for which you should now begin to prepare others. these are: 1. there will be a great settling back by mankind in an effort to find security, to obliterate the effects of war from their troubled minds, to forget that which has happened, to return to the familiar, and to re-establish the old ways of life. human beings forget easily, and besides this ancient habit, humanity is very tired. get ready to deal with this, for it must not happen if it can in any way be prevented. 2. there will also come the cessation of the "great sounds of the material aspects" the sounds of war, the noise of explosion, and the cry of suffering humanity. this will create a curious false peace, but it will at the same time create a channel of approach for new spirit

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ay no more- 15- the externalisation of the hierarchy copyright 1998 lucis trust all of you have read the plan as it is embodied in the pamphlet, and the challenge to faith and the appeal to your service is before you. the next two years will see the decision as to whether the fusion of the inner and the outer groups of world servers can be made, or whether more time must elapse before the earlier ancient cooperation between the hierarchy and humanity can be re-established. i speak with love and almost anxiety, and with a wider knowledge of the present urgency than you can possibly have. i couch what i have to say to you in the form of certain questions, which i ask that you should put to yourselves with quietness and sincerity. 1. do i really and in truth desire the establishment of this c

anity of our present period. they represent culture and understanding, no matter where it is found, or in what class or race. 2. the instinctual nature of animal-man (found active among those who had not reached the stage of any conscious aspiration) was suddenly stimulated or vitalised by the coming into expression of the first group and the directed attention of the hierarchy, working under the ancient law that "energy follows thought" thus gradually, with a remarkable rapidity, instinct became blended into, or resolved into, its higher expression the intellect. thus in due course of time a large group of animal-men became human beings. they today represent civilisation and the masses of ordinary intelligent people, educated under the mass systems of the present time, able occasionally t

that together will determine the trend of world affairs. to repeat briefly: 1. the first and the most powerful force is that pouring into the world from shamballa, the planetary centre where the will of god is known. only twice in our planetary history has this shamballa energy made its presence felt directly: the first time, when the great human crisis occurred at the individualisation of man in ancient lemuria; the second time, in atlantean days in the great struggle between the lords of light and the lords of material form, also called the dark forces. today, this force streams out from the holy centre; it embodies the will aspect of the present world crisis and its two subsidiary effects or qualities are: a. the destruction of that which is undesirable and hindering in the present worl

asis is retained in the wrong aspect from the point of view of the unfoldment attained or when that which has been used and developed to the necessary point, holds the life or consciousness too long. hence- 49- the externalisation of the hierarchy copyright 1998 lucis trust my brothers, the beneficent nature of death. the forces of darkness are powerful energies, working to preserve that which is ancient and material; hence they are pre-eminently the forces of crystallisation, of form preservation, of the attractiveness of matter, and of the lure of that which is existent in the form life of the three worlds. they consequently block deliberately the inflow of that which is new and life-giving; they work to prevent the understanding of that which is of the new age; they endeavour to preserv

ds of years ago. it is these facts (unknown to the modern jew) which has militated against him down the years and made it possible for the forces of separativeness and of hate, to use the jewish race to stir up world difficulty, and thus bring to a crisis the basic human problem of separation. when humanity has solved the jewish problem (with the understanding cooperation of the jew) and overcome ancient antipathies and hatreds, it will do so by fusing the problem in one vast humanitarian situation. when that happens, the problem will be rapidly solved and one of the major difficulties will disappear off the face of the earth. racial fusion will then be possible. our earth humanity and the group of human beings who are far more ancient in their origin than we are, will form one humanity an

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

-development, the son, in its turn, becomes the feminine or negative aspect and, demonstrating as the psyche, enables the initiate to bring into expression another divine aspect that of the will. until the fourth initiation is undergone, it is the soul as a "focal point for descending light and for ascending radiance" this dual activity reveals the nature of the will. note how this phrase from an ancient writing describes the antahkarana. it is not possible in these brief instructions to deal adequately with the will aspect of divinity, nor would it profit at this time. aspirants have to learn the nature of the will by the power of inner- 30- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust illumination and by certain intelligent recognitions

hen the personality is an integrated and functioning whole and the soul is beginning to control it. it is an accumulative tension arrived at through many lives. this process is expressed in the masters' archives as follows- 36- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust you must remember that these symbols are an attempt on my part to translate ancient signatures in modern occidental type. the only one which is the same in all languages is, esoterically, the a.u.m. 4. then comes a point of tension from which the man eventually achieves liberation from the three worlds and stands as a free soul; he is then a point within the circle the point indicating the point of tension from which he now works, and the circle the sphere of his self-ini

n of the divine purpose. there is a definite distinction between purpose and will; it is subtle indeed, but quite definite to the advanced initiate, and therefore the dualistic nature of our planetary manifestation and our solar expression appear even in this. the members of the council at shamballa recognise this distinction and therefore divide themselves into two groups which are called in the ancient parlance, registrants of the purpose and custodians of the will. will is active. purpose is passive, waiting for the results of the activity of the will. these two groups are reflected in hierarchical circles by the nirmanakayas or the planetary contemplatives, and the custodians of the plan. the function of the registrants of the purpose is to keep the channel open between our- 45- a trea

tion of the objective. like all other divine qualities, it has its material counterpart, and that is why 666 is regarded as the number of the beast or of materialism, the number of the dominance of the three worlds prior to the process of reorientation and the expression of developed idealism and purpose. the third aspect expresses itself through pure materialism, and hence the three sixes. in an ancient book on numbers the initiate is defined as "the one who has experienced and expressed 666 and found it naught; who has dropped the 6 and become the 66, and thus has found himself upon the way; later, again, he drops the 6 and becomes the perfected 6 form, the instrument and expression of spirit" the number 24 is of deep interest, expressing as it does the double 12 the greater and the less

the activity of the buddha at the may full moon and that of the christ at the following june full moon. their united activity serves to bring about a much closer approach between the lord of the world and the hierarchy, via his four representatives: the buddha, the christ, the manu, and the mahachohan the five points of energy which are creating the five-pointed star of humanity at this time. an ancient rule rule iv for applicants gives us in perfect wording the nature of the urge which prompts the present activity of the christ. he has accomplished his task as god the saviour. the fourth rule, as it is given to all applicants and probationary disciples, gives his work the following definition: let the disciple tend the evocation of the fire, nourish the lesser lives and thus keep the whe

ALICE BAILEY THE LABOURS OF HERCULES

nd again. dull is the understanding but in the halls of discipline, found in each section of the circle's cosmic sweep, the truth is slowly grasped; the needed lesson learnt; the nature purified and taught until the cross is seen- that fixed and waiting cross which crucifies the sons of men, stretched out on the crosses of those who serve and save. from out the mass of men, one man stood forth in ancient days and caught the great presiding elder's watching eye, he who eternally presides within the council chamber of the lord. he turned to one who stood, close at his hand, and said "who is that soul upon the way of life, whose light can now be dimly seen" quickly the answer came "that is the soul who, on the way of life, experiences and seeks the clear light which shines from the high place

candidate. give him his labors to perform and place his name upon the tablets of the living way [3] the tibetan (djwhal khul. foreword the purpose of this study the intense interest evinced at this time in the subject of the spiritual life is in itself the warrant for such a study as this series of articles purposes. in defiance of the fact that academic and theological religion has no longer its ancient appeal and in spite of the revolt against organized religion, the urge towards spiritual realities has never been so keen as now. the day of empirical experience on a large scale is now with us, and men and women everywhere are refusing any longer to believe and blindly accept, because they are determined to know. acceptance of imposed dogmas is now giving place to experiment, and a divine

lindly accept, because they are determined to know. acceptance of imposed dogmas is now giving place to experiment, and a divine self-determination, based on a realized unity with the life in which we live and move and have our being, is taking the place of credulity and superstition. the problem of every teacher today is to discover new ways in which to express the old truths, and so present the ancient formulas for spiritual development that they will acquire new and vivid life. in both hemispheres there have been many books written on the subject of the path of discipleship, the path of holiness, and the path of illumination. the restatement of the problems of that universal path and of its inherent difficulties is not warranted unless the application can be modern and practical. it mus

ogress of the soul from ignorance to wisdom, from material desire to spiritual achievement that the end may be visioned from the beginning and intelligent cooperation with soul purpose take the place of blind endeavor? when this comes about, the pilgrim can proceed upon his way with his face turned towards the light, and irradiated with joy. the story of the dramatic experiences of that great and ancient son of god, hercules- 6- the labours of hercules or herakles, will be found to give us just such a synthetic picture. it leaves untouched no phase in the life of the aspirant and yet links him up with cosmic enterprise. its theme will be found to be so inclusive that all of us, struggling in our present modern life, can make application to ourselves of the tests and trials, the failures an

ides, which was changed to hercules after he had undergone a strange experience, and before he started forth upon his labors. the name hercules was originally herakles, which signifies "the glory of hera. hera represents psyche, or the soul, so his name embodied his mission, which was to manifest forth in active work on the physical plane the glory and the power of his innate divinity. one of the ancient scriptures of india says "by mastery of the binding life comes radiance" and it was this mastery of the imprisoning form which was the glorious consummation of all the undertakings of hercules. we are told that he had a divine father and an earthly mother and so, as with all sons of god, we find the same basic symbology emerging. they typify in their persons the essential duality of god in

AN INTRO TO STUDY OF THE KABALAH

ers of the hebrew alphabet; dividing them into a triad, a heptad and a dodecad; three mother letters a, m, and sh are referred to primeval air, water and fire; seven double letters are referred to the planets and the sevenfold division of time, etc: and the twelve simple letters are referred to the months, zodiacal signs and human organs. modern criticism tends to the conclusion that the existing ancient versions were compiled about a.d. 200. the "sepher yetzirah" is mentioned in the talmuds, both of jerusalem and of babylon; it was written in the neo-hebraic language, like the mishna. the "zohar" or" sohar" spelled in hebrew zhr or zuhr "the book of splendour" or of "light" is a collection of many separate treatises on the deity, angels, souls and cosmogony. its authorship is ascribed to

t. canon, by collecting the twelve minor prophets into one treatise; ruth they added to judges; ezra to nehemiah; while the two books each of samuel, kings, and chronicles, they called one each. the canon of thirty-nine works was fixed in the time of ezra. returning to the books which illustrate the kabalah, whatever may be the authenticity of their alleged origins, it cannot be denied that those ancient volumes, sepher yetzirah and zohar, contain a system of spiritual philosophy of clear design, deep intuition and far-reaching cosmologic suggestions; that are well worthy of the honour of receiving a special name and of founding a theological body of doctrine--the kabalah. the bulwark and main foundation of the public hebrew religion has always been the pentateuch, five treatises attribute

e of the people. the kernel of spiritual philosophy which is lacking in the old testament as a religious book may be the essential core of the kabalah; for these kabalistic dogmas are hebraic, and they are spiritual, and they are sublime in their grandeur; and the old testament read by their light becomes a volume worthy of thc acceptance of a nation. i speak of the essentials of the kabalah, the ancient substratum of the kabalah. i grant that in many extant treatises these primal truths have been obscured by generations of editors, by visionary and often crude additions, and by the vagaries of oriental imagery; but the keynotes of a great spiritual divine concealed power, of its emanations in manifestation, of its energising of human life, of the prolonged existence of human souls, and of

she reveals her features and tells all her love, this is sod, association in secret, a pe p 80 tzaddi tz 90 qoph q 100 resh r 200 shin sh 300 tau t, th 400 mystery. the late dr. anna kingsford and edward maitland were notable kabalists who always insisted on the concealed meanings underlying the ordinary sense of the old hebrew writings; and the late h. p. blavatsky used to declare that the truly ancient texts of ancient religions were susceptible of explanations on seven planes of thought. the kabalists discovered deep meanings in each hebrew letter, common and finals, and found secrets in large letters, misplaced letters and in words spelled in unusual manners. at different times they represented god by an aleph, a; or by a yod, i; or by a shin; or by a point; or by a point within a circ

f king solomon" is of course a mediaeval fraud. the hebrew letters are also associated with the twenty-two trumps of the tarot pack of cards; these cards have been much used for purposes of divination. the gipsies of southern europe use these cards for fortune-telling. the french author court de gebelin (1773-1782) declared that these trump cards as mystical emblems were derived from the magic of ancient egypt. occult science allots each card to a number, a letter and a natural object or force,-the planets, zodiacal signs, elements, etc "the sanctum regnum of the tarot trumps" edited by myself can be consulted. dr. encausse of paris, who writes under the pseudonym of "papus" has also a work relating to the tarots and gives a kabalistic attribution of the trump cards which rosicrucians cons

ANALYSIS OF THE 5 6 INITIATION

bols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of the supernals. it is also a symbol of the triangle, the two con-dividing, the one reconciling. it is the reconciled one that in a mystical sense is buried and alive in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cross lamen, the number of

by the persistent. many are called to adepthood, only a few achieve it. still, fewer that reach adepthood are capable of maintaining it in a constant upward ascent. the vault take note that the forty squares show the ten in the four worlds or letters of the name, hwhy. so many who claim to understand the symbolism of the vault have never looked behind the veil and the blinds set forth by our more ancient fraters and sorors. the cut in the tradition of the ancients, blood must be shed. it symbolizes that our adepts now mix or pull their blood together as one. final close the one hundred and twenty is formulated, and the guardians are called forth. the holy scribe is asked to record all in his scrolls. the triangle of the supernals is formulated, and lvx signs close the whole with glory, the

ANTINOMIANISM

tism in the post modern era taking liberally from several areas of philosophical and spiritual inquiry. existentialism, relativism, antinomianism, hermeticism, all share ideas which are synthesized into the lhp conception. tracing the roots of these ideas we find hints and glimpses contained in the extant thoughts of certain gnostic sects, the graeco/roman egyptian philosophies and aspects of the ancient egyptian philosophical and religious cults. particularly we see this in the reflections of the ancient setian priesthoods of egypt which have been integrated into other lines of philosophical thought. as previously stated, the differentiation between the lhp and the rhp is one of intent. for instance, in the church of rome (catholic) ritual is utilized. all the elements- altar, bell, candl

al process. understanding the above statement, everything that initiatory systems have promised can be within the individuals grasp. higher consciousness, wisdom, the ability to "do" or accomplish what one envisions for themselves all become within reach. it would not be too far of a stretch to infer that certain aspects of psychology rather than being a relatively "new" science are actually very ancient. the intent of these methodologies being transformative- developed to alter the way in which one perceives their internal and external environments for the purpose of accomplishment. the functional prosthesis of antinomianism the function of antinomianism is to dissent from established religious, cultural and social ideas that are often not the result of personal experience. the purpose of

ARADIA GOSPEL OF THE WITCHES

lusmakes 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 hence the saying that to know all would be to forvive all; which may be nine-tenths true, butthereisa tenth of responsible guilt. 32 friedrich, symbolik, p. 283.(33) i am here reminded, by a strange coincidence, that i having rediscovered the very ancient andlost art of the hinese how to make bottles or vases on which inscriptions &c, appeared when winewas poured into them, communicated the discovery on the spot where i made it to the brother ofsignor castellani; sir austin layard, who had sent for him to hear and judge of it, being present.signor castellani the younger was overseer of the glass-works a(sic) murano, in which i made thedisco

may imagine what the case would have been as regards german fairy-tales if nothinghad survived to a future day except the collections of grimm and musaeus. the world would fall intothe belief that these constituted all the works of the kind which had ever existed, when, in fact, theyform only a small part of the whole. and folklore was unknown to classic authors: there is really noevidence in any ancient latin writer that he gathered traditions and the like among the vulgar, asmen collect at present. they all made books entirely out of books there being still a few left ofthe same sort of literati.chapter i. 3 legare, the binding and paralysing human faculties by means of witchcraft.chapter ii. 4 there is an evident association here of the body of the firefly (which must resemble a grain o

o little change among the peasantry. but legends and spells in families ofhereditary witches are far more likely to live than fashions in art, yet even the latter have been keptsince 2000 years. thus, as e. neville rolfe writes: the late signor castellani, who was the first toreproduce with fidelity the jewellery found in the tombs of etruria and greece, made up his mind thatsome survival of this ancient and exquisite trade must still exist somewhere in italy. he accordinlymade diligent search. and in an out of the way village discovered goldsmiths who made ornamentsfor the peasants, which in their character indicated a strong survival of early etruscan art. 33 and here i would remark, that where i have written perhaps a little too bitterly of the indifference ofscholars to the curious tra

donna. the worship of diana, as he says, prevailed very extensively. so much so, thatwhen christianity superseded paganism, much of the heathen symbolism was adapted to the newrites, and the transition from the worship of diana to that of the madonna was made comparativelysimple. mr. rolfe speaks of the key, rue, and verbena as symbols of diana; of all of these i haveincantations, apparently very ancient, and identified with diana. i have often found ruein houses inflorence, and had it given to me as a special favour. it is always concealed in some dark corner,because to take any away is to take luck. the bronze frog was an emblem of diana; hence the latinproverb, he who loves a frog regards it as diana. it was made till recent times as an amulet. ihave one as a paper-weight now before me

ior angels balls. theyare indeed far from being unknown in any of the great cities of the world. a few years ago a sundaynewspaper in an american city publshed a detailed account of them in the dance-houses of thetown, declaring that they were of very frequent occurrence, which was further verified to me by menfamiliar with them.a very important point to all who regard the finds or discoveries of ancient tradition as of importance,is that a deep and extensive study of the italian witch-traditions which i have collected, a compari-son of them one with the other, and of the whole with what resembles it in the writings of ovid andother mythologists, force the conviction (which i have often expressed, but not too frequently) thatthere are in these later records many very valuable and curious r

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ther knights to the isles of scotland, disguised as operative masons. they remained there and under the same veil the templars continued to exist in secret from generation to generation under the shadow of the mythical mount heredom of kilwinning. to whatever date the old dreams ascribe it, when emblematic freemasonry emerged it was- ex hypothesi-a product of the union between knights templar and ancient scottish masonry. such is the story told. the strict observance was founded by baron von hund in germany between about 1751 and 1754 or 1755, and is usually regarded as the first masonic chivalry which put forward the story of templar perpetuation. i have accepted this view on my own part, but subject to his claim at its value- if any- that he had been made a knight of the temple in france

grade system. i am in a position to reflect some light for the relief of these complications by reference to dutch archives which have come to my knowledge. the date of the chapter's foundation remains uncertain, but it was in activity between 1756 and 1763, so that it was not taken over- as gould suggests- by those masonic emperors to whom we are indebted for the first form of the scottish rite, ancient and accepted. it is not impossible that its foundation is referable to the first of these dates, when it superposed on the three craft grades as follows (i) grade of scottish master of st. andrew of the thistle, being the fourth grade of masonry "in which allegory dissolves (2) grade of sublime knight of god and of his temple, being the fifth and last grade of free masonry. at a later peri

list of mss, and there is no need to say that it occurs in the nomenclature of ragon. it is numbered 69 in the archives of the metropolitan chapter of france, and 8 in the rite of the philalethes: they may or may not refer to the same ritual as that which i have summarised here. there is no means of knowing. in any case the 36th grade of mizraim and the 34th of memphis, which became no. 13 in the ancient and primitive rite, is to be distinguished utterly: it is called knight of the temple, but has no concern with the templars and is quite worthless. it should be added that in one of the discourses belonging to le chevalier du temple there is a hostile allusion to the existing multiplicity of masonic and pseudo-masonic grades, and this may suggest that it is late in the order of time. a gre

approved the rectified rite, otherwise a transformed strict observance, created within the bosom of the loge de bienfaisance at lyons and ratified at a congress held in that city prior to the assembly at wilhelmsbad. the grades of the strict observance superposed on the craft were those of scottish master, novice and knight templar; those of the revision comprised a regime ecossais, described as ancient and rectified, and an ordre interieur, being novice and knight beneficent of the holy city. it laid claim on a spiritual consanguinity only in respect of the templar chivalry, apart from succession and historical connection, but it retained a certain root, the poetic development of which is in werner's sons of the valley already mentioned, being the existence from time immemorial of a secr

BALANONES TEMPLE OF SET FAQ

mpt (i believe most of us would gladly do away with the tax exemption of all religious organizations, losing our own if it meant that all christian, jewish, hindu, scientologist, and other religions also paid their fair taxes. but as long as they are tax exempt, we'll save our money this way also) yes, setian priests are able to perform legally binding marriage ceremonies. 3.2 set set is the most ancient name for the prince of darkness, given to the prince of darkness in ancient (pre-dynastic) egypt. whether set exists as an independent metaphysical being, or whether he's a symbol for man's most individualistic attributes, is a topic always under discussion somewhere in the temple of set. you may also be interested in essays concerning the prince of darkness provided by balanone (http//www

BASIL VALENTINE TWELVE KEYS

address: seo vebooks http//stores.ebay.com/seo vebooks all rights reserved. this product is for personal use only and not for resale. copyright violations will be prosecuted by law. toutes les droites sont reserves. tutti i diritti riservati. todos les derechos reservados. twelve keys of basil valentine 3 of 95 the preface of basilius valentinus, the benedictine concerning the great stone of the ancient sages. when i had emptied to the dregs the cup of human suffering, i was led to consider the wretchedness of this world, and the fearful consequences of our first parents disobedience. then i saw that there was no hope of repentance for mankind, that they were getting worse day by day, and that for their impenitence god s everlasting punishment was hanging over them; and i made haste to wi

terity, and though my words be few and simple, that which they import is of immeasurable magnitude. ponder them well, that you also may find the rock which is the foundation twelve keys of basil valentine 6 of 95 stone of truth, the temporal blessing, and the eternal reward. twelve keys of basil valentine 7 of 95 the tract of basilius valentinus, the benedictine, concerning the great stone of the ancient sages. in the preface, gentle reader, and zealous student of this art, i promised to communicate to you a knowledge of our corner stone, or rock, of the process by which it is prepared, and of the substance from which it was already derived by those ancient sages, to whom the secret of our art was first revealed by god for the health and happiness of earthly life. let me assure you that i

rch after this stone, it is nevertheless found but by very few. for god never intended that it should become generally known. it is rather to be regarded as a gift which he reserves for those favoured few, who love the truth, and hate falsehood, who study our art earnestly by day and by night, and whose hearts are set upon god with an unfeigned affection. hence, if you would prepare our great and ancient stone, i testify unto you in all truth that you must give diligent heed to my teaching, and before all things implore the gracious blessing of the creator of all things. you must also truly repent you of all your sins, confessing the same, and firmly resolve to lead a good and holy life. it is also necessary that you should determine to shew your gratitude to god for his unspeakable gift

e keys of basil valentine 9 of 95 of insight, and the lamp of understanding be extinguished. give yourself wholly to study, and be not flighty or doubleminded. let your mind be like a firm rock, in which all the various sayings of the sages are reduced to the unity of their common meaning. for a man who is easily influenced in different directions is not likely to find the right path. as our most ancient stone is not derived from combustible things, you should cease to seek it in substances which cannot stand the test of fire. for this reason it is absurd to suppose that we can make any use of vegetable substances, though the stone, too, is endowed with a principle of growth. if our stone were a vegetable substance, it would, like other vegetables, be consumed by fire, leaving only a certa

tone is not derived from combustible things, you should cease to seek it in substances which cannot stand the test of fire. for this reason it is absurd to suppose that we can make any use of vegetable substances, though the stone, too, is endowed with a principle of growth. if our stone were a vegetable substance, it would, like other vegetables, be consumed by fire, leaving only a certain salt. ancient writers have, indeed, described our stone as the vegetable stone. but that name was suggested to them by the fact that it grows and increases in size, like a plant. know also that animals only multiply after their kind, and within their own species. hence our stone can only be prepared out of its own seed, from which it was taken in the beginning; and hence also you will perceive that the

BEHOLDERS OF NIGHT

erging in europe to america as time moved forward. what should be understood as a universal approach to witchcraft, shall the answer lie between the shadow and light, the essence between. the path of the wise is existent between what is seen and not seen, the very connection a clue to what the potential of the individual can be. luciferian witchcraft is the very result of sorcery which emerged in ancient cultures and times. the luciferic linage is traced back to the fallen angels of ancient lore, whom tasted from the shadow garden and the pleasures of both the spirit and flesh. that the watchers and fallen ones, led by azazel[1] lucifer, called later iblis, understood the immortality of the psyche is between the path of the not-seen, the shadow and darkness which cultivates the black flame

the saturnian sphere. the work of saturn itself is one connected with the left hand path. as the saturn sphere is connected with demiurge saturnus, or satanas, the self is the avenue of which this planetary influence is found. saturn, as being held in two octaves or rays, is itself a means of psychic isolation from which the psyche is refined to a deified level. the watchers, or fallen angels of ancient lore are the guardians of the path of the wise. such angels dwell within the shadow gardens of twilight, of dreams and the nightside of being. we must listen closely, for their wisdom is that of the gifts of lucifer and lilith, that through the adversary can such beautiful musick be heard! the watchers, as brought forth by shemyaza/azazel, is the divine gift brought down from the sky unto

the author foul of evil, how with shades from his dire mansion, he deformed the works of oromazes, turned to noxious heat the solar beam, that foodful earth might parch (yasht xix.11,12) the black dragon is symbolized as ahriman, the averse force of darkness and shadow. ahriman in zoroastrian terms is the great force of evil and darkness, whom was created divine but chose the shadow path. in the ancient persian religion of zoroastrianism, ahriman (called also arimanius or angra mainya) is one of the earliest forms of the devil itself, the father of those of the shadow, the demonium of the earth. in the ancient witchcraft religion (yatuk, persian sorcerers used blood of wolves[10 (who are sacred to ahriman) to call upon darkness. ahriman was probably in this sense, one of the first vampyre

rsian religion of zoroastrianism, ahriman (called also arimanius or angra mainya) is one of the earliest forms of the devil itself, the father of those of the shadow, the demonium of the earth. in the ancient witchcraft religion (yatuk, persian sorcerers used blood of wolves[10 (who are sacred to ahriman) to call upon darkness. ahriman was probably in this sense, one of the first vampyre forms of ancient history. while similar to other fallen angels such as azazel/iblis or lucifer, there is a strong separation of ahriman from such fire djinn. the reason for this is that ahriman is of death and shade, a black flame of essence hidden by the cloak of darkness. iblis/azazel/lucifer is an angel of light, self-liberation and illumination of knowledge (gnosis. in this however, do not dismiss the

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

nderstand the greater tibetan contexts in which deities like tsiu marpo function. a description of the ritual textual categories that will be explored more fully in chapter 4 will also be necessary. tibetan cosmography the tibetan understanding of cosmology and geography is multilayered and consists of indigenous and imported buddhist elements alike. regarding the indigenous elements, there is an ancient belief that the world is divided into three major levels, the heavens (gnam, the intermediate spaces (bar, and the earth (sa. these realms in turn have multiple levels; the earth realm notably consists of the surface realm inhabited by humans and the subterranean realm of serpent deities (klu) and other malevolent spirits. it is in the intermediate spaces just above the surface of the eart

nyi 2003, pp. 28-44; and lozang tsering 1982, pp. 384-387. the latter tibetan source discusses demons and their relation to illness and medicine. 12 1. violence demons (tib. gnod sbyin; skt. yak.a: these deities were initially malicious beings that caused disease epidemics. as a way to signify their later conversion to guardians of the buddhist teachings, they have come to be associated with the ancient indian spirits called yak.as, beings popularly found in hinduism, jainism, and indian buddhism. 2. obstacle demons (tib. bdud; skt. m.ra: obstacle demons are openly malevolent spirits endowed with the nature of their namesake. they create obstacles, usually to prevent the successful completion of rituals or to prevent success on the path to enlightenment. they were opposed to the buddhist

"deity" and "divinity" have thus provided suitable umbrella terms for all manner of supernatural beings. it is important to note that the tibetan word lha is far more convoluted in use. textual sources tend to use lha equally to refer to different beings, including tantric and worldly deities. 13 7. savage demons (tib. dmu: these demons are somewhat obscure, though they are considered to be very ancient tibetan deities. they are extremely savage and noxious in nature, and cause dropsy and drought. one of the primeval clans of tibet was also called dmu. mythologically, there is some connection between the tribe and the demon, which is related to tibet s early history.18 8. conqueror demons (tib. rgyal po: conqueror demons are the spirits of evil kings or high lamas who have broken their vo

or demons (tib. rgyal po: conqueror demons are the spirits of evil kings or high lamas who have broken their vows. they are generally white in color. 9. violator demons (tib. dam sri: these are spirits who have violated their vows in past lives and who can inspire individuals to do the same. they are part of a larger class of ambiguous demons called sri. 10. sky demons (tib. the u rang: these are ancient tibetan deities of ambiguous nature but who are primarily associated with the sky. they are also harmful, causing death and disease. erik haarh explains that these deities were originally the spirits of pre-buddhist ancestors found in the heavenly spheres.19 11. hindering demons (tib. bgegs: these are lesser obstacle demons that are generally known to hinder ritual success. 12. female sky

t usually involved in this classification scheme given their excessively buddhist significance. i include them here for the significant role they will play later in this research. given the abundant use of the sanskrit word..kin. in scholarship and the awkward phrasing of the english, i will continue with convention and refer to these beings as..kin.s from this point forward..kin.s are a class of ancient female beings, limitless in number, that are found in the entourages of all major buddhist deities. they fill the intermediate spaces of ma..alas, are messengers and inspirers of buddhist texts, and represent pervasive wisdom, which is personified as feminine in buddhism. as such..kin.s are involved in all major buddhist ritual processes and can be invoked for protective purposes; they are

BLACK WITCHCRAFT

al or priestly authority 26. she teaches all magick and sorcery. 27. mar de camp of hell 28. demon of domination according to dukante hierarchy 31 name that sigil no cheating! put your books away and see how many sigils you can identify! 32 answers to crosswode1 black witchcraft foundations of the luciferian path by michael w. ford, akhtya seker arimanius the nature of skir-hand witchcraft in the ancient and modern world is of anti-nature, or rather the word antinomian is a greek form meaning against the law. this word makes reference to rebellion from a structure or spiritual design of the masses, the majority and whatever the current ideological mainstream may be at that time. witchcraft, no matter for what intent or form, has always stood outside any conventional acceptance within socie

orcerer himself. some create dolls and others use little or no exterior tools or implements. what holds tradition among such adepts is the commitment of the luciferic spirit within. this is the mind of the practitioner which has been liberated through antinomian practices and thought, by this determined focus that the will of the black adept has transformed he or she into a daemonic being. within ancient persian practice, the ahriman (satan) created daemon akoman (meaning evil mind) is the luciferian mind which seeks liberation and independence from the mass or herd mentality, to become something other by the forbidden or evil path of magick or witchcraft. certain tools within the craft sinister are often considered haunted objects, empowered by ongoing ritual practice by the witch or sorc

his is the egyptian prince of darkness, a lord of chaos and sorcerous power. set should not be considered merely a god in an anthropomorphic sense, rather a deific force which is the very essence of our being. when azazel or lucifer brought to cain the black flame of consciousness, this was as too set s gift to mankind. by working in the circles of luciferian craft, you are merely fulfilling your ancient heritage. while some choose paths less dangerous than this; the reality of witchcraft as a luciferian gnosis cannot be denied. the great work in reference to set is for the magician to seek divinity, that is awareness, individuality and personal power. by believing in yourself rather than something higher than you (the only higher angelick or demonic being is you, the luciferic angel or ho

ated also to the midianites and israelites who traveled the desert rift of arabah from around the 13th to 9th centuries bc. they would avenge the murder of any tribe member severely. this mark was later equated in the times of witchcraft persecution with the marks given to initiates of the cult. historically, cain is recognized as an initiator throughout various heretical societies, including the ancient 8 toadsman fraternity, the skull and bonesmen, and the horse whisperers- nathaniel j. harris, witcha, a book of cunning (mandrake of oxford) this mark is represented as being a symbolic marking of antinomian commitment, of being awakened to the path of the devil and his bride, to becoming through the daemonic spirit inherent within our blood. this dynamic process has been represented in th

expression of ahriman and his bride, thus the circle of lucifer is complete and the casting has brought forth cain, thus the initiate is the first of witch blood and the skir-hand gnosis of shadow and light. the very foundations of the luciferian witchcraft gnosis is found in the circle, they very place of summoning which has the scribed names of infernal deific forces, from azazel to ahriman in ancient persian cruciform, to medieval luciferic sigils which announce the embodiment of satanic power; our very heritage and spiritual lineage. this article is aimed at enlightening those who would condemn it first hand without the consideration for it s deeper meaning; but it must be known that those who walk this path are considered cursed and condemned by society, once you walk the path of ini

BLAVATSKY H P ANTHROPOGENESIS

rroll and numerous articles and essays. michael w. ford s grimoires may be found here: http//algol.chaosmagic.im[[vol. 2, page xv[[eh eme didache ouk estin eme, alla tou pemphantos me "my doctrine is not mine, but his that sent me- john vii. 16[[vol. 2, page xvi] modern science insists upon the doctrine of evolution; so do human reason and the "secret doctrine" and the idea is corroborated by the ancient legends and myths, and even by the bible itself when it is read between the lines. we see a flower slowly developing from a bud, and the bud from its seed. but whence the latter, with all its predetermined programme of physical transformation, and its invisible, therefore spiritual forces which gradually develop its form, colour, and odour? the word evolution speaks for itself. the germ of

t teachings, refer respectively to the formation of the primordial seven men by the progenitors (the pitris, or elohim: and to that of the human groups after the fall[[footnote(s* see pliny, 4, c. 12; strabo, 10; herodotus, 7, c. 108; pausanias, 7, c. 4, etc[[vol. 2, page] 6 the secret doctrine. all this will be examined in the light of science and comparisons drawn from the scriptures of all the ancient nations, the bible included, as we proceed. meanwhile, before we turn to the anthropogenesis of the prehistoric races, it may be useful to agree upon the names to be given to the continents on which the four great races, which preceded our adamic race, were born, lived, and died. their archaic and esoteric names were many, and varied with the language of the nationality which mentioned the

and for ages previously, greenland must certainly have been already covered with perpetual snows, with neverthawing ice, just as it is now. everything tends to show that the land of the short nights and the long days was norway or scandinavia, beyond which was the blessed land of eternal light and summer; and to know of this, their tradition must have descended to the greeks from some people more ancient than themselves, who were acquainted with those climatic details of which the greeks themselves could know nothing. even in our day, science suspects beyond the polar seas, at the very circle of the arctic pole, the existence of a sea which never freezes and a continent which is ever green. the archaic teachings, and likewise the puranas- for one who understands the allegories of the latte

e earth- 1. the lha (a) which turns the fourth (globe, or our earth) is servant to the lha(s) of the seven (the planetary spirits (b, they who revolve, driving their chariots around their lord, the one eye (loka-chakshub) of our world. his breath gives life to the seven (gives light to the planets. it gave life to the first (c "they are all dragons of wisdom" adds the commentary (d (a) lha is the ancient word in trans-himalayan regions for "spirit" any celestial or superhuman being, and it covers the whole series of heavenly hierarchies, from archangel, or dhyani, down to an angel of darkness, or terrestrial spirit (b) this expression shows in plain language that the spirit-guardian of our globe, which is the fourth in the chain, is subordinate to the chief spirit (or god) of the seven pla

ven lhas create the world" states a commentary; which means that our earth, leaving aside the rest, was created or fashioned by terrestrial spirits, the "regents" being simply the supervisors. this is the first germ, the seed of that which grew later into the tree of astrology and astrolatry. the higher ones were the kosmocratores, the fabricators of our solar system. this is borne out by all the ancient cosmogonies: that of hermes, of the chaldees, of the aryans, of the egyptians, and even of the jews. heaven's belt, the signs of the zodiac (the sacred animals, are as much the bne' alhim (sons of the gods or the elohim) as the spirits of the earth; but they are prior to them. soma and sin, isis and diana, are all lunar gods or goddesses, called the fathers and mothers of our earth, which

BLAVATSKY H P COSMOGENESIS

n garb. 285 some occult aphorisms. 289 the seven powers of nature. 293- book i- part ii. the evolution of symbolism in its approximate order. i. symbolism and ideographs. 303 emblem and symbol differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligence. 330 the seven prakritis. 335 the mystic fire. 339 one tree of knowledge. 341- iv. chaos- theos- kosmos. 342 the union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlati

42 elements and meta-elements. 546 the tree of life and being. 549 prof. crookes on the elements. 552- x. the coming force. 554 mr. keeley, an unconscious occultist. 557 inter-etheric waves. 561 the secrets of sound and odour. 565- xl. on the elements and atoms. 566 metaphysical chemistry. 569 what are the seven planets. 575 the cyclic fall of the gods. 577[[vol. 1, page] xvi contents. page. xii. ancient thought in modern dress. 579 all-potential unity. 583 the "seventh" in chemistry. 585- xiii. the modern nebular theory. 588 forces are emanations. 591 what is the nebula. 595- xiv. forces- modes of motion or intelligences. 601 the vital principle. 603 occult and physical science. 605- xv. gods, monads, and atoms. 610 the gods of the ancients- the monads. 613 the monad and the duad. 617 the

alone. things "unseen and incorporeal" the mystery of being outside our terrestrial sphere, the great teacher left entirely untouched in his public lectures, reserving the hidden truths for a select circle of his arhats. the latter received their initiation at the famous saptaparna cave (the sattapanni of mahavansa) near mount baibhar (the webhara of the pali mss. this cave was in rajagriha, the ancient capital of mogadha, and was the cheta cave of fa-hian, as rightly suspected by some archaeologists* time and human imagination made short work of the purity and philo[[footnote(s* dan, now become in modern chinese and tibetan phonetics ch'an, is the general term for the esoteric schools, and their literature. in the old books, the word janna is defined as "to reform one's self by meditatio

an knot, they cut it through, by declaring that nirvana meant absolute annihilation. toward the end of the first quarter of this century, a distinct class of literature appeared in the world, which became with every year more defined in its tendency. being based, soi-disant, on the scholarly researches of sanskritists and orientalists in general, it was held scientific. hindu, egyptian, and other ancient religions, myths, and emblems were made to yield anything the symbologist wanted them to[[vol. 1, page] xxii introductory. yield, thus often giving out the rude outward form in place of the inner meaning. works, most remarkable for their ingenious deductions and speculations, in circulo vicioso, foregone conclusions generally changing places with premisses as in the syllogisms of more than

ax muller shows that no bribes or threats of akbar could extort from the brahmans the original text of the veda; and boasts that european orientalists have it (lecture on the "science of religion" p. 23. whether europe has the complete text is very doubtful, and the future may have very disagreeable surprises in store for the orientalists[[vol. 1, page] xxiv introductory. direct references to the ancient mysteries, after having been carefully copied in cryptographic characters, such as to defy the art of the best and cleverest palaeographer, was also destroyed to the last copy. during akbar's reign, some fanatical courtiers, displeased at the emperor's sinful prying into the religions of the infidels, themselves helped the brahmans to conceal their mss. such was badaoni, who had an undisgu

BLUE EQUINOX

bliss; it is the taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million myriads of myriads of flowers. 45. also i beheld my god, and the countenance of him was a thousandfold brighter than the lightning. yet in his heart i beheld the slow and dark one, the ancient one, the devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows. 48. o day of

them, and the worm hope writhed in its death-agony under their feet. 36. even as their rapture shore asunder the visible hope, so also the fear invisible fled away and was no more. 37. o ye that are beyond aormuzdi and ahrimanes! blessed are ye unto the ages. 38. they shaped doubt as a sickle, and reaped the flowers of faith for their garlands. 39. they shaped ecstasy as a spear, and pierced the ancient dragon that sat upon the stagnant water. 40. then the fresh springs were unloosed, that the folk athirst might be at ease. 41. and again i was caught up into the presence of my lord adonai, and the knowledge and conversation of the holy one, the angel that guardeth me. 42. o holy exalted one, o self beyond self, o self- luminous image of the unimaginable naught, o my darling, my beautiful

on and gaze for a moment at the new. then, if the aspect pleases you, you will stay, or, it may be, you will return for a while, but the road once opened and the path plain, you will always be able to get there again, in the twinkling of an eye, just by readjusting your inner sight to the truth. you know how deeply we have always been impressed with the ideas of sun-rise and sun-set, and how our ancient the equinox 184 brethren, seeing the sun disappear at night and rise again in the morning, based their religious ideas in this one conception of a dying and re-arisen god. this is the central idea of the religion of the old on, but we have left it behind us because although it seemed to be based on nature (and nature.s symbols are always true, yet we have outgrown this idea which is only a

. john. 6. the order of the knights of malta. 7. the order of the knights of the holy sepulchre. 8. the hidden church of the holy graal. 9. the hermetic brotherhood of light. 10. the holy order of rose croix of heredom. 11. the order of the holy royal arch of enoch. 12. the antient and primitive rite of masonry (33. 13. the rite of memphis (97. 14. the rite of mizraim (90. the equinox 198 15. the ancient and accepted scottish rite of masonry (33. 16. the swedenborgian rite of masonry. 17. the order of the martinists. 18. the order of the sat bhai, and many other orders of equal merit, if of less fame. it does not include the a.a, with which august body it is, however, in close alliance. it does not in any way infringe the just privileges of duly authorized masonic bodies. 2. the dispersion

e dismal entrance leading to the twilight that precedes the valley of true light.that light which no wind can extinguish, that light which burns without a wick or fuel. the voice of the silence 13 .twilight. here may again refer to atmadarshana. the last phrase is borrowed from eliphas l vi, who was not (i believe) a tibetan of antiquity [madame blavatsky humorously pretended that this book is an ancient tibetan writing..ed] 19. saith the great law..in order to become the knower of all-self, thou hast first of self to be the knower. to reach the knowledge of that self, thou hast to give up self to non-self, being to non-being, and then thou canst repose between the wings of the great bird. aye, sweet is rest between the wings of that which is not born, nor dies, but is the aum throughout e

BOOK OF ENOCH

men, who ran away from heaven in order to be promiscuous with women. i don t believe this is the sort of world view that would have been well received or widely accepted anywhere in 200 bc. this plus the all too accurate prophecies are probably the reasons why it was lost by the religions that used to regard it as holy. i concluded that the book is probably what it appears to be; well preserved, ancient and genuine. enoch was the great-grandfather of noah, and father of methuselah, and his book gives a unique view of the world before the flood; which recent research suggests may have occurred as long ago as 17,000 bc. the history of the book of enoch the book was thought to have been lost, for over 2,000 years, with many ancient sources referring to it, and even quoting parts, but no comp

y eat and know great wisdom. 32.4] and it is like the carob tree, and its fruit is like bunches of grapes on a vine, very beautiful, and the smell of this tree spreads and penetrates afar. 32.5] and i said "this tree is beautiful! how beautiful and pleasing is its appearance" 32.6] and the holy angel raphael, who was with me, answered me and said to me "this is the tree of wisdom, from which your ancient father and ancient mother, who were before you, ate and learnt wisdom; and their eyes were opened, and they knew that they were naked. and they were driven from the garden" 33.1] and from there i went to the ends of the earth, and i saw there large animals, each different from the other, and also birds, which differed in form, beauty, and call- each different from the other. 33.2] and to t

these are the names of the righteous who, dwell on the dry ground and believe in the name of the lord of spirits for ever and ever" 44.1] and other things i saw concerning lightning, how some of the stars rise and become lightning but cannot lose their form. the second parable (pages 64-73) here we are introduced to some new characters, there is the chosen one, or messiah, and the head of days or ancient of days (see also 71.10) who appears in daniel 7:9-10 and seems to represent god. it is a bit confusing that enoch sees characters from the future. it may be that the watchers presented this to enoch as a theatrical drama so that he could see it and ask questions at the same time. it was no doubt a deliberate policy not to give actual names so that different readers in different eras would

blical book of revelations. sheol is mentioned at 51.1, it is the name for hell used in early times and it is also mentioned in the book of genesis and book of job, it means the grave- but more than just a hole in the ground. the mountains leap like rams at 51.4, this phrase also occurs in the bible (psalms 114.4& 6. there is a rare mentioning of place names at 56.5- parthia and medes- these were ancient kingdoms in the iran\iraq area. this is the area where enoch probably lived but it is difficult to know whether he originally used these names in his book, or whether later translators substituted in their own names for the areas that they thought were being referred to. the second parableabout those who deny the name of the dwelling of the holy ones and of the lord of spirits. 45.2] they

BOOK OF JASHAR

est upon them, and glory and honour will return to the holy. 50.2] and on the day of trouble, calamity will be heaped up over the sinners, but the righteous will conquer in the name of the lord of spirits and he will show this to others so that they might repent and abandon the works of their hanbewelcome to the first* web site that offers a full english version of the jashar apocryphon. from the ancient tradition of retelling the creation stories which appear in the bible, this short idiosyncratic document may still be worthy of some interest today. a longer commentary and a shorter apology are also included here *the internet now includes other sites on this rich literary tradition [1 [2, and readers who seek the best current scholarship are urged to consult them (the version here is bas

imrod's justification for his tower. only a few elements of david's lamentation appear in nimrod's epitaph. it is hard to fit joshua's quote with this text, except as a hyperbole derived from the story of sarah stopping the sacrifice at the new moon. the best that can be said for a connection between this text and the original israelite "book of jashar" is that the author might have drawn on some ancient manuscripts and traditions; but he also mixed in many other cultural strands from the rich and complex world in which he lived. whatever its sources may be, the jashar apocryphon offers us an alternative and strangely contemporary view of the traditional creation story. although the story of jashar never exactly follows genesis, it also never diverges very far from genesis. it seems that t

diminished by being neither history nor theology. after reading bloom, i became fascinated by the power of simple stories to transform our view of society. the best works of economic theory are also such stories, but written in a new and specialized vocabulary. i began to wonder whether the creative process by which we write modern social science might in some ways be similar to the way that the ancient prophets produced their scriptures. then, i came across the biblical references to jashar, another book of ancient israel. many apocryphal and pseudepigraphic texts are studied today, but it was jashar that captured my imagination. so i began to work on producing a new english version of the jashar apocryphon, a task that i continued intermittently over several years. having undertaken thi

BOOK OF BLACK SERPENT

leader and a swift scribe. his body is like that of an eagle and he wears a crown. he is accompanied by satan, samael and dubbiel. these are the accusers. it is through the spirit samael in which the absolution of the seven deadly sins is accomplished, through the bidding of god. the ofannim the ofannim is four in number and is ruled by offanniel; he is a prince and rules over the moon. he is an ancient and great prince. he has sixteen faces, four on each side and 8466 eyes. he is beset with two hundred wings, one hundred on each side. the cherubim cherubiel is the prince of the cherubim and it is these angels who, by their wings, make the four winds blow. the wind goeth toward the south and turneth about unto the north; it turneth anout continually in its course and returneth again unto

BOOK OF DOOM

so because this book means doom to servitude, mediocrity, and weakness. 1.7. the book of doom has been available for mankind as long as they roamed this planet, first as an oral tradition, then in written copies or in ideogrammic forms that were well guarded. 1.8. it exists in many forms and translations. 1.9. each of its forms contains the keys that unlock the knowledge, power and wisdom of the ancient empire. 1.10. with the power of the book of doom you will receive the keys so that you can work toward being accepted into the great interstellar order of algol. 1.11. the decision lies always with you. 1.12. this is so because you are the one who decides about his or her own fate. 1.13. if you think that you are ready for the book of doom, you may go ahead to reach for the keys that help

at are truly left path, small and large, from the top to the bottom. translator's note: the algolic spiritual hierarchy is somewhat reflected in the grimoire "the threefold coercion of hell by doctor johannes faust" translated into english by k.h.w. however, the names of the infernal spirits have been somewhat distorted in this german classic. the hierarchy of the o.a.i. is indeed following these ancient principles as shown in this chapter, and so is the hierarchy of all branches of the o.a.i. caput quartum: the infernal alphabet of doom part 1: letters from f through g 4.1. the first letter of the infernal alphabet is f; it is ruled by lucifer, who is emperor supreme of the great infernal empire. 4.2. the second letter of the infernal alphabet is h; it is ruled by belial, who is viceroy o

BOOK OF PLEASURE

d reach an absurd limit very early. not counting on change*(2) and (at times) the arbitrary nature of symbolism or the chance of a preserved folly, by their adoption of the traditional without a science, as having reading to the present, their symbolism is chaotic and meaningless. not knowing the early rendering, they succeed in projecting their own meagreness by this confusion, as explaining the ancient symbols. children are more wise. this conglomeration of antiquity decayed, collected with the disease of greed-is surely the chance for charity? forgetting trumpery ideas, learn the best tradition by seeing you own functions and the modern unbiassed. some praise the belief in a moral doctrinal code, which they naturally and continually transgress, and never obtain their purpose. given the

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

e definite adoptions from the old religions, especially in the early formative years of christianity. the idea of the trinity, for instance, was taken from the old egyptian triad. osiris, isis and horus became god, mary and jesus. december 25th, as the birthdate of]esus, was borrowed from mithraism which also believed in a second coming and indulged in the "eating of god. in many religions of the ancient world were found immaculate conceptions and sacrifice of the god for the salvation of the people. witchcraft ancient and modern raymond buckland, hc publications, ny 1970. some of the instruments of torture used in the bamberg witch trials lesson one: the history and philosophy of witchcraft 15 pagani and simply means "people who live in the country. the word "heathen" means "one who dwell

would not be admitted. even the evidence of young children was admissable. it is obvious from the above that the authors of the malleus maleficarum had certain obsessions. a large number of the chapters are, for example, concerned with sexual aspects of witchcraft. who were the authors of this infamous work? they were two dominicans named jakob sprenger and heinrich (institor) kramer. witchcraft ancient and modern raymond buckland, hc publications, ny 1970 6/ buckland's complete book of witchcraft all of these were followers of the old religion. this had been a wonderful opportunity for some to get rid of anyone against whom they bore a grudge' an excellent example of the way in which the hysteria developed and spread is found in the case of the so-called witches of salem, massachusetts

ver form seems intelligible to them. in lesson one you saw how, in their early development, people came to worship two principle deities: the horned god of hunting and the goddess of fertility. these, then, were our representations our understandable forms of the supreme power which actually rules life. in the various areas of wo/man's development we see that these representations became, for the ancient egyptians, isis and osiris; for the hindus, shiva and parvati; for the christians, jesus and mary. in virtually all instances (there were exceptions) the ultimate deity was equated with both masculine and feminine. broken down into a god and a goddess. this would seem most natural since everywhere in nature is found this duality. with the development of the craft, as we know it, there was

ighty club. then sped loki away. great was the joy of freya when hearhden placed brosingamene once more about her snow-white neck. great were the cries of joy from dreun and above. great were the thanks that freya, and all men, gave to the gods for the return of brosingamene" the tree: the complete book of saxon witchcraft raymond buckland, samuel weiser, ny 1974 reincarnation reincarnation is an ancient belief. it is part of many religions (hinduism and buddhism, for example) and was even one of the original christian tenets, until condemned by the second council of constantinople in 553. it is believed that the human spirit, or soul, is a fragment of the divine and eventually it will return to its divine source. but, for its own evolution, it is necessary that the soul experience all thi

ditions this is called an athame (pronounced "a-tham-ay. in the scottish tradition it is a yag-dirk and in the saxon a seax("see-ax. the knife usually has a steel, double-edged blade, though one exception is in the frosts' tradition, where it is a single-edged brass knife. it might be worth quoting from anglo-saxon magic by dr. g. storms (gordon press, ny 1974, an annotated translation of various ancient anglo-saxon manuscripts "iron manifestly takes its power from the fact that the material was better and scarcer than wood or stone for making tools, and secondly from the mysterious way in which it was originally found: in meteoric stones. it needed a specialist and a skilled laborer to obtain the iron from the ore and to harden it. indeed we find many peoples regard their blacksmiths as m

BUDGE E

e. a. wallis budge london; kegan, paul, trench, tr bner& co [1905] scanned at sacred-texts.com, may 2003. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. next: note sacred texts egypt ehh index vol. i vol. ii vol. iii the book of am-tuat by e. a. wallis budge [1905] this book is an ancient egyptian cosmological treatise which describes the tuat, the underworld that the boat of the sun god, ra, traverses during the night hours. each chapter deals with one of the twelve hours of the night. a hallucinogenic travelogue of the netherworld, this extensively illustrated book depicts hundreds of gods and goddesses that appear nowhere else in the literature. title page note contents

CASE PAUL F THE BOOK OF TOKENS

. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divide itself, becoming two. of these two, i have made known to thee my superior nature, the crown of primal will wherein i have my supreme abode. hearken now, while i expound the mystery of mine inferior nature, which standeth in the tree of life as the sephirah

hy god giveth thee" for i, who am thy father, am thy mother also; and if thou honourest me, the giver of life, then shalt thou triumph at the last, even over death [45] comment on daleth* d a l e t h, pronounced dawleth. transcribed as" d. the number 4. meaning: door. the luminous intelligence. i daleth is the sign of the combined action of kether and chokmah, or 1 and 2, expressed in 3. thus the ancient hebrew character for daleth was a triangle, although the value of the letter is 4. the values of the letters apparently conflict with the numbers of the sephiroth and with those of the tarot keys to which the letters are assigned; but 1 in the alphabet is the original one without a second. in our numerals this absolute unity is expressed by the sign 0. our figure 1 stands for the first ema

t, and in him shall be fulfilled the saying "when israel was a child, then i loved him, and called my son out of egypt" and he who knoweth this shall be a measurer of mercy, and all his works shall be rooted in the strength of my law [93] comment on teth* t e t h, pronounced tayth. transcribed as" t. the number 9. meaning: serpent. the intelligence of the secret of all spiritual activities. 1 the ancient form of the letter teth was a crude picture of a tally, in the form of a circle enclosing a cross. mispawr, m s p r "number, arawfel, o r p l "darkness, and mizraim, m tz r i m, the name given to egypt by the jews, are equivalent numerically to 380. the uraeus, or royal serpent, is the characteristic symbol of egypt. those versed in egyptian wisdom will know how truly it may be said that t

t may be said that the secret wisdom of that land is "hid in number. in egypt pythagoras learned the great mathematical principles embodied in his system. the same truths are summed up in the great pyramid. 2 nachash, n ch sh, the name of the serpent of temptation, is equivalent by number, 358, to messiach, m sh i ch, the anointed one, or redeemer "the serpent coiled around the tau" refers to the ancient form of the letter teth, a circle (suggesting the serpent holding its tail in its mouth) enclosing a cross, which was the ancient form of the letter tav (or tau. a circle enclosing a cross is a mathematical symbol of [94] c o m m e n t on t e t h the name of names, i h v h, because every circle corresponds numerically to the number 22, and every cross to the number 4. thus the circle enclo

name. the cross, as the letter tav, stands for the number assigned to tav, 400. this number represents the total manifestation of the ten sephiroth in the four qabalistic worlds, because each sephirah is regarded as being itself tenfold, so that the numerical formula for complete manifestation is 10 x 10 x 4, or 400. hence the cross or tav is a symbol of the tree of divine perfection; and in the ancient form of teth the circle surrounding the cross is a symbol of the "power of the letters, because the total number of hebrew letters is 22, and 22 is the characteristic number of any circle. arithmetic is the basis of all practical occultism. a knowledge of the esoteric properties and uses of number is indispensable to every seeker for liberation "the coiled fiery power" is the astral light

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

nt as single zips (and naturally don't have the file structure below) structure (folder and sub folders) main folder- html files- nav- navigation files seite 1 wicca01.txt- pdb- pic- graphic files- text- text file -salmun introduction- the power of white witchcraft [insert pic p007 'merlin, give me the strength to carry on' i found this prayer not in some medieval book or carved on the wall of an ancient castle but written in ballpoint pen on a page torn from a diary and left- along with scores of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tradition says that in this forest dwelled vivien, the lady of the lake of arthurian legend, and that here, having seduced merlin in ord

e womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the year are so similar in formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits [insert pic p009- magick and knowledge white witchcraft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations, especially in healing magick. this cosmic consciousness- or great

without consciously knowing their significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs an

gustine to england in ad 597, acknowledged that it was simpler to graft the christian festivals on to the existing festivals of the solstices and equinoxes. so, easter, for example, was celebrated on the first sunday after the first full moon after the spring equinox, which is where it remains today. in the same way, the crosses on the hot cross buns that we eat on good friday were originally the ancient astrological signs for the earth, and were eaten to absorb the power and fertility of mother earth. hot cross buns were still thought to retain their magical qualities until the early decades of the nineteenth century and were said to offer protection against drowning. for this reason, hot cross buns were hung from the roofs of coastal churches where their remains can still be seen. the ol

or find their own inner harmony amidst the clutter and noise of a family, rather than on more ethereal rituals celebrated by fey maidens wafting around in flower-filled gardens. but, in fact, if i were to make any claim at all to authenticity (not that authenticity matters as much as sincerity of purpose, it would be through those midland roots, which are connected to what is said to be the most ancient order of witches known. at the turn of the twentieth century, my father's family were canal people and my father grew up at a time when the boats were still a major form of transport for coal and iron. some of these midland canal people were known as 'water witches' because they practised a religion based on the sacredness of water and earth. their symbol was the six-spoked sun wheel, pain

CHAOS MAGICK AND LUCIFERISM

dable individual is fo rmed from the chaos current, while many fail over time there are those who are able to transpose their current idea of self and become something far more interesting to their particular life. the specific union of various systems of magickal practice is important to those who may seek to unite various cultures. the buddhist system, or perhaps more detailed in mentioning the ancient bon po practice of chud, presents the luciferian gnosis in its holy state, what is called complete union with the hga (holy guardian angel. the activity of severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended t

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ch she and her people belong, nana peazant has created this charm for her family's protection, even as some of the most destructive forces that they face have emerged from their own conflicts. in its composition, the charm consolidates some of the most significant icons of african american spirituality: the bible, a token of christian redemption; a root, a supernatural emblem and touchstone to an ancient heritage; and the most precious relic that nana owns, the bequest of a slave parent to a child.a twisted cord of her own mother's hair. bound together and made inseparable with twine, each element of the hand illustrates the charm's singularity of spirit. although the scene occurs in a motion picture, the real, historical implications present in it run as currents throughout this book. dau

modes of thought in the eighteenth century. to olaudah equiano and his shipmates, the unexpected chaos of a violent squall possessed meanings that went beyond the apparent realities of the visible world. the elements of sea and air bore evidence of forces that were subject to both divine will and human intervention and manifested\ 36\ a wildly dangerous struggle for control over nature. it was an ancient conflict, one in which both africans and europeans had engaged for centuries and addressed in various theological debates and formulations. who governed the forces that could endanger and destroy life or preserve it? for equiano and this band of helpless travelers, fate rested either with the benevolence of the christian god, or in the hands of a few shipboard witches, for both forces were

e western hemisphere, in the british colonies of mainland north america the african religious heritage was dramatically attenuated. and yet the gods did not die. while africans were unable to replicate their religious institutions, they usually created new, sometimes clandestine traditions that served their collective needs. although they transformed the older religions, africans maintained their ancient spiritual moorings while in america.[11] historical sources are limited in what they tell us concerning the religious experiences of african peoples in the first hundred years of settlement in mainland north america. this is not to say that religion was not an important concern for africans, or their enslavers, at this time. despite the standard rationalization by europeans that blacks wou

lost friends or stolen articles, love, finance, etc, to those who desire it" effiong also\ 142\ claimed to have the ability to "cure all kinds of diseases, drunkard [sic, by oriental science" with the allure of their professional credentials came a new emphasis on the ethnic and international backgrounds of practitioners. often, representation of the "east" created a geographical association with ancient spiritual mysteries. advertisements for specialists hailing from india or asia, possessing "hindu" or "oriental" secrets, became especially frequent in african american newspapers. in new york city, one could turn to "oku aba" a psychic who practiced the "mystical science of africa" or professor domingo "african spiritualist and occultist, mohammedan, from kano, west coast africa" as urban

is brought to bear in litigious matters. some practitioners.such as the infamous "brothers from tupelo".might defiantly acquire supernatural agents in order to intimidate judges, prosecutors, witnesses, and juries. others might surreptitiously utilize magical substances such as "goopher dust" and "uncrossing" powder or "chew the root" to secure favorable court outcomes. these practices evoke the ancient supernatural "work" in the africanbased religions santeria and vodou, which is sometimes conducted on behalf of clients with legal problems. this "work" might include private, focused ceremonies of spiritual cleansing, or the exacting rituals of animal sacrifice. even within courthouse spaces.[5] the persistence of supernatural traditions in the present day illuminates the pervasive pragma

CHRONOLOGIA RORISPERGIUS

1924. also one at willendorf. 11 cm tall. discovered in 1908. oldest paleolithic sculptures? oldest known portrayals of women? 100 small statuettes have been found. 6500 bc catal huyuk, neolithic site in turkey (central anatolia) flourished..at catul huyuk the goddess images were shown with the bull horns emerging from her womb (june campbell pg 41) 4242 bce earliest recorded date in history (in ancient egypt. egyptian calendar which is regulated by sun and moon has 360 days with 12 months of 30 days. 4000 bce astrology begins in mesopotamia. sumerians build ziggurats, the first astrological observatories. the sun, moon and 5 visible planets are used. astrological knowledge is recorded in cuneiform on clay tablets. 3761 bc first day of jewish calendar (according to jewish sources. 3760 bc

merians build ziggurats, the first astrological observatories. the sun, moon and 5 visible planets are used. astrological knowledge is recorded in cuneiform on clay tablets. 3761 bc first day of jewish calendar (according to jewish sources. 3760 bc the assyrian calendar begins with the first recorded year of the "beginning of civilization (shooraya d'mdeetanayoota) as seen through the eyes of the ancient bet-nahranaye (mesopotamians. these ancient inhabitants of assyria, babylon, and sumer believed that civilization was a "gift from the gods" and it was marked from the time "kingship was lowered from heaven" 3200 bc writing in sumerian tablets 3100 bce pyramid texts [egy. 2953-2838 chinese emperor fu hsi, produced first w.v. of i ching 2700 bce the great pyramid of khufu is built in accord

ift from the gods" and it was marked from the time "kingship was lowered from heaven" 3200 bc writing in sumerian tablets 3100 bce pyramid texts [egy. 2953-2838 chinese emperor fu hsi, produced first w.v. of i ching 2700 bce the great pyramid of khufu is built in accordance with astronomical factors. 2494-2345 pyramid texts [egy. 2340 bc first imperial dynasty of egypt 2300 bc astarte, one of the ancient forms of the universal great goddess, was worshipped by the iranians in her form as anahita. her image was found in sumeria around 2300 bc. in the tibetan pantheon she is a manifestation of the sky goddess kaladugmo (mkhah.la.gdug.mo) or ma namkha (ma.nams.mkha) or 'mother sky. 2000 bc indo-aryans left proto-aryan homelands (eastern iranian steppes of ancient sogdiana, chorasmia, and bactr

8-551 zarathustra/zoroaster 600- taoism (or daoism) is established in china as a religion by the legendary lao-tzu 580- 530 pythagoras was initiated into the egyptian mysteries (disciple of anaximander) 560 buddha was born c. 550? bon was introduced to tibet when there occurred a mass migration of iranians from sogdhiana in north-east iran to the northern parts of tibet. they brought with them an ancient form of polytheistic mithraism and the araimic alphabet. 550- the celts invade the island of britain. 535 bc pythagoras sets up esoteric colony near crotona in southern italy where scholars learn about numerology, astrology and the occult arts, which pythagoras learned during his 20 years of travels in babylon and egypt. 500 bce w.v. gensis, exodus, numbers (o.t) 475 bc empedocles of agrig

alexander the great born 350 bc petosiris, chief administrator of the temple of khumunu (hermes) near hermopolis becomes known for mastering egyptian esoteric astrology. 350 (hist) tao-te ching [tao. 340 writings of chuang-tzu [tao] c. 330 manetho of sebennytos egyptian historian, priest at heliopolis under ptolemy i and ptolemy ii wrote aegyptiaca a collection of three books about the history of ancient egypt, commissioned by ptolemy ii in his effort to bring together the egyptian and hellenistic cultures. mentioned 36,525 manuscripts of hermes. these books state that the world was made out of fluid; that the soul is the union of light and life; that nothing is destructible; that the soul transmigrates; and that suffering is the result of motion. 330 bc alexander the great (356-323 bc) he

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

hold of; howbeit, i was caught at several times by others, from whom yet as well as i might, i still guarded myself with hands and feet. for we imagined no other but that we should all be set at liberty, which yet fell out quite otherwise. for after the nobles who looked upon us from above through the hole had recreated themselves a while with our struggling and lamenting, a certain hoary-headed ancient man called to us to be quiet, and having scarcely obtained this, began (as i still remember) to speak on thus: if the poor human race were not so arrogant it would have been given much good from my mother s heritage, but because the human race will not take heed it lies in such straits and must be held in prison. and yet my dearest mother will not regard their mischief, she leaves her love

schief, she leaves her lovely gifts that many a man might come to the light, though this may chance but seldom that they be better prized nor reckoned as mere fable. therefore in honour of the feast which we shall hold today, that her grace may be multiplied a good work will she do: the rope will now be lowered whoever may hang on to it he shall be freed. he had scarcely finished speaking when an ancient matron commanded her servants to let down the cord seven times into the dungeon, and draw up whosoever could hang upon it. good god! that i could sufficiently describe the hurry and disquiet that then arose amongst us; for everyone strove to get to the cord, and yet only hindered each other. but after seven page 5 minutes a sign was given by a little bell, whereupon at the first pull the s

re leave off your lamentation which is but for a few days. as soon as he had finished these words, the cover was again put to and locked down, and the trumpets and kettle-drums began afresh, yet the noise of them could not be so loud but that the bitter lamentation of the prisoners which arose in the dungeon was heard above all, which soon also caused my eyes to run over. presently afterwards the ancient matron, together with her son, sat down on seats before prepared, and commanded the redeemed should be told. now as soon as she had demanded everyone s name, which were also written down by a little page; having viewed us all, one after another, she sighed, and spoke to her son, so that i could well hear her, ah, how heartily i am grieved for the poor men in the dungeon! i would to god i c

us lords, and possessed all the goods upon earth, and were seated at table, who would there then be to bring up the service? whereupon his mother held her peace, but soon after she said, well, however, let these be freed from their fetters, which was likewise presently done, and i was the last except a few; yet i could not refrain (though i still looked upon the rest) but bowed myself before the ancient matron, and thanked god that through her, he had graciously and fatherly vouchsafed to bring me out of such darkness into the light. after me the rest did likewise, to the satisfaction of the matron. lastly, to everyone was given a piece of gold for a remembrance, and to spend by the way, on the one side of which was stamped the rising sun, and page 7 on the other (as i remember) these thr

ter in it, yet i think it not impertinent to recount it. i thought i was upon a high mountain, and saw before me a great and large valley. in this valley were gathered together an unspeakable multitude of people, each of which had at his head a thread, by which he was hanged from heaven; now one hung high, another low, some stood even almost upon the earth. but through the air flew up and down an ancient man, who had in his hand a pair of shears, with which he cut here one s, there another s thread. now he that was close to the earth was so much more ready, and fell without noise, but when it happened to one of the high ones, he fell so that the earth quaked. to some it came to pass that their thread was so stretched that they came to the earth before the thread was cut. i took pleasure in

COLLIER IRENE CHINESE MYTHOLOGY

rful religious and mythical figures: the buddha, a real, historical person who later became a divinity, and kuan yin, the goddess of mercy. it also introduced the concept of reincarnation, the idea that a person may be reborn into another life. myths might contain elements and characters from all of these sources, and for this book we have chosen stories that reflect their influences. many of the ancient myths are from the fabled era of the ten legendary kings, a time before the dawn of history. thereafter, the historical period of chinese history is divided into a series of dynasties until the year 1911, the beginning of the period of modern government. a dynasty is a succession of rulers, all from the same family. each dynasty was unique in its approach and accomplishments. since each ru

orytellers, merchants, travelers, muralists, sculptors, painters, chinese opera and theater troupes, puppeteers, and novelists. preface 13 in the 1920s, the chinese government finally attempted to collect myths told by the peasants. scholars were astounded by the volume and variety of the stories they found. by then, each province had developed its own beloved version, or several versions, of the ancient stories. there was little consistency found in the mythology. unlike the greeks, whose pantheon, or collection of gods and heroes, is well defined and frozen in time with the passing of their civilization, the chinese are still changing and evolving their mythology, just as their country s history also continues to evolve. today, television producers, moviemakers, animation artists, and co

thology. unlike the greeks, whose pantheon, or collection of gods and heroes, is well defined and frozen in time with the passing of their civilization, the chinese are still changing and evolving their mythology, just as their country s history also continues to evolve. today, television producers, moviemakers, animation artists, and computer game designers carry out the tradition of reinventing ancient myths to fit modern times. despite having many themes and variations throughout the centuries, most chinese myths contain one common central element: the survival of ordinary people against great odds, sometimes aided by the gods, sometimes punished or inhibited by them. the quest for food and shelter is an essential one, facing chinese people even today, as overpopulation and natural disa

to strike. individual acts of self-sacrifice and initiative are still essential to solve problems faced by the common man. now, as in the past, at the core of many myths is the story of the people s struggle to survive on this beautiful, fragile, and unsteady planet. chinese mythology 14 1 panku creates the world introduction the earliest chinese texts contain many myths about wondrous rulers of ancient times; however, there are no creation stories to be found among them. the story of panku is probably the closest chinese version of a creation myth. it first appears in the han dynasty (206 b.c. a.d. 220, hundreds of years after the first stories were told about the ancient rulers. many experts believe that the story of panku was molded and influenced by the caravan traders who wound acros

found locked together in every being, every situation. as one seems to be gaining the ascendancy, the other arises for they each carry the seed of the other within them as the yin yang symbol so clearly illustrates.3 22 2 nuwa creates people introduction whereas panku, the creator of the universe was male, the creator of people was a female goddess named nuwa. nuwa is briefly mentioned in several ancient chinese texts, a classic of history (eighth century b.c, a classic of mountains and seas (third century b.c, and questions of heaven (fourth century b.c).1 in addition, many images of nuwa have been uncovered on ancient chinese bronze sculptures and paintings. like many of the early chinese gods, nuwa was half animal, half divine. most often, nuwa had the face and arms of a human but the b

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

banishings can be done in the vault. in addition, no invoking pentagrams or hexagrams can be made directly inside the chamber of the vault. thus, the altar must be re-charged outside the confines of the vault. next, four knocks are given with the words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be christian to realize the invoking power of the word christ. is not christ within all of us?

COSIMANO CHARLES ELEMENTARY PSIONICS

se a relationship is bad enough, but to lose a dinner is worse (the first thing they teach us in writing school is never to turn down a free meal because you never know where your next one is going to come from) there is only one problem. you have no idea where to look and you have this sneaking fear that the neighbor's child may have eaten it while you were babysitting. nil desparandum (which is ancient italian for don't despair. you have your trusty pendulum and this book. stand and hold the pendulum away from you and visualize the ring, while humming wagner. well, you don't have to hum the wagner. the pendulum will swing away from in the direction of the lost object. all you have to do now is follow the pendulum in the direction that it swings until it stops going back and forth and sta

COVENANT OF SAMYAZA

s of the chiefs of the watchers: first i, samyaza, then arstikapha, armen, kakabael, turel, rumyel, danyal, kael, barakel, azazal, armers, bataryal, basasael, ananel, turyal, simapiseel, yetarel, tumael, tarel, rumel, azazyel. and we took wives who begat the gibborim, elevating the race of man with daimonic seed. these gibborim were of great stature, and were the heroes, the mighty and renown, of ancient days. our gift supplemented that of satanael's, being the gift of the arts of civilization, the knowledge of kosmos and earth. verily did we become the fathers of civilization, of all arts among man. these are the arts which we did teach unto man: azazyel taught metallurgy, the making of weapons, the workmanship of jewellery, the use of precious stones, of paint, cosmetics and dyes, so tha

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

the cape. it will become, you could say, the cape of no hope. this magnetic pattern will then attract to it the experiences which ensure that we remain poor and downtrodden. we will have created our own reality. this is so, so vital to understand, not only in relation to this book, but in the context of life itself: we create our own reality. xviii..and the truth shall set you free religions and ancient texts going way back have had a common theme of 'reaping what you sow 'an eye for an eye and a tooth for a tooth, and 'what you do to others will be done to you. the word by which this process is now best known is 'karma. too often this karma is seen in only negative terms. something unpleasant happens to some people and they say it must be their 'karma. it is presented as almost a form of

hat the interference has come. whenever i speak of the extraterrestrial consciousness or the prison warder consciousness i am referring to manipulation from the fourth dimension via either thought control or direct intervention. both the hijacking extraterrestrials and those with humanity's interests at heart were regular visitors to the earth thousands of years ago. they became the 'gods' in the ancient texts and legends which have formed the foundations of most, perhaps all, of the major religions of today. if an extraterrestrial landed on the planet in ancient times in an astonishing anti-gravity spacecraft, or you saw a psychic vision of someone on another frequency, you would sure as hell think he or she was a god! and they did. this is where the 'gods- particularly the angry, judgmen

hat man is not permitted to tell" 2 corinthians 12: 2-4 again, this is paralleled by many of today's accounts of extraterrestrial abductees who have told of being taken into other dimensions of reality by ets, sometimes in their body, sometimes out of it. st paul and the prophet called enoch speak of seeing many heavens when they were 'taken up; this corresponds with the stories in the vedas, the ancient holy books of india which were written in the original sanskrit language. these describe seven higher planes and seven lower planes around this planet. some people still talk of being in 'seventh heaven' when something wonderful happens to them. one of these 'planes' is our third dimension and just above us vibrationally is the level which has manipulated us. in the book of enoch, the 'wat

of tibetan buddhism, was said to have left tibet in a celestial chariot.5 something similar was claimed for the biblical prophet elijah when he left israel6 and for the central american god, quetzalcoatl.7 descriptions of flying discs, flying boats, and celestial chariots, abound on all continents and in all cultures. still today we relate 'heaven' to the sky, because that is where the 'gods' of ancient time came from in their spacecraft. the aborigines of australia speak of three ancestral beings, called the djanggawul, who were connected with the planet venus, as was quetzalcoatl and the polynesian deity, kahuna.8 add to all these the many examples cited in the robots' rebellion and countless other books, linking ets with the creation and supervision of the earth races, and only a padlo

huna.8 add to all these the many examples cited in the robots' rebellion and countless other books, linking ets with the creation and supervision of the earth races, and only a padlocked mind could dismiss at least the possibility- i would say probability- that extraterrestrials are at the heart of human history and the events that have shaped that history. there are so many themes which link the ancient texts with descriptions of ufo sightings and extraterrestrials of today. ufo investigators tracked down the alleged author of a report known as the memorandum. bill english was a former captain in the veil of tears 7 intelligence with the green berets in vietnam involved in the retrieval of a b-52 bomber forced down in the jungle by a ufo. he claims to have spent three months in a psychiat

DAVID ICKE CHILDREN OF THE MATRIX

eings are its prisoners. the predator is our lord and master. it has rendered us docile, helpless. if we want to protest, it suppresses our protest. if we want to act independently, it demands that we don't do so. i have been beating around the bush all this time, insinuating to you that something is holding us prisoner. indeed we are held prisoner "this was an energetic fact for the sorcerers of ancient mexico. they took us over because we are food for them, and they squeeze us mercilessly because we are their sustenance. just as we rear chickens in chicken coops, the predators rear us in human coops, humaneros. therefore, their food is always available to them "no, no, no, no [carlos replies "this is absurd don juan. what you're saying is something monstrous. it simply can't be true, for

which is none other than the anxiety of the predator who fears that any moment now its manoeuvre is going to be uncovered and food is going to be denied. through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient for them. and they ensure, in this manner, a degree of security to act as a buffer against their fear "the sorcerers of ancient mexico were quite ill at ease with the idea of when [the predator] made its appearance on earth. they reasoned that man must have been a complete being at one point, with stupendous insights, feats of awareness that are mythological legends nowadays. and then, everything seems to disappear, and we have now a sedated man. what i'm saying is that what we have against us is not a simple preda

da, 1998 the plot any thousands of years ago, way back in "pre-history, there was a highly developed civilisation in the pacific, which has become known as lemuria, or mu. these peoples and others also founded another great culture on a landmass in the atlantic, which we know as atlantis. the knowledge that created these advanced societies, the knowledge that built the fantastic and unexplainable ancient structures like the great pyramid and other amazing sites across the world, came from the stars- extraterrestrials of many varieties. some were tall blond-haired, blue-eyed, types, while others took a reptilian form (see picture section for artists' impressions of these beings. these and others came here from constellations like orion, draco, andromeda, lyra, and bootes, and other location

an form (see picture section for artists' impressions of these beings. these and others came here from constellations like orion, draco, andromeda, lyra, and bootes, and other locations like the pleiades, sirius, vega, zeta reticuli, arcturus, aldebaran, and elsewhere. australian aborigines, african tribes, the babylonians, and south american indians are just some of the diverse peoples who claim ancient connections with such places. the reptilians are a tall, mostly humanoid-type race, with snake-like eyes and skin and they are connected to the classic "greys" with the big black "eyes, which have become the very symbol of the "et. often these various extraterrestrial factions battled for supremacy in the legendary "wars of the gods. these technologically advanced beings were believed to b

"there are more potential combinations of dna (physical forms) than there are atoms in the universe" on that basis, given the fantastic diversity of the reptilian species on the earth alone, it would be more amazing if there were not reptilians of a humanoid and intelligent variety. these "gods" interbred with each other and the more primitive earth people and these unions are recorded in endless ancient accounts. these were the sons of god who interbred with the daughters of men to seed the hybrid race, the nefilim, as described in the old testament book of genesis. the most important interbreeding was between the reptilians and the blond-haired, blue-eyed, nordic peoples, both of extraterrestrial origin, as an alliance was formed between factions of these races. the union produced what h

DAVID ICKE THE BIGGEST SECRET

litical and economic control is beingcentralised through the european union, the united nations, the world tradeorganisation, the multilateral agreement on investment, and the stream of otherglobalising bodies like the world bank, international monetary fund and the g-7/g-8summits. behind this constant and coordinated centralisation is a tribe of interbreedingbloodlines which can be traced to the ancient middle and near east. they emerged fromthere to become the royalty, aristocracy and priesthood of europe before expanding theirpower across the world, largely through the great british empire. this allowed the tribeto export its bloodlines to all the countries the british and european powers occupied,including the united states where they continue to run the show to this day. there havebee

on ofpossibility the size of a pea and, naturally, from those who know it to be true and dontwant the public to believe it. but so what? who cares? i dont. as candhi said: even ifyou are in a minority of one, the truth is still the truth. so heres the story, punchesunpulled.in summary, a race of interbreeding bloodlines, a race within a race in fact, werecentred in the middle and near east in the ancient world and, over the thousands ofyears since, have expanded their power across the globe. a crucial aspect of this hasbeen to create a network of mystery schools and secret societies to covertly introducetheir agenda while, at the same time, creating institutions like religions to mentally andemotionally imprison the masses and set them at war with each other. the hierarchy ofthis tribe of

speed of light, 186,000 miles per second, it would take you 4.3 years to reach thenearest star to this solar system. it says much for humanitys level of indoctrination thatto speak of extraterrestrial life is to appear cranky, yet to dismiss it and suggest that lifehas only emerged on this one tiny planet is considered credible! you only have toconsider the amazing structures that abounded in the ancient world to see that anadvanced race existed then. we are told that only people primitive in comparison tomodern humans lived in these times, but that is patently ludicrous. like most officialthinking the historical and archaeological establishment makes up its own stories,calls them proven facts, and simply ignores the overwhelming evidence that they arewrong. the idea is not to educate, but

veal the white subsurface and through this method werecreated incredible depictions of animals, fish, insects and birds. some of them are solarge they can only be seen in their entirety from 1,000 feet in the air! the knowledgewhich allowed wonders like nazca, baalbek, the great pyramid at giza and otheramazing creations to be built with such precision and scale, came from an advancedrace who, in ancient times, lived among a far more primitive general population. thisrace is described as the gods in the old testament texts and other works and in oraltraditions of antiquity. i can hear followers of the bible denying that their book speaksof the gods. but it does. when the word god is used in the old testament it is oftentranslated from a word that means gods, plural- elohim and adonai are t

ological feats of such magnitudeshould be seen as gods by a people unable to comprehend such abilities. in the 1930s,american and australian servicemen landed their planes in remote parts of new guineato drop supplies for their troops. the locals, who had never seen a plane, believed theservicemen were gods and they became a focus of religious beliefs. this would havebeen even more extreme in the ancient world had their advanced race been beings fromother planets, stars or dimensions, flying craft more advanced than anything flown (atleast officially) by todays military. an influx of knowledge from outside this planet oranother source would explain so many of the mysteries that official history greets with4a deafening silence. the incredible feats of building also become explainable and so

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

society is a splendid camaraderie of 'free and accepted' men enjoined to devote themselves to ethical, educational, fraternal, patriotic, and humanitarian concerns. the invisible society is a secret and most august [defined as 'of majestic dignity, grandeur] fraternity whose members are dedicated to the service of a mysterious arcannum arcandrum [defined as 'a secret, a mystery [hall, lectures on ancient philosophy, p. 433] there are many men within freemasonry who are well-meaning and they make up the visible or "good works" organization of freemasonry. they also have no knowledge of the invisible organization within freemasonry. albert pike said something very interesting concerning the brethren in the visible society "masonry, like all the religions, all the mysteries, hermeticism, and

ine, precisely 900 west of the capitol. the washington monument(left) is the most important presidential monument to the occultist, because it is an obelisk set inside a circle. what, you are probably saying, is an obelisk? an obelisk is a tall, four-sided stone pillar tapering toward a pyramidal top. the obelisk is critically important to the occultist because they believe that the spirit of the ancient egyptian sun god, ra, resided in the obelisk. thus, the obelisk represents the very presence of the sun god, whom the bible calls satan! there are only three major obelisks in the world today, and two of them are in the united states. according to epperson in his book "the new world order, the first major obelisk was constructed in st. peter's square in rome, and is so placed that every po

the entire human race. freemasonry is a worship of lucifer by the top 5% of all masons. you can spot evidences of satanism all over the world. there are numerous masonic/satanic symbols on this web site, all of which originate from this secret society called "the brotherhood of the serpent/snake" many call it "big brother" without even realizing its extraterrestrial origins. it was also known in ancient egypt as "the mystery schools" freemasonry is the secret organization famous for its use of christianity as a tool for control. the king james version of the bible, edited by sir francis bacon (a 33rd degree freemason, is used to create order in society through the implementation of a belief system geared towards their fascist ideologies. the chaos is carefully orchestrated to insure the p

the hexagram is a powerful tool to invoke satan, and is a sign of antichrist (6 points, 6 angles, 6 planes- 666) the 5 pointed pentagrams multiplied by the 13 stars equals 65, the same cabalistic number as mentioned above. this makes one wonder with whom or what, we are to dwell in unity! the eagle replaced the phoenix in 1841 as the national bird. the phoenix has been a brotherhood symbol since ancient egypt. the phoenix was adopted by the founding fathers (freemasons) for use on the reverse of the first official seal of the united states after a design proposed by charles thompson, secretary of the continental congress. to the right of george washington's portrait on the front of the american dollar bill you will see the seal of the department of the treasury. it comprises of a key, the

DAVIDSON DAN SHAPE POWER

into pure aetheric force and then using aether in experiments, etc. 1.1.1 historical terms for aether there are many terms, which when analyzed, lead to a characterization of a common space energy. terms such as prana from hindu/yogi literature, ether or aether from physics and metaphysics prior to the late 20th century, orgone energy from the breakthrough research of dr. wilhelm reich, chi from ancient to modern chinese medicine and martial arts in general, all have very similar characteristics. one term which is used in many of the new science circles is "zero point energy (zpe. from classical physics, we learn that atoms can be thought of as miniature solar systems with electron planets orbiting a nuclear sun. the electrons, according to classical physics, should radiate away their ene

that zpe is really another name for aether. the only redeeming feature, in my mind, is that it allows physicists to save face by inventing a new unsullied term for aether which has a disreputable name in the physics community due to it being "disproved" by the early michaelson morley experiment "a rose by any other name" the aether spoiling of the ter with an "a" in front was used extensively in ancient literature. i prefer the term "aether" to distinguish it from the word ether which is an anesthetic. 1.1.2 aether and its conversions it is my contention that aether manifests in myriad ways. aether interacts with three dimensional matter and matter is a bound form of aether. all the various forces such as gravity, magnetism, electricity, and the nuclear forces are due to activities in aet

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

waterways that cross one above the other generate a vortexing energy in the aetheric field which seems to affect people's health. researchers have even found that trees growing over one of these spiral energy points will be affected by the vortexing energy and grow in a twisted pattern. about that same time, alfred watkins of herefordshire, england, made the interesting discovery that many of the ancient holy sites lined up in straight lines. he called these "leys" or ley lines. he theorized that the ancient people from the neolithic and into the christian era located their holy sites on these ley lines. dowsing revealed that these ley lines are part of the earth's energy system. 3.2 ley-lines ley lines are another manifestation of aetheric energy. ley lines originate above the earth's sur

o a person's health. the cathie grid is supposedly similar to the hartmann net but the cathie grid is made of rectangles that are 45 nautical miles square. cathie believes the grid spacing is related to gravity, the speed of light, the mass of the earth and other natural earth constants. bruce cathie's research points to ufos traveling on this grid system. figure 3.3-2 hartmann net earth grid 3.4 ancient shape power use of earth energies some indian tribes in southwestern united states used shape power in conjunction with earth energies to collect and focus earth energy in and around their dwellings, and their ceremonial buildings called kivas. kivas act as a magnetic center to draw energies from the surrounding area and refocus them out the top center of the kiva. another ancient shape po

DEITUS

e application of the magician s magical will to the process of expansion of consciousness with the ultimate aim to remanifest as a god, when the magician can finally say, xem, deitus, or i am god. then a new aeon will begin, a new word will be spoken, and a new law dictated. i have said, the word of the aeon is deitus for man has become god, lucifer has risen, the heavens have been conquered, the ancient ones rule once more the meaning of this is as follows. lucifer is a metaphor for man. the rise of lucifer represents the rise of man to the status of a god. heaven is an archetypal sphere which man has defined as the abode of the gods. since man has become a god, the heavens have been conquered. man is now a resident of the archetypal heavens and the earth will become man s paradise. the a

ning of this is as follows. lucifer is a metaphor for man. the rise of lucifer represents the rise of man to the status of a god. heaven is an archetypal sphere which man has defined as the abode of the gods. since man has become a god, the heavens have been conquered. man is now a resident of the archetypal heavens and the earth will become man s paradise. the ancient ones are an allegory to the ancient primordial power which exists within man. for it was said by the sumerians, the blood of kingu, leader of the armies of chaos, flows within the veins of man, and also, the ancient ones (man) will once more rule. all of these statements are therefore symbolic and refer to the rise of man as a god. the realization of deitus is the recognition that man has become a god. there is within man, h

heirs of creation. we must then assume the responsibilities which come with recognition of being gods and begin to act in a manner that reflects the wisdom, enlightenment, beauty, power, and majesty which is within us. it is not required of us that we become pure or blessed, or that we become all-loving and charitable. these concepts are christian corruptions. we must become, like the gods of the ancient world, unique, powerful, and glorious beings an apollo, an artemis, a zeus, or an aphrodite. i say that such beings as these cannot be judged for they are governed each by their own laws alone. they set their own values and move in their own spheres. i have said that man has already become a god, but this knowledge is not yet fully realized and will not be fully realized until the end of t

DEMONIC BIBLE

s a single satanist before the inquisition, but as a result of christian oppression (and repression) the cult of satanism and practice of witchcraft and magic developed. those evil masons& brothers of the rosy cross masonic lodges, which began to appear in france and england in the 18th century and spread to other countries, made a number of false claims: a) the origin of masonry can be traced to ancient jerusalem and the construction of solomon s temple, b) freemasonry is linked with the knights templar, and c) the leader of the lodge is in contact with master beings who live in the himalayas the illuminati. the early lodges had no connection to each other but made similar claims of possessing hidden knowledge passed down from ancient times or from a race of secret masters in the east. in

tion were greatly distressed to see titles being awarded to people who did nothing more than give funds to the church. the argument for the awarding of the titles was that material success is an indication of satanic might and therefore the individuals in question deserved the titles regardless of their knowledge or previous commitment. michael aquino, claiming to be in contact with satan (in the ancient egyptian form of set, wrote the book of the coming forth by night in which he declared the start of the aeon of set, a succession to the aeon of horus. the word of the aeon was xeper, an egyptian word which means to become or to come into being. the egyptian god xepera was associated with the scarab beetle and was the god of expansion of consciousness. michael aquino claimed to be the seco

he scarab beetle and was the god of expansion of consciousness. michael aquino claimed to be the second beast from the book of the revelation of jesus to st. john the apostle and the spiritual son of aleister crowley described in the book of the law. in contrast to the church of satan s professed atheism, the temple of set embraced the literal existence of set, not as a christian devil, but as an ancient egyptian god associated with the night sky and with the expanding of consciousness. according to aquino, horus and set were the gods of ancient egypt prior to the syrian invasion. later, set was personified as evil, the enemy of osiris. one of set s titles, set-hen was adopted by the jews and became satan. by using a more ancient name for satan, the temple of set was able to escape the acc

fer is the rise of man to his eventual destiny. the aeon of lucifer did not utterly destroy the aeon of set, but augmented it. set is the "dynamic" of the universe, the source consciousness which- through man- is creating god "the word of the aeon is- deitus- for man has become god, lucifer has risen, the dragon has awakened, the gates have been flung wide and the heavens have been conquered. the ancient ones rule once more. by your will alone, the genetic code of man has been altered. by thelema and by xeper, you are now deitus! a new race, a superior race, has been born. no longer shall you be called "homo sapien; you are now "homo deitus! no longer shall you be called man for you have become god. you and your seed shall live immortal upon the earth, as gods upon the earth. the aeon of l

a criminal. satanists are superior. the masses exist to serve. the life of one satanist is worth the lives of a hundred thousand men. concerning the rituals the demonic bible is written upon parchment made from human flesh in ink made from human blood in a strange alien script, the language of the daemons, dark gods from a time before the creation of man. this dark book contains the magic of the ancient ones. many of its rituals involve human sacrifice, cannibalism, rape, and torture. the demonic bible has been revealed, at least in part, to those sorcerers and magicians throughout history who have walked the dark path. these magicians have translated passages from the demonic bible into various languages, often changing certain words in order to hide the true nature of the work. the grim

DIABOLUS

or the purity of fire, while set represents night and strengthening the self, and also the opposite which set purifies and horus strengthens. set is also considered in the egyptian book of the dead, to be the greatest of all the gods, as it is sethan who has mastered the dragon of chaos apep and it now serves him and became part of his essence. sethan as he is often called is considered the most ancient yet distinctly clear form of the opposer and adversary. charles pace (born 1920 date of death currently unknown, the obscure luciferian called himself a satanist or a setanist, and was a priest of set and anubis in a well known witchcraft coven in london under gerald gardner, a former student of aleister crowley. charles pace was known as hamar at and was a mortician by trade. his primary

u, who is the son of set. it is said 7 azothoz, a grimoire of the adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian hecate, as they are deific forces over both the celestial and infernal realms and like dogs, were able to see in the night. as alexander sanders wrote, the inverted triangle was the symbol of the left hand path- after the great flood, the ancient egyptians used these triangles to represent a triad of deities. the people of neph-kam, the black lands of lower egypt used the triangle of darkness, led by sethan and supported by anubis and sekhmet. alex sanders lectures magick and sorcery within egyptian cults survived long beyond the death of that culture. consider the graeco-roman period, when wax figures were implemented as focus poi

nthoou, lerthexanax, aemina. the leyden papyrus, editied by f. griffith& herb thompson as set was considered to be friendly unto the shades of the dead, there is perhaps a closer connection between him and his illegitimate son anpu (anubis) than what can be commonly realized. the belief in the spirits of the dead and the survival of the psyche after physical death was a foundation of the magic of ancient egypt. in accordance with the lore, man consisted of a physical body, a double, a shadow, a soul, a heart etc. the khu itself was the spirit of the man but the ka was considered to be the spiritual body which took nourishment from the offerings at the funeral ceremonies. the dead and such were honored among the egyptians, who regularly brought food and drinks to appease the khu into stayin

coal, black and ashen. and as he handed to him he said: by means of these weapons, az (concupiscence) will devour that which is thine, and she herself shall starve, if at the end of nine thousand years thou hast not accomplished that which thou didst threaten to demolish the pact, to demolish time -from the zatsparam, from the dawn and twilight of zoroastrianism r.c. zaehner ahriman is within the ancient persian lands and lore the devil incarnate. known also as arimanius and angra mainyu, this sorcerous daemon was suggested by texts associated with zurvan to be the first born of the god zurvan, who is infinite time and space. his brother, ahura mazda is the christ like figure or opposite god who fought against ahriman for control of the world; it is this very balance which is kept in conti

mous serpents arose from the wounds and slowly became one with zohak even when the serpents were cut the later came forth again. ahriman came unto zohak disguised as a learned elder and suggested that they feed the brains of men to the serpents. azhi dahaka, as he became, was a feared demonic sorcerer, one 13 digital edition edited by joseph peterson. 14 firdawsi, the epic of kings, hero tales of ancient persia translated by helen zimmerman. 13 whose pact with the devil was said to have lengthened his life and transformed him into a immortal daeva or demon, even later mythological reference that dragons and other serpents rise from his body. this can be connected by the libation vase which was of gudea, dated from 2350 b.c. which was found at telloh. this vase contains an image of two snak

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

a person using magickal or psychic methods. in reality they are very rare, almost non-existent. when they do occur they are usually caused by a current of anger or rage (or other strong emotion) and hit you at your "weakest link" atziloot: pronounced "ahts-ih-loot" it is the uppermost of the four kabalistic worlds. it means the world of archetypes or emanations. augur: any number of high ranking ancient roman priests who were considered oracles, performing divinations (q.v) for the good of the state or private citizens. augurs were astrologers, and diviners which interpreted such omens as the flight of birds or the occurrence of thunder and lightening. they were of the noble class, and wore white robes, trimmed in purple. there is an old legend that states that several druids of gaul and

y a specific technique rather than spontaneously. the different types or techniques of divination are too may to mention here, but western occultism favors astrology (q.v, palmistry (q.v, the tarot (q.v, numerology (q.v, and more recently, the runes (q.v. dowsing: a method for seeking out material objects, and living beings, usually with the use of a "fork" or other instrumental aid. druidism: an ancient celtic brotherhood of scholarly priests that underwent a modern revival in minnesota in the early 1960's. druids worship in groups called groves (q.v) and venerate the goddess through trees, especially the oak. like modern witches (q.v, they believe in reincarnation- e- earth: 1) one of the five magickal elements. it has the qualities of coolness and dryness. the element of the north. 2) o

ial in the brain. elemental: 1) a non-physical entity composed entirely of one of the magickal elements. these entities should actually be more properly called "elementaries (q.v) according to classic grimoires (q.v. 2) a spirit formed entirely from one of the four magickal elements (q.v) being: fire= salamanders; air= sylphs; water= undines; and earth= gnomes. these attributions were made by the ancient german occultist, paracelsus. 3) a "nature spirit" one of the living beings of the astral (q.v) world. less individuated than human beings, sub rational, highly sensitive, emotional, and imaginative creatures with the primary make up of one element (q.v) and that element's attributes. elemental, artificial: an entity similar to an elemental, but created by a magician from an element (q.v)

n written by people who were members of that order, or who were directly or indirectly influenced by that organization. hexagram: a star of six (6) points formed by two overlapping equilateral triangles. also called the star or shield of david, it is the symbol of modern day jewish faith. in modern magick, it is used to evoke (q.v, invoke (q.v) and banish (q.v) the spirits and powers of the seven ancient planets. a celestial symbol of the macrocosm (q.v) in the greater and lesser rituals of the hexagram. see lbrh (q.v. this figure is used by members of the order of the astral star when a figure involving planetary operation requiring the applications of elemental (q.v) fire (q.v) or water (q.v) is needed. hexagram, unicursal: a hexagram (q.v) that is drawn with a single, unbroken, reflecti

all sacrifices. in the order of the astral star, a junior officer of a stellar temple [s.t. a member of clergy (deacon/ deaconess) of a working lodge of the society who serves as the warden of the north in regular workings. kether: hebrew for "crown. pronounced "keh-tehr" it is the first (1st) sephirah (q.v) on the tree of life (q.v. it is at the top of the middle pillar on the tree. king, yi: an ancient book of wisdom from china, commonly called i ching. like the tarot (q.v, it has many spiritual purposes, but is popularly known for giving divinations. kobaloi: a greek word used to indicate a wicked spirit invoked by rogues. the origin of the german kobold and the english goblin (q.v. kobolds: mischievous earth elementals that are said to inhabit german households. krishna: although only

DION FORTUNE MYSTICAL QABALA

illars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know there is a western tradition. scholarship is baffled by the intentional blinds and defences with which initiates both ancient and modern have wrapped themselves about, and concludes that the few fragments of a literature which have come down to us are medieval forgeries. they would be greatly surprised if they knew that these fragments, supplemented by manuscripts that have never been allowed to pass out of the hands of initiates, and completed by an oral tradition, are handed down in schools of initiation to thi

iches it and becomes part of the common heritage. 6. it is not necessarily incumbent upon us to do certain things or hold certain ideas because the rabbis who lived before christ had certain views. the world has moved on since those days and we are under a new dispensation but what was true in principle then will be true in principle now, and of value to us. the modern qabalist is the heir of the ancient qabalist, but he must re-interpret doctrine and re-formulate method in the light of the present dispensation if the heritage he has received is to be of any practical value to him. 7. i do not clairn that the modern qabalistic teachings as i have learnt them are identical with those of the pre-christian rabbis, but i claim that they are the legitimate descendants thereof and the natural de

ith the court of the royal adepts. when we read of solomon sending to hiram, king of tyre, for men materials to aid in the building of the temple we know that the famous tyrian mysteries must have profoundly influenced the hebrew esotericism. when we read of daniel being educated in the palaces of babylon we know that the wisdom of the magi must have been accessible to hebrew illuminati. 11. this ancient mystical tradition of the hebrews possessed three literatures: the books of the law and the prophets, which are known to us as the old testament; the talmud, or [page 4] collection of learned commentaries thereon; and the qabalah, or mystical interpretation thereof. of these three the ancient rabbis say that the first is the body of the tradition, the second its rational soul, and the thir

christian church persecuted and stamped out the esoteric section, destroying every trace of its literature upon which it could lay hands in striving to eradicate the very memory of a gnosis from human history. it is recorded that the baths and bakehouses of alexandria were fired for six months with the manuscripts from the great library. very little remains to us of our spiritual heritage in the ancient wisdom. everything that was above ground was swept away, and it is uniy with the excavation of ancient monuments the sands have swallowed that we are beginning to rediscover its fragments. 15. it was not until the fifteenth century, when the power of the church was beginning to show signs of weakening, that men dared to commit to paper the traditional wisdom of israel. scholars declare tha

hich to imbue any student of the arcane forces. it is the purity, sanity, and clarity of the qabalistic concepts as resumed in the formula of the tree of life which makes that glyph such an admirable one for the meditations that exalt consciousness and justify us in calling the qabalah the yoga of the west. chapter iii the method of the qabalah 1. speaking of the method of the qabalah, one of the ancient rabbis says that an angel coming down to earth would have to take on human form in order to converse with men. the curious symbol-system known to us as the tree of life is an attempt to reduce to diagrammatic form every force and factor in the manifested universe and the soul of man; to correlate them one to another and reveal them spread out as on a map so that the relative positions of e

DION FORTUNE PSYCHIC SELF DEFENSE

ndy fastnesses of the hampshire barrens. in the innocence of my heart i suggested that she might come down there and help with the domestic duties. the suggestion was acted upon, and a few days after my own arrival miss l. joined us. she seemed quite normal, made herself agreeable, and was well liked. one incident, however, in the light of subsequent events, was significant. on getting out of the ancient fly in which she had driven from the station, she immediately went and patted the still more ancient horse that drew it. that beast, usually sunk in an apathy from which he was with difficulty roused when action was required of him, galvanised into life at her touch as if she had stung him. he threw up his head, backed, snorted, and nearly turned the equipage over in the ditch, to the amaz

tended right across it, a chain that could have moored a barge, and a huge lock with a key the size of a trowel. when the door was opened in the morning it acted as an alarm clock for the entire village. it creaked, it groaned, and it clanged. yet night after night we came down in the morning to find this door standing ajar. we all slept with our doors open on to the small landing. to go down the ancient, creaking stairs was like walking on organ-stops. the back door was a modern affair, which could have been opened easily. the windows were modern casements of the most gimcrack description. who opened the heavy front door, and why? we exchanged recriminations several mornings at break fast as to who had left the door open the night before, but no one could ever be convicted of the blame. f

e is handling occult forces. i had received serious injury from someone who, at considerable cost to myself, i had disinterestedly helped, and i was sorely tempted to retaliate. lying on my bed resting one afternoon, i was brooding over my resentment, and while so brooding, drifted towards the borders of sleep. there came to my mind the thought of casting off all restraints and going berserk. the ancient nordic myths rose before me, and i thought of fenris, the wolf-horror of the north. immediately i felt a curious drawing-out sensation from my solar plexus, and there materialised beside me on the bed a large wolf. it was a well-materialised ectoplasmic form. like z, it was grey and colourless, and like him, it had weight. i could distinctly feel its back pressing against me as it lay besi

ut the atmosphere remained, and two of them were put out of action for several hours. it was almost a weekly experience, by the way, to hear of casual callers fainting, or being seized with dizziness, cramp or apoplexy on the staircase. it was a long time before these rooms were re-let. people felt instinctively the presence of something uncanny" it is well known to all psychics that the sites of ancient temples where mystery-rituals have been worked, are always potently charged with psychic force. this force need not necessarily be evil, but it has a powerfully stimulating effect upon the psychic centres and stirs up the subconscious forces; and as the majority of civilized people suffer in a greater or lesser degree from what freud calls" repression" such a stirring of the subliminal min

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 egyptians attached great importance to the preservation of the physical body. the tombs of great men, as is well known, were protected by means of what are popularly called spells, and the power and scope of egyptian magic are things that ver

DONALDTYSON CHAKRAS

everal hours. it also requires the formation of a genuine personal relationship with the goddess. once initially awakened, kundalini may easily be aroused thereafter in a matter of minutes, or even moments. various siddhis or occult powers are traditionally associated with the chakras. these must be examined with a certain degree of skepticism, since it was often the practice of occult writers in ancient times to make wildly exaggerated specific claims about the powers conferred by the techniques they wrote about, in order to lend their writings greater weight and importance in the minds of their readers. in my own experience, i have noted an increase in the precision of my intuition regarding other persons, the circumstances surrounding my life, and future events. my mind is clearer and m

awakening kundalini. what i have written is based on my own experiments- other practitioners of kundalini yoga may have experienced the chakras somewhat differently. it is repeated endlessly in traditional eastern texts that the oversight of a guru is essential to the awakening of kundalini and the piercing of the chakras. evidently this is untrue, since i have never had a teacher, other than the ancient sages who wrote the tantric texts that i have studied. i should qualify this remark by saying that i have never had a living, corporeal teacher. i have been guided in my practices by spiritual intelligences. perhaps in this sense i have a guru, or gurus, but my teachers lack physical bodies. return hcahome resources demons bios fiction tyson the truth about coronzon (aleister crowley's dra

DONALDTYSON CORONZON

th, and his angels were cast out with him (revelation 12:7-9. the serpent of genesis is identified as the devil or satan. moreover, the serpent is said to be a dragon. this is not as strange as might first appear. in past times, dragons and serpents were often confused together- a great snake such as a python was called a dragon by the romans, for example. dragons were sometimes called "worms" in ancient anglo-saxon literature. another important point to gather from the quote above is that the old serpent is identified with the leader of the angelic rebellion, lucifer, the light-bearer, second only to god in his glory. the bible has little to report about the fall of the angels. fortunately, the matter is treated in detail in the apocryphal book of enoch. in this work the leader of the reb

DONALDTYSON DEMON

ffers from that of aleister crowley, see my response to a visitor's e-mail, what is coronzon, elsewhere on this site. return he home resources demons bios fiction tyson the truth about demons (beast with seven heads and ten horns from revelation) in general, a demon may be defined as a malicious spirit who does harm to human beings. in this sense, demons have been recognized since the time of the ancient sumerians and babylonians. the culture of the mesopotamian valley was particularly rich in demon lore. demons were usually the spirits of natural forces such as fire, plagues, droughts, infant crib death, and diseases, and often took the form of fantastically-shaped creatures made up of a conglomeration of parts from dangerous or dreaded living things such as scorpions, serpents, lions, ha

ainst them with magic. they placed special bowls inscribed with potent word charms upside down under the foundations of their houses to catch demons and prevent them from entering the houses through the ground. they also made amulets with avertive verses against specific demons, such as those that might threaten the life of women during childbirth. during their period of babylonian captivity, the ancient hebrews absorbed many sumerian demons into their own folklore, and over time these were transmuted into uniquely jewish demons, such as lilith, the demon who strangles children in their cribs and visits solitary men in their beds to provoke nocturnal emissions. lilith began her life as a class of babylonian demon known as the lilitu. in addition to the direct personification of the forces

DONALDTYSON ELEMENT

t a core of truth exists that has sustained and defined the myths of demons over the centuries. it is nothing short of intellectual arrogance to leave unexamined so universal an aspect of human experience. return hcehome resources demons bios fiction tyson the truth about elementals (salamanders were believed to be invulnerable to flames) elementals are spirits connected with the four elements of ancient philosophy and traditional western magic. the ancient greeks and romans thought that everything in the world was composed of a mixture of four fundamental qualities, which they called fire, water, air and earth. magicians assigned a class of elemental spirits to each of these elements. an elemental spirit partakes of the nature of its element, and is able to control the forces associated w

DONALDTYSON EVILEYE

s exist. your eighty-five year old sicilian grandmother was right after all. but it doesn't function in quite the way she imagined. the true evil eye is not in the head of some elderly woman who casts her malicious, bloodshot glance your way- it is the eye through which you look upon your own world. the belief that misfortune can somehow be projected onto one person by another through a glance is ancient and universal. it was based on a misunderstanding of how the faculty of vision functions. centuries ago it was thought that the eye perceives the outer world by projecting forth invisible rays onto external objects such as trees, mountains, stones and clouds. it was assumed that we became aware of our surroundings visually by a kind of optical touch that relied on these rays as channels of

t's difficult to imagine what practical purpose this gesture might serve, even in a symbolic sense, but it was believed to be a highly effective means of protection. for christians, to cross oneself and to utter a prayer under the breath offered some protection. a cross or crucifix worn around the neck was a sentinel against not only vampires, but the evil eye as well. stories of the evil eye are ancient. the philosopher francis bacon observed "scripture calleth envy an evil eye" a reference to proverbs 23:6-8, which reads "eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats; for as he thinketh in his heart, so is he: eat and drink, saith he to thee; but his heart is not with thee. the morsel which thou hast eaten shalt thou vomit up, and lose thy swee

c. nor do they have the evil eye. there is nothing in common between the modern witch and the poor unfortunate innocents falsely accused in the middle ages of witchcraft. nor is there any similarity between the modern witch and the ugly fantasy that existed in the minds of the medieval witch-finders. in addition to those accused of sorcery and witchcraft, certain animals were also believed by the ancient greeks and romans to have the power of the evil eye. one such beast was the european wolf. it was thought that if a wolf approached a man unseen and set the ray of its gaze upon him, the man would at once be struck speechless with paralyzing fear. the wolf was then free to attack and kill the man, since he could neither run away nor cry out to attract the attention of others. this spell of

aralyzing effect. it was believed that the ray from the eye of the man extending itself to the wolf prevented the ray from the wolf's eye from reaching the man- the same theory that caused individuals to wear images of eyes on their clothing. no such complication existed in the myth of the basilisk, a serpent whose gaze falling upon a man at once made him immobile. we still have a remnant of this ancient belief in the form of the folk tale that says a snake can charm its prey so that it remains motionless until it is killed. the same sort of belief was also held with regard to the hyena by the ancient romans. belief in the evil eye has never ceased since the dawn of recorded history. it is still widely held in the mediterranean region, where it has persisted in exactly the same form for th

ffects of the evil eye can not even blame it on the malicious wishes or intentions of another person. they are so predisposed to look for the evil eye in every sidelong glance from a stranger, that they bring misfortune upon themselves by imagining an evil glance where none exists. the demons they battle are inside them, and require no assistance from outside to cause misfortune. it was common in ancient times for anyone who could not defend himself, particularly for elderly women who mumbled and had cataracts, to be accused of the evil eye without the slightest provocation, without even so much as a hard look cast upon their neighbors. strangers, those who lived alone, or those of a different racial group were especially vulnerable to this sort of false accusation. the more they protested

DONALDTYSON NECRO

ionalists, no matter how many eye-witnesses testify to their existence. return hn home resources demons bios fiction tyson the truth about necromancy (edward kelley and paul waring raising the dead) necromancy is the magic of communicating with the souls of the dead for the purpose of obtaining useful information. the word literally means corpse (nekros) divination (manteia. it is one of the most ancient forms of magic. a large part of primitive shamanism, from which all forms of magic derive, was about communicating with the spirits of dead ancestors. we see this in modern voodoo, which is essentially a religion of ancestor worship that has evolved a pantheon of gods and goddesses who fulfill the roles of great ancestors to all the people. what sets necromancy apart from ancestor worship

ng went, they must lack vitality and therefore be weak. hence their pale appearance when they were seen as ghosts. if fresh blood was spilled while still warm on the ground, or better still into a pit, or even better still into the opening of the grave, its energy would attract shades, who would then seek to nourish themselves upon on. the reason it was better to spill blood into a pit is that in ancient times in greek and rome where necromancy was extensively practiced, the underworld was popularly considered to lie beneath the ground. spilling blood into a pit brought it nearer to the shades of the dead and drew them upward. it was sometimes spilled into the grave of a specific individual to attract that soul, on the theory that the shades of the dead have an affinity with their own corp

to call forth through necromancy the actual souls of those who have died. however, it is possible to summon spirits who represent themselves as those departed human beings to the necromancer, and these spirits may indeed possess valuable occult knowledge, or know of things that are hidden. there are two necessary aspects to necromancy. the calling of the shade, and the compelling of the shade. in ancient times these were combined. for example, odysseus, the hero of homer's odyssey, called back shades from the underworld by spilling the blood of sacrificed beasts into a trench in the ground, then compelled the shades to speak by preventing them with his drawn sword from drinking the vital essence of the blood. spirits are vulnerable to cold steel. you may say that the odyssey is only a fabl

s struggled ankle deep in blood. since this was the place of their deaths, the restless shades of slain soldiers were believed to haunt any field where a battle had been fought. this made a battlefield, particularly a recent battlefield where the blood was still fresh, an even better place to work necromancy than a graveyard. necromancy was not solely man's work. there were female necromancers in ancient greece and rome, who are usually referred to, under the much abused umbrella term, as witches. the term witch has been far too broadly applied in english texts to anyone who worked, or was believed to work, evil by magic. necromancy was a very specific type of magic, as i have indicated, and was not necessarily always worked for evil purposes. because traditional necromancy used blood and

DONALDTYSON NOMICON

and causes grief to the families of the disinterred or otherwise disturbed bodies. it is one of the darker and more sinister branches of western magic, best left sleeping in the past beside the shades of the dead. return h hhome resources demons bios fiction tyson the truth about the necronomicon (head and tail of the dragon, used with incantations to yog-sothoth) thenecronomicon is a supposedly ancient book, invented by the fantasy and horror writer h. p. lovecraft (1890-1937) as a plot device for some of his stories. lovecraft first used the title in his story the festival, written in 1923, but two years earlier he had included the name of the imaginary author of the necronomicon, the "mad arab" abdul alhazred, in his story the nameless city, in connection with a couplet from the dread

d of how they may be contacted, are sometimes recorded in obscure occult texts such as the necronomicon. this is why the book is supposed to be so powerful, and so evil. for if the old ones succeed in forcing a doorway permanently open onto our time and space, they will destroy and enslave the world. the underlying theme of lovecraft's cthulhu mythos has many powerful echoes in the mythologies of ancient cultures around the world. it is probably for this reason that it struck such a chord of response in readers. we find in it similarities to the myth of the archons of gnosticism, who together with the arch devil and god, yaldabaoth, gave shape to the material world and rule over the human race. there are also echoes of the jewish myth of the fall of the angels, and more specifically of the

bearing on the general topic of mythic correspondences with lovecraft's great old ones "but i must not close this chapter without some more particular reference to the nature of the darksome spirits who populated the submarine localities of which i have spoken. as i have said, these were the fomorians. the word implies 'dwellers under the sea, and they are perhaps best described as the gods of an ancient discredited pantheon, who were in opposition to the deities of light, as represented by the tuatha d danann, who were worshipped by a later race. they are alluded to as monstrous and misshapen forms, deformed and frequently equipped with but one leg or arm apiece, and with the heads of bulls, horses or goats. the chief of this band of demon-like creatures was that balor, the one-eyed, of w

. they appear to have waged continual war against the tuatha d danann, by whom they were conquered in the terrific battle of moytura. but they were by no means crushed by this defeat and continued to harass the gods of light for generations chiefly by employing their undoubted powers of sorcery (spence. magic arts in celtic britain. new york: dover, 1999, pages 25-6) these tales are so primal, so ancient, that they may well be part of our racial memory, just as is the myth of the great flood. if credence is given to the notion that an individual human being can draw upon this racial memory, as the psychologist carl jung believed, then it is not beyond the bounds of possibility that lovecraft in his frequent strange dreams and nightmares glimpsed something true about the distant past of the

DONALDTYSON PENTA

ins of this symbol are lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magic. it was popularized by french occultists such as eliphas levi, and from this venue found its way into the system of magic used by the hermetic order of the golden dawn. the technique for

DONALDTYSON SIGIL

be either black and white or colored. the sigil is the design itself, not the surface or thing upon which it is drawn, painted or inscribed. in magic, a sigil is employed to summon and control the spirit it represents during rituals, or to infuse the presence or influence of the spirit into a specific power object. the word "sigil" is from the latin sigillum, meaning a little seal or signet. from ancient times until a few centuries ago, identity and authority were verified in largely illiterate cultures by means of personal, family or state seals that took the forms of small cylinders, blocks, stamps or rings. these were impressed into clay, and later into wax, to leave a distinct symbol by which the legitimacy of the bearer or the object impressed with the seal were confirmed. it seems to

egitimacy of the bearer or the object impressed with the seal were confirmed. it seems to me probable that the use of sigils to identify spirits has its origins in this familiar and widespread practice. in magic, the name of a spirit embodies the identity and power of the spirit. by knowing and controlling the name, the magician is able to control the spirit. this is the basis of the god-magic of ancient egypt. the sigil is a graphic form of the name. the name is manipulated upon the living breath by means of chants, mantras, invocations, imprecations, execrations, prayers, hymns and similar vocal forms used in magic. the sigil is manipulated within the imagination by means of meditation, concentration, and creative visualization. it is important to distinguish between a number of common r

" and "seal" are often used indiscriminately. compounding this perplexity, both are sometimes referred to as signatures or characters. this is understandable, when we consider that in past ages, when few common persons could read or write, names were often signed by means of personal marks such as a simple x. the graphic mark and the signature of an illiterate individual were the same (ouroboros, ancient emblem of eternity, from speculum veritatis, 17th century) an emblem is a graphic symbol employed in magic and alchemy to express an abstract idea or principle. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usual

le leven ons heeren jesu christi, 1648) a token is a sign that represents something else by association. a rose may be used as a token of love, a raven as a token of putrefaction. tokens do not embody the things they represent (astrological glyph of the planet neptune, from the book of signs (1930) by rudolf koch) a glyph, short for hieroglyph, is usually the pictorial representation of a letter. ancient egyptian and modern chinese, for example, use small pictograms in place of letters. in magic the term is sometimes employed specifically to denote the astrological signs of the zodiac and planets (gnostic amulet of chnoubis, one of the decans of cancer, for protection against stomach disease: from amulets and superstitions (1930) by e. a. wallis budge) amulet and talisman are frequently co

ritual. as the ritual progressed, the seal was unbound and gradually uncovered in stages, to symbolize the gradual materialization of the spirit within the triangle. care must always be exercised when working with the sigils of demons. mathers only uncovered the seal after intimidating the evoked spirit into obedience by repeatedly striking the seal with his sword. many of those who practice this ancient and honorable art believe that merely by gazing overlong at demonic sigils, the demons themselves will be attracted, and will cause trouble or bad luck in the life of the person who disturbs them. there may be some truth in this folklore. i found that during the period when i was devoting intense study to the sigils of the goetia, i began to see them in my dreams and was subject to nightma

DONALDTYSON VAMPIRES

in a coffin during the day in his native grave earth. he is forced to regularly drink blood, yet can go for an unspecified length of time- perhaps forever- without drinking it. he can be killed with a wooden stake through the heart, yet when killed he dissolves into vapors. he can be touched by the hand, yet cannot be seen reflected in a mirror. the older legends of the vampire (but not the most ancient legends) avoid these contradictions of logic by declaring that the vampire is a spirit without a physical body. this spiritual vampire is a type of hungry ghost of a deceased evil doer who sucks out the life-force of his or her friends and relatives during the nights. these ghostly vampires always return to those they knew during life. to prevent the return of the spirits, the families too

y vampires always return to those they knew during life. to prevent the return of the spirits, the families took great care to have the body of the evil person staked to the ground in the grave. the stake was thought to pin the restless spirit into its corpse and prevent its nightly visitations. to be extra certain, the head of the corpse was cut off and its mouth stuffed with garlic. in the most ancient of all vampire legends, such as those that existed in egypt during pre-dynastic times, the vampire was a wholly physical corpse, reanimated as a punishment for its sins, that returned to its family to murder and eat the flesh of some unfortunate relative. we would probably call this most ancient species of fictional vampire a zombie or a ghoul today. it is easy to see how the stories of a

DONALDTYSON WEREWOLF

son, and to be able to tolerate injuries that would incapacitate the average man or woman. it is not always clear in films whether the bite of the werewolf infects the victim with some disease, or whether the person bitten must first be under some sort of curse. the source of this confusion is easy to understand. the modern myth of the werewolf may be traced back in substantially the same form to ancient greece, where it was believed that werewolves were hereditary, and originated from a curse of the gods on particular families or clans. the greek werewolf actually transformed into a wolf, and was condemned to seek out human flesh while in its wolf state. to the old folk tale of a god's curse, the modern disease of rabies was added. a person bitten by a mad dog or other animal over time be

e old folk tale of a god's curse, the modern disease of rabies was added. a person bitten by a mad dog or other animal over time becomes mad, and begins to behave like a beast. traditionally, all madness falls under the domain of the moon. in movies, the bite of a werewolf acts in a very similar way to the bite of a mad dog. it is a kind of infection. moonlight triggers it. but enough of the more ancient myth of a god's curse survived to cause some films to hint that the person bitten in some way deserved his or her fate- that it was more than simple chance that led them to that particular spot in the woods on that specific night when the attack took place. as i said, the ancient greek myth is essentially the form of the werewolf legend that was used by hollywood. however, the origins of t

n them. since these unfortunates were usually their family or friends, the belief became prevalent that werewolves attack those nearest and dearest to them, such as their wives or children. it is believed by science that lycanthropy has a physiological basis, and is not merely a psychological condition. perhaps a more or less respectable form of lycanthropy is the berserker of the vikings and the ancient germans. this was a man who believed that he could transform himself into a bear when the need arose. they dressed in bear skins, and wore bear claws. in battle, berserkers became like enraged beasts. they threw down their swords and bit their enemies with their teeth. they were insensible to pain and knew no fear. apparently the berserker rage was under control, most of the time, but ordi

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

242 translation 245-369 bibliography 371-377 next: the versions of the book of the dead. contents http//www.sacred-texts.com/egy/ebod/ebod02.htm [8/10/2001 11:22:27 am] sacred texts egypt index previous next introduction. the versions of the book of the dead. the four great versions of the book of the dead. the history of the great body of religious compositions which form the book of dead of the ancient egyptians may conveniently be divided into four[1] of the periods, which are represented by four versions- 1. the version which was edited by the priests of the college of annu (the on of the bible, and the heliopolis of the greeks, and which was based upon a series of texts now lost, but which there is evidence to prove had passed through a series of revisions or editions as early as the

ersion, in which, at some period anterior probably to the xxvith dynasty, the chapters were arranged in a definite order. it is commonly written in hieroglyphics and in hieratic, and it was much used from the xxvith dynasty to the end of the ptolemaic period. early forms of the book of the dead. the book of the dead. the earliest inscribed monuments and human remains found in egypt prove that the ancient egyptians took the utmost care to preserve the bodies of their p. xi dead by various processes of embalming. the deposit of the body in the tomb was accompanied by ceremonies of a symbolic nature, in the course of which certain compositions comprising prayers, short litanies, etc, having reference to the future life, were recited or chanted by priests and relatives on behalf of the dead. t

to include the general body of texts which have reference to the burial of the dead and to the new life in the world beyond the grave, and which are known to have existed in revised editions and to have been in use among the egyptians from about b.c. 4500, to the early centuries of the christian era. uncertainty of the history of its source the home, origin, and early history of the collection of ancient religious texts which have descended to us are, at present, unknown, and all working theories regarding them, however strongly supported by the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (2 of 36 [8/10/2001 11:22:54 am] apparently well-ascertained facts, must be carefully distinguished as theories only, so long as a single ancient necropolis in egypt r

aris, 1876, p. 10, note 2. 9. the late recension of the book of the dead published by lepsius also gives the king's name as men-kau-ra (todtenbuch, bl. 25, l. 30. in the same recension the cxxxth chapter is ascribed to the reign of hesep-ti (131. 53, l. 28. 10. naville, todtenbuch (einleitung, pp. 33, 139] p. xiv remote period. to quote the words of chabas, the chapter was regarded as being "very ancient, very mysterious, and very difficult to understand" already fourteen centuries before our era.[1] antiquity of chapter lxiv. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (4 of 36 [8/10/2001 11:22:54 am] the rubric on the coffin of queen menthu-hetep, which ascribes the chapter to hesep-ti, states that "this chapter was found in the foundations beneat

astabas and other monuments--evidence of the extension of religious ceremonials, including the [1. see the texts of teta and pepi i. in maspero, recueil de travaux, t. v, pp. 20, 38 (ll. 175, 279, and pp. 165, t73 (ll. 60, 103, etc. 2. so far back as 1883, m. maspero, in lamenting (guide du visiteur de boulaq, p. 310) the fact that the b l q museum possessed only portions of wooden coffins of the ancient empire and no complete example, noticed that the coffin of mycerinus, preserved in the british museum, had been declared by certain egyptologists to be a "restoration" of the xxvith dynasty, rather than the work of the ivth dynasty, in accordance with the inscription upon it; but like dr. birch he was of opinion that the coffin certainly belonged to the ivth dynasty, and adduced in support

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

employs their help assumes a terrible responsibility, for he will have to expiate all the evil which he makes them do, and the greatness of his torments will be proportionate to the extent of the power which he will have exercised through their agency. in order to control elementary spirits, and thus become the king of the occult elements, we must have previously undergone the four trials of the ancient initiations. as these no longer exist, it is necessary to supply their place by analogous actions, such as exposing oneself without fear in a conflagration, of crossing a gulf upon the trunk of a tree or upon a plank, or scaling a steep mountain during a storm, or getting away from a cascade, or from a dangerous whirlpool by swimming. the man who fears water will never reign over the undin

ELLIS LOW TWELVE 1907

an ever and steadily growing. bishop henry c. potter said in i9oi "free masonry, however, is in my view of it a great deal more than a mutual benefit association. in one sense, wild and extravagant as the words may sound, it is the most remarkable and altogether unique institution on earth. will you tell me of any other that girdles the world with its fellowship and gathers all races and the most ancient religions, as well as our own, into its brotherhood? will you tell me of any other that is as old or older; more brilliant in its history; more honored in its constituency; more picturesque in its traditions? to-day it lies in the hand of the modern man largely an unused tool, capable of great achievements for god, for country, for mankind, but doing very little. for one, i believe that ci

zil, chile, etc, masonry is prospering as never before. in mexico, even, respectable lodges are maintained, despite the opposition of a bigoted priesthood; and in all british america, from newfoundland, through nova scotia and the canadas to the icy regions of the north, masonic lodges and masonic brethren may be found `to feed the hungry, clothe the naked and bind up the wounds of the afflicted" ancient free masonry consists of the three degrees- entered apprentice, fellow craft and master mason. upon these are based the york rite and the scottish rite. the former takes its name from the city of york, in the north of england, where the annual and general assemblies of the craft were re-established in a .d. 926. in addition to the symbolic degrees, it includes capitular, cryptic and chival

f the day over, three of our number, a brother named charlton, another whose name i have for *mr. langford was grand master in 1869-1870. on the summit of the rocky mountains 177 gotten, and myself, the only three master masons in the company, impressed with the grandeur of the mountain scenery and the mild beauty of the evening, ascended the mountain to its summit, and there, in imitation of our ancient brethren, opened and closed an informal lodge of master masons. i had listened to the solemn ritual of masonry an hundred times, but never when it impressed me so seriously as upon this occasion; such, also, was the experience of my companions. our long journey and its undeviating round of daily employments had until this occasion been wholly unalleviated by any circumstance calculated to

EMPERORS NEW RELIGION CHURCH OF SATAN

ibility that the founder is an ordinary person or even a crook is common among followers of new religious movements. even if a follower is presented with undeniable evidence somehow the follower does not comprehend the evidence. the thought is beyond their operational paradigm, beyond obscenity and blasphemy; it is unthinkable. the emperor s new religion copyright 2002 ole wolf page 9 of 30 their ancient scripture (for example, moslems refer to the koran and christians refer to the bible, but most new religious groups refer to science, albeit mostly in the form of pseudoscience such as creation science or faith healing. the church of satan cannot refer to science, because most of its original claims of scientific foundation have been rejected by either the church of satan itself or modern

se of sources and documentation. the odds of michael aquino having a personal agenda that provokes the view mentioned above are low given the additional documentation of anton lavey s accept of, or belief in, the devil cited earlier. in frustration over the new direction, which michael aquino saw as ideological treason, he claims to have performed a personal invocation of satan in the form of the ancient egyptian god set. in the book of coming forth by night, michael aquino describes how set explained that anton lavey s infernal mandate had been revoked and passed to michael aquino as anton lavey s successor: i [set] raised him [anton lavey] to the will of a daimon, unbounded by the material dimensions. and so i thought to honour him beyond other men. but it may have been this act of mine

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

rbara, ca 93190.0709 a a a a secret society founded by aleister crowley (1875.1947) comprised of three orders: the silver star, the rosy cross, and the golden dawn. this society is also described as the great white brotherhood, although that is a term more properly applied by theosophists. the initials a a indicate argenteum astrum, and the triangle of dots signify a secret society connected with ancient mysteries. during his period in the hermetic order of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver star and was thus a secret chief of the golden dawn. after 1906 crowley launched his own order of the silver star, or a a, using rituals and teachings taken from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the of

cified. the hazel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wand has always been a symbol of authority. the wand also survives as the magical staff of modern conjuring magicians. aasc newsletter see anthropology of consciousness ab semitic magical month. crossing a river on the twentieth of that month was supposed to bring sickness. ancient texts state that if a man should eat the flesh of swine on the thirtieth day of ab, he will be plagued with boils. ab is also an ancient egyptian term for the heart. since the heart was the seat of the conscience, its preservation was a crucial part of the mummification process. abaddon the destroyer, from a hebrew word meaning destruction. chief of the demons of the seventh hierarchy. aba

contained great mysteries, as it was composed of the seven greek letters which form the number 365, the number of days in a year. abraxas, they thought, had under his command 365 gods, to whom they attributed 365 virtues, one for each day. the older mythologists consider abraxas an egyptian god, and demonologists describe him as a demon with the head of a king and with serpents forming his feet. ancient amulets depict abraxas with a whip in his hand, and his name inspired the mystic word abracadabra. sources: drury, nevill, and stephen skinner. the search for abraxas. london: spearman, 1972. abred the innermost of three concentric circles representing the totality of being in the cosmology of the celts. abred represents the stage of struggle and evolution against cythrawl, the power of ev

er (1886.1950) the magical name assumed by charles stansfeld jones (1886.1950, a british occultist and author who lived in canada and founded the fellowship of ma-ion. he was a follower of magician aleister crowley who designated him his magical child. jones is to be distinguished from theosophical writer george graham price who channeled two popular texts, melchizedek truth principles (1963) and ancient mystical white brotherhood (1971, both published under the pseudonym frater achad. little is known of price s life apart from his channeling the two books. sources: achad, frater [charles stansfeld jones. the anatomy of the body of god. new york: samuel weiser, 1969. achad, frater [george graham price. ancient mystical white brotherhood. lakemont, ga: csa press, 1971. melchizedek truth pri

essure. includes articles and news items relating to activities, techniques, and attitudes of the medical profession. address: 2309 main st, santa monica, ca 90405. acupressure workshop a former organization that arranged classes in acupressure, shiatsu, t ai chi ch an, and yoga from elementary to advanced study. they were first located in west los angeles and then in santa monica. acupuncture an ancient chinese medical system over five thousand years old, recently revived in china and demonstrated to western doctors. it is based on the belief that subtle energy flows in the body related to the cosmic principles of yin and yang. yin relates to shadow, moon, passivity, softness, femininity; yang denotes sunlight, activity, masculinity, hardness. the balance of these energies in the human bo

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

gan paul, 1972. lytton, bulwar. the coming race. london: george routledge& sons, 1877. complete works. new york: thomas y. crowell, n h maa-kheru according to egyptologist gaston maspero, maa-kheru is the egyptian name of the true intonation with which the dead must recite those magic incantations that would give them power in amenti, the egyptian hades (see also egypt) mabinogion a collection of ancient welsh legends translated into english by lady charlotte guest (1812.1895) and published 1838.49. the title is the plural form of the welsh maginogi, originally indicating stories of a hero s childhood, but is here used in the wider sense of hero tale. the stories in this collection are from various manuscript sources, originally part of the oral tradition of professional minstrels known as

an he had an impressive knowledge of german, french, latin, greek, and hebrew and had a precocious talent for antiquarian studies. he had ambitions to follow a literary career, and as early as 1852 he translated k. r. lepsius s briefe aus aegypten, aethiopen, 1842.45 into english. he also contributed articles on peking, america, and scandinavia to theodore alois buckley s work great cities of the ancient world (1852. the next year he assisted walter savage landor in a new edition of imaginary conversations. in 1870 mackenzie married alexandrina aydon, daughter of a freemason. his marriage became the occasion of his joining the craft in the same year. he was author of the royal masonic cyclopaedia (1877) and also planned a work called the game of tarot: archaeologically and symbolically con

dquartered at 237 w. ave. alessandro, san clemente, ca 92672-4334. it maintains two internet sites, http//www.madonnaministry.org, and http/ www.paradigm-sys.com/madionnanews. sources: madonna ministry. http//www.madonnaministry.org. april 4, 2000. madre natura an old and powerful secret society of italy whose members worshiped and idealized nature. it seems to have been founded by members of the ancient italian priesthood. it had a tradition that one of the popes became a member of the fraternity, and there appears to be some documentary evidence for this claim. the society accepted the allegorical interpretation that the neoplatonists placed upon the pagan creeds during the first ages of christianity. maeterlinck, maurice (1862.1949) famous belgian writer and poet and winner of the nobel

zation. the foundation may be contacted at p.o. box 458, white city, or 97524. sources: interview: penny torres on mafu. life times 1, no. 2 (winter 1986.87: 74.79. l ecuyer, michele. mafu. life times 1, no. 2 (winter 1986.87: 80.82. torres, penny [mafu. and what be god? vacaville, calif: mafu seminars, 1989. reflections on yeshua ben joseph. vacaville, calif: mafu seminars, 1989. magi priests of ancient persia and cultivators of the wisdom of zoroaster (or zarathustra (possibly 1500 b.c.e. they were instituted by cyrus when he founded the new persian empire and are supposed to have been of the median race. the german scholar k. w. f. von schlegel stated in his lectures on the philosophy of history (2 vols, 1829: they were not so much a hereditary sacerdotal caste as an order or associatio

e and female; they had neither temples nor altars, but worshiped the sky, as a representative of the deity, on the tops of mountains; they also sacrificed to the sun, moon, earth, fire, water, and winds, said herodotus, meaning no doubt that they adored the heavenly bodies and the elements. this was probably before the time of zoroaster, when the religion of persia seems to have resembled that of ancient india. their hymns in praise of the most high exceeded (according to dio chrysostom) the sublimity of anything in homer or hesiod. they exposed their dead bodies to wild beasts. schlegel maintained that it was an open question whether the old persian doctrine and wisdom or tradition of light did not undergo material alterations in the hand of its median restorer, zoroaster, or whether this

EVERBURNING LAMPS

idence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow. the pages of the history of the world present to us many instances of such events, which we generally class as miracles; some of them are as well authenticated as any points in ancient history. the israelitic passage of the red sea, the swallowing of jonah by a whale which brought him forth again alive, and the ascension of jesus, are examples. the power of prophesy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. angel visitors come but rarely now from the realms of glory; is heaven more distant? or have men grown cold? rosicrucians

wledged the existence of an omnipotence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earthbound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an eternity of life. the ancient egyptian priests pictured life as a flame. the great master of the temple of this world being omnipotent, and able to do all things, does not usually proceed by miracles, or they will not be prized as such; an essence of miracle is rarity, a miracle imitated is not a second miracle. ordinary events, then, being the extreme of opposition to miracle, there are yet events of a third and inter

the whole christian world for a century of years, and laid the first stones of the edifice we are still building to-day. in his tomb, when it was opened by the fratres, in 1604, or 120 years after his decease, were found, besides other mysterious articles, lamps of a special and peculiar construction; hence the study of sepulchral lamps is one particularly germane to us. the discovery of lamps in ancient sepulchres, in some cases extinguished, in others burning with brilliance, was no rarity in the middle ages; but the destroying hands of the goth and the vandal have left few ancient tombs for modern research to explore. we have to content ourselves with the observations and reports of our forefathers, the narratives of arabian, roman, and mediaeval authors. no fewer than 170 such authorit

he burning power of a lamp indefinitely, and if i read history aright, in at least a few instances, the problem has been solved; so far at any rate as the manufacture of a lamp which should burn until deranged by the barbarian invader of its precincts. i shall narrate a few examples, premising that these are instances of different modes of obtaining the desired effect; besides these instances the ancient latin authors speak of the use as illuminants, not alone of lamps, but of natural lucent bodies, which would suffice to dispel the gloom to some slight extent. such were the diamond, the carbuncle, the glow-worm, the exposure of phosphorus to the air, the ignition of certain substances which burn alone without any wick or arrangement, such as camphor, which will burn even floating on water

ch were the diamond, the carbuncle, the glow-worm, the exposure of phosphorus to the air, the ignition of certain substances which burn alone without any wick or arrangement, such as camphor, which will burn even floating on water. the presence of a combustible gas, which issues from clefts in the rock in some mines and caverns, seems to have been known, and was probably taken advantage of by the ancient sages to enhance the mystery and majesty of their secret rites. it is very possible that some of the priests of old were aware of the lucent property of some forms of sulphide of calcium, which have attracted much attention the last few years, in the shape of luminous paint. i will sub mit also that references exist in the history of remote ages to suggest the mysterious light now so freel

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

episodes in which humanoids took them against their will into apparent spacecraft. the early 1970s, the period when most observers date the beginning of the new age movement, saw a boom in channeling again nothing new (spirits have spoken through humans forever) but jarring and shocking to rationalists and materialists. the same decade spawned such popular occult fads as the bermuda triangle and ancient astronauts (prehistoric or early extraterrestrial visitors, based on the notion of otherworldly influences benign, malevolent, or indifferent on human life. as cable television became ubiquitous, television documentaries or pseudodocumentaries (some, such as a notorious fox network broadcast purporting to show an autopsy performed on a dead extraterrestrial, were thinly concealed hoaxes) s

e who feed the stuff to them are not. hoaxers provide documents, such as the supposed diary attesting to adm. richard e. byrd s voyage into the hollow earth through a hole at the north pole, that believers cite to prove their cases. most observers believe james churchward s famous (or notorious) books on the alleged lost continent of mu are literary hoaxes churchward was never able to produce the ancient documents on which he asserted he had based his work but earnest occultists and new agers cite his books as overwhelming evidence that mu (more often called lemuria) was a real place. of course, embellishments grow on top of embellishments, and every legend of a place, a world, or a realm that is home to otherworldly beings evolves and has its own rich history. atlantis, for example, began

ysm. we want to take the good people with us to recolonize elsewhere, she said (beckley, 1989. see also: channeling further reading beckley, timothy green, 1989. psychic and ufo revelations in the last days. new brunswick, nj: inner light publications. gansberg, judith m, and alan l. gansberg, 1980. direct encounters: the personal histories of ufo abductees. new york: walker and company. anunnaki ancient-astronaut theorist zecharia sitchin, author of a series of books under the rubric the earth chronicles, argues that a race of humanlike beings, the anunnaki, live on the planet nibiru (also known as maldek, the alleged twelfth planet of our solar system. though unknown to astronomers, nibiru, on an elliptical orbit, circles our sun every 3,600 years. according to sitchin, nibiru will be in

our solar system. though unknown to astronomers, nibiru, on an elliptical orbit, circles our sun every 3,600 years. according to sitchin, nibiru will be in our immediate planetary space in the near fu- 24 anthon ture and will be detected between mars and jupiter. when that happens, the anunnaki will make their presence known by appearing on earth. si t c h i n s ideas are based on his reading of ancient sumerian documents. in his view they confirm that the anunnaki a su m e rian term created humans in their image, via genetic engineering with the dna of nat i ve anthropoids, after their arrival some f o u r- h u n d red thousand five- h u n d red ye a r s a g o. these original earthlings we re created so that they could work as slaves in the anunn a k i s terrestrial gold mines; the extra

osedly live a very long time because one year to them is the number of earthly years it takes their planet to go around the sun. their technology is so advanced that they developed space flight half a million years ago. they are also able to revive the dead. one critic has written, clearly, sitchin is a smart man. he weaves a complicated tale from the bits and pieces of evidence that survive from ancient sumeria to the present day. just as clearly, sitchin is capable of academic transgressions (fracturing quotes, ignoring dissenting facts. and flights of intellectual fancy. worst of all, he is almost utterly innocent of astronomy and other assorted fields of modern science (hafernik, 1996. see also: greater nibiruan council further reading hafernik, rob, 1996. sitchin s twelfth planet. h t

FAUST

s to squander; nor water, fire, nor rocky wall, nor beasts nor birds are lacking yonder. thus in our narrow house of boards preside and on through all creation s circle stride; and wander on, with speed considered well, from heaven, through the world, to hell! prologue in heaven the lord. the heavenly hosts. afterwards mephistopheles. the three archangels come forward. raphael the sun intones, in ancient tourney with brother-spheres, a rival song, fulfilling its predestined journey, with march of thunder moves along. its aspect gives the angels power, though none can ever solve its ways; the lofty works beyond us tower, sublime as on the first of days. gabriel and swift beyond where knowledge ranges, earth s splendour whirls in circling flight; a paradise of brightness changes to awful shu

h lust for truth, went wretchedly astray? ye instruments, ye surely jeer at me, with handle, wheel and cogs and cylinder. i stood beside the gate, ye were to be the key. true, intricate your ward, but no bolts do ye stir. inscrutable upon a sunlit day, her veil will nature never let you steal, and what she will not to your mind reveal, you will not wrest from her with levers and with screws. you, ancient lumber, that i do not use, you re only here because you served my father. on you, old scroll, the smoke-stains gather, since first the lamp on this desk smouldered turbidly. far better had i spent my little recklessly than, burdened with that little, here to sweat! all that you have, bequeathed you by your father, earn it in order to possess it. things unused often burden and beset; but wh

man s own dignity yields not to gods on high; to tremble not before that murky pit where fantasies, self-damned, in tortures dwell; to struggle toward that pass whose narrow mouth is lit by all the seething, searing flames of hell; serenely to decide this step and onward press, though there be risk i ll float off into nothingness. so now come down, thou goblet pure and crystalline! from out that ancient case of thine, on which for many a year i have not thought! thou at my fathers feasts wert wont to shine, didst many a solemn guest to mirth incline, when thee, in pledge, one to another brought. the crowded figures, rich and artful wrought, the drinker s duty, rhyming to explain them, the goblet s depths, at but one draught to drain them, recall full many a youthful night to me. now to no

broad the poodle grows! he rises up in mighty pose, tis not a dog s form that he shows! what spectre have i sheltered thus? he s like a hippopotamus with fiery eyes, jaws terrible to see. oh, mine you are most certainly. for such as your half-hellish crew the key of solomon will do. spirits[in the corridor] captured is someone within! stay without, none follow in! like a fox in a snare quakes an ancient hell-lynx there. but now give heed! hover hence, hither hover, under, over, and he soon himself has freed. can ye avail him, oh, do not fail him! for he has already done much to profit us, each one. faust first, to deal with this beast s core, i will use the spell of four: salamander must be glowing, undine self-coiling, sylph vanish in going, kobold keep toiling. who would ignore the elem

word, as evil representthat is my own, real element. faust you call yourself a part, yet whole you re standing there. mephistopheles a modest truth do i declare. a man, the microcosmic fool, down in his soul is wont to think himself a whole, but i m part of the part which at the first was all, part of the darkness that gave birth to light, the haughty light that now with mother night disputes her ancient rank and space withal, and yet twill not succeed, since, strive as strive it may, fettered to bodies will light stay. it streams from bodies, it makes bodies fair, a body hinders it upon its way, and so, i hope, it has not long to stay and will with bodies their destruction share. faust now i perceive your worthy occupation! you can t achieve wholesale annihilation and now a retail busines

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ned and experimented with a wide spectrum of meditation practices, and was blessed with some breakthrough experiences that further fueled my spiritual thirst. at that ripe moment, i found an english translation of the sefer yetzirah (book of formation) published by the work of the chariot trust. the wct edition contained the entire text in the so-called ezra hebrew alphabet, as well as, in a more ancient hebrew alphabet xthe sinatic or gezer hebrew. as soon as i saw the letters of the older alphabet, something resounded very deeply within me. i immediately became obsessed with learning more about the sefer yetzirah and the old alphabet' 8: h" 2: 2 2:e 8% i wrote to an address in the book and soon received a reply inviting me to join a group that met informally on thursday nights. i went to

er put his name on any of the translations he published, nor took credit for his work. while he wholeheartedly shared his extensive knowledge and insights with thousands of people over a period of two decades, he never referred to himself as a teacher. in fact, he repeatedly said that the lord is the only teacher; the lord is the only rabbi; the lord is the only guru. after he was recruited by an ancient order of mystical qabalists, called ma aseh merkabah (work of the chariot, to engage in work specifically intended to water the mystical roots of the children of abraham, he formed a religious trust through which to publish his translations of primary qabalistic texts. he never asked for any money, and gave away thousands of copies of the books he produced at his own expense. he told us th

rd to follow, and provided little explanation about what happens when you ascend the tree. as i searched through miles of print on jewish mysticism, and digested what i was learning from my mentor and experiencing in my practices, many fundamental questions arose in my mind. master abraham did not come out of a spiritual vacuum, nor was his dispensation of a monotheistic worldview the first among ancient cultures. in what ways did the cosmologies of the various ancient near eastern civilizations influence the shaping of the monotheistic worldview of the tribal hebrews? did abraham s children via his concubines simply go to jordan when he divided his family and sent them east to the east country? or, is it possible that they went much further east across long traveled sea or land trades rou

ngs presented in this book are not centered in the rabbinical jewish kabbalah, nor exclusively intended for those born of jewish parents. our mentor explicated the full range of ideas and practices of the mystical qabalah within a universalistic context. he also presented those of every other mystical tradition by way of comparison and confirmation. by the mystical qabalah, we are referring to an ancient mystical transmission that preceded and supersedes any of the religious vessels through which it has been subsequently filtered and adapted. these vessels include the israelite hebrew, rabbinical judaic, mystical christian, sufi islamic, and possibly even, the north indian tantric. each of these vessels has framed the universal teachings of the mystical qabalah within the context, language

t the ayn, the negatively existent mysterious unknown at the roots of all things and its two faces: vast face and small face. this is followed by an explication of the nature and composition of the qabalistic tree of life, including its roots, columns, inner court, directional sefiroth, and letter-gates. the tree of life is a central feature of the mystical tradition that lies at the heart of the ancient hebrews. among students of qabalah, there is considerable confusion about the tree. this is due in no small measure to the many books on the subject that present various hybrid versions of the tree, and attribute to the tree a wide range of occult and mythological information not based in the qabalistic tradition. hermetic qabalists will find notable differences between the way the mystica

FIRE OF QAYIN RITE

appellation for the fourth head of celestial messiah as the last in the qur an. yosher (hebrew: upright: vertical, highly anthropomorphic version of the name hvd from the masks of misrule by nigel jackson lay of the arthame this is the metal: it dropp d from the sky, a ferrous tear of the fire-drake s eye, that burned through cloud and seared the soil and set the furious seas a boil, that lay in ancient pores of earth, til blacksmith s brought it to birth, thrice-purified in tubalo s fire, it suffered the ordeal of the pyre; cast into waters, hissed it s song, the starry viper s iron tongue was tempered on the anvil-stone, til radiant as changeless bone, with whispered charge and wordless spell, the gramarye of azazel. the edge was ground and thus was made, the narrow road of sharpened bl

l flame of the sun by my enchantments. the witch now makes burnt offerings of resinous perfumes and aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light, hear the prayer. in the brazen citadel, in the hall of flames i call upon thee, goat-angel of the golden horns, master of the primal fire, azael-qayin, appear in thy brilliance. thou art he: who fell from the sun to consecrate humankind with sacred heat. thou art he: who led the hosts of the watchers, the fair sons of the gods to mingle their fiery seed with

rth to heaven. thou art he: the scapegoat whose self-sacrifice purifies us of sin, ignorance and illusion, hanging inverted in the night firmament, thy one eye of the goat, open and glittering, who lightens our darkness with the fires of the stars, the myriad lanterns and blazing torches of all-knowledge. by the methods of the art rouse the inner fire and fervently invoke the daimon within by the ancient pact. let the forces of the goat be raised and the dragon-serpent of naamah- lilith be stirred through all five senses perfectly focussed upon the fire within the mortal flesh. o flame-breathing daemon and wizardly smith, who forgest the iron weapons of victorious liberation, the precious jewels of wisdom and beauty, hearken to me why am sprung from thy cunning seed, the hidden house of az

FLY THE LIGHT

f-consciousness and divinity, to then mutate and transform into something godlike. this model is loosely attributed to the averse or black tree of life known as black eden or the qlippoth. songs such as chaos unveiled and fleshstretcher with their violent patterns and machine like rhythms are attributed to the qlippothic sphere of geburah averse, the demon of the sphere is asmoday who origins are ancient persian as aeshma (demon of the wounding spear. the song angel of prostitution ii is connected with yesod- the moon and the averse sphere of lilith, the bride of satan who is represented of the instinctual, dark side of humanity. she was originally called az and had taught the fallen angels how to take form and copulate to produce dragon children in some gnostic and manichaean text. her di

FOCUS OF LIFE

for my wantonness "i teach you the glad death of all things" thus spake my knowing mouth "my belief has created the more beautiful body and desires of rebirth. fear i the transvaluation called death? knew i not death, when time was born? arise, old memory! and tell my consciousness of this frequent experience-once again" then death spake unto aaos "no stranger, nor enemy to me is aaos, we are too ancient friends to come to blows. what hast thou come to take from me this time? what fresh associations for thy new body? no self-denial has aaos! thou hast not come to rap tables. to awake the disembodied astrals" aaos answered "in my life my memory lived numerous remotenesses which were once me. my belief reached associations that out-stripped all morality and rationalism. my i chanced much wit

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

en set out before in the way in which i attempt to do it in the first ten chapters, these chapters owe much to others, particularly in parts of. iv, vii, ix, and x to walker; the theme of viii has been hinted at by garin. my knowledge of cabala is derived almost entirely from the works of g. g. scholem; my persistence in spelling the word in this way is part of the general plan of approaching the ancient wisdoms from the point of view of the renaissance; this is how pico and bruno spell it. the nine chapters on bruno present him as a variation on the hermetic-cabalist tradition. this is so revolutionary that i have not been able to use much of the vast literature on bruno, save for biographical and documentary material and some other works which are acknowledged in the notes. i have used g

955. thorndike lynn thorndike, a history of magic and experimental science, columbia university press, 1923-41 (six vols. walker d. p. walker, spiritual and demonic magic from ficino to campanella, the warburg institute, university of london, 1958. xiv chapter i truth through successive brazen and iron ages still held sway and the search for truth was thus of necessity a search for the early, the ancient, the original gold from which the baser metals of the present and the immediate past were corrupt degenerations. man's history was not an evolution from primitive animal origins through ever growing complexity and progress; the past was always better than the present, and progress was revival, rebirth, renaissance of antiquity. the classical humanist recovered the literature and the monume

eco-roman world would make pilgrimages to some remotely situated egyptian temple and pass the night in its vicinity in the hope of receiving some vision of divine mysteries in dreams.3 the belief that egypt was the original home of all knowledge, that the great greek philosophers had visited it and conversed with egyptian priests, had long been current, and, in the mood of the second century, the ancient and mysterious religion of egypt, the supposed profound knowledge of its priests, their ascetic way of fife, the religious magic which they were thought to perform in the subterranean chambers of their temples, offered immense attractions. it is this pro-egyptian mood of the graeco-roman world which is reflected in the hermetic asclepius with its strange description of the magic by which t

r ascetic way of fife, the religious magic which they were thought to perform in the subterranean chambers of their temples, offered immense attractions. it is this pro-egyptian mood of the graeco-roman world which is reflected in the hermetic asclepius with its strange description of the magic by which the egyptian priests animated the statues of their gods, and its moving prophecy that the most ancient egyptian religion is destined to come to an end "in that hour, so the supposed egyptian priest, hermes trismegistus, tells his disciple, asclepius "in that hour, weary of fife, men will no longer regard the world as the worthy object of their admiration and reverence. this all, which is a good thing, the best that can be seen in the past, the present, 1 ibid, i, pp. 14 ff- 1 ibid, i, pp. 1

in which is assembled in one all, in a harmonious diversity, all that can be seen which is worthy of reverence, praise and love."1 thus egypt, and its magical religion, becomes identified with the hermetic religion of the world. so we can understand how the content of the hermetic writings fostered the illusion of the renaissance magus that he had in them a mysterious and precious account of most ancient egyptian wisdom, philosophy, and magic. hermes trismegistus, a mythical name associated with a certain class of gnostic philosophical revelations or with magical treatises and recipes, was, for the renaissance, a real person, an egyptian priest who had lived in times of remote antiquity and who had himself written all these works. the scraps of greek philosophy which he found in these writ

FRATER TENEBROUS CULTS OF CTHULHU

me with a holocaust of ecstasy and freedom. 2 there is a marked similarity between this passage and the teachings of many actual secret societies of the past, including the assassins, the gnostics, and the templars, but in particular to the law of thelema, as expounded by lovecraft s contemporary, aleister crowley. the main distinction is one of moral interpretation whereas lovecraft regarded his ancient gods as essentially evil, crowley saw the return of such atavistic deities as being in full accord with the progression of the aeons. following the call of cthulhu, lovecraft produced a series of a dozen or more stories which contain the central core of the inter-related mythology which later became known as the cthulhu mythos. in these stories, he describes various rites surviving on eart

ic egypt, in the eponymously titled prose poem. the elemental aspect of nyarlathotep is aether, the communicating medium of interstellar space (or in lovecraft s terminology, the audient void. shub-niggurath is the black goat of the woods with a thousand young a title inferring the geometric proliferation of creatures upon the earth. he is the horned god of the pagan agricultural societies of the ancient world, representing fertility and sexual energy. in greek mythology his archetype is pan, half-man and half-goat. as christianity began to replace paganism, the pan-image became the prototype for the christian devil, and was associated with the practise of satanism, though the worship of the horned god had pre-dated christianity by at least a thousand years. in 1919, aleister crowley publi

ecraft knew much of the great beast, except by reputation. the elemental nature of shub-niggurath is that of earth, symbolized by the sign of taurus. his station is the north. hastur is the voice of the old ones an elemental deity assigned to the air, or the void of outer space. on earth, the station of hastur is the east, and his sign is aquarius. the god dagon was appropriated by lovecraft from ancient hebraic texts, in which he features as a god of the philistines. in the mythos, he is the progenitor of the seas, the watery equivalent to shub-niggurath and lord of the amphibious deep ones. his elemental attribution is water, and his number is 777. cthulhu himself is referred to as the high priest of the great old ones. his other titles include, he who is to come, lord of r lyeh, and lor

formula of his invocation is supplied by lovecraft in the curious ritual phrase, of non-human origin, which is chanted by the worshippers of the cthulhu cult: ph nglui mglw nafh cthulhu r lyeh wgah nagl fhtagn. cthulhu represents the abyss of the subconscious or dreaming mind, and astrologically by the sign of scorpio. ceremonially, he is referred to the west (amenta, or the place of the dead in ancient egyptian religion, and geographically, to the site of r lyeh in the south pacific (the exact coordinates for which are to be found in the call of cthulhu) as already stated, nodens is the only member of the elder gods to be mentioned by name, and lovecraft gives no further information concerning him. the sign of the elder gods is described as an upright pentagram containing an eye-shaped s

ed on earth by the entity, aiwaz. another contemporary of lovecraft s whose writings contain many similarities and correspondences is helena petrovna blavatsky, the famous occultist and theosophist and author of the secret doctrine, this vast work is in fact an expanded commentary on the book of dzyan, itself a fragmentary extract from the mani koumbourm, the sacred writings of the dzugarians, an ancient race which inhabited the mountain regions of northern tibet. these texts tell of how the earth was once possessed by chaotic beings said to have crossed the gulf from another universe, at a time pre-dating the appearance of man, and goes on to relate how they were expelled from this universe by the intervention of forces allied to the cause of order. this cosmic history, which details subs

FREEMASON BLUEBOOK

u ever before applied for the degrees to anyl odge of masons? l 15. if so, where? when? 16. is your financial position such that in becoming a mason, you will be able to pay promptly the annual dues and assessments, if any, of the masonic lodge of which you may become a member? l l 17. is this application made of your own free will, or was it solicited? i to the officers and brethren of..lodge of ancient free and accepted masons, at. the subscriber, aged_ years, and by occupation a__respectfully states that he is a resident of_ that he has actually resided within the jurisdiction of said lodge for more than six months last past, and within the state of maine for the year past; that, unbiased by friends, and uninfluenced by mercenary motives, he freely and voluntarily offers himself a candi

tfully states that he is a resident of_ that he has actually resided within the jurisdiction of said lodge for more than six months last past, and within the state of maine for the year past; that, unbiased by friends, and uninfluenced by mercenary motives, he freely and voluntarily offers himself a candidate for the mysteries of freemasonry; that if admitted he will cheerfully conform to all the ancient established usages and customs of the maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (5 of 76 [11/22/1999 11:51:54 am] fraternity; that he knows no physical, legal or moral reason which should prevent his becoming a freemason; and that he has before offered himself as a candidate to any lodge [deposit] we hereby certify, that we are personally acquainted with mr__above

ries of masonry? ii. do you seriously declare upon your honor, before these witnesses that you are prompted to solicit the privileges of masonry, by a favorable opinion conceived of the institution, a desire for knowledge, and a sincere wish to be serviceable to your fellowcreatures? iii. do you seriously declare upon your honor, before these witnesses, that you will cheerfully conform to all the ancient established usages and customs of the fraternity? forms of prayer suitable to be used at the reception of a candidate i. vouchsafe thine aid, almighty father of the universe, 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

ermon's dew, so richly shed on zion's sacred hills. iii.for there the lord of light and love, a blessing sent with power; o may we all this blessing prove, e'en life for evermore. iv. on friendship's altar rising here, our hands now plighted be, to live in love, with hearts sincere, in peace and unity. the lambskin, or white leather apron. is an emblem of innocence, and the badge of a mason; more ancient than the golden fleece or roman eagle; more honorable than the star and garter, or any other order that can be conferred upon you at this or any future period, by king, prince, potentate, or any other person, except he be a mason, and which i hope you will wear with pleasure to yourself and honor to the fraternity. the twentyfour inch gauge. is an instrument made use of by operative masons

s laid down by the master on his trestleboard, so should we, both operative and speculative, endeavor to erect our spiritual building agreeably to the rules and designs laid down by the supreme architect of the universe, in the great books of nature and revelation, which are our spiritual, moral and masonic trestleboard. situation. lodges should be situated due east and west dedication. lodges in ancient times were dedicated to king solomon in modern times to st. john the baptist and saint john the evangelist, two eminent christian patrons of freemasonry; and since their time there has been represented in every regular and wellfurnished lodge, a certain point within a circle embordered by two perpendicular parallel lines, representing saint john the baptist and saint john the evangelist. u

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

olved upon you in a manner creditable to yourself and satisfactory to the grand lodge. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (76 of 76 [11/22/1999 11:51:56 f freemasonry and catholicism by max heindel [1865-1919] click here to return to the previous html page. part vii the philosopher's stone--what it is and how it is made. those who have studied the writings of the ancient alchemists have always been much mystified by what is said concerning the philosopher's stone and the process of transmuting the base metals into gold. these claims have naturally given rise to a great deal of vague speculation. from time to time, students have asked for a direct statement from the writer concerning this subject of paramount importance, and as we are standing upon the thre

the humanity of the moon period, who lived upon the planet mars. they needed a physical field of action, but were unable to create one for themselves, hence for selfish reasons they taught humanity how by cooperation of the sexes a new body may be created at any time; and in order to give an incentive they instilled into mankind the animalistic passionate nature which we now possess. thus to the ancient alchemists, the angels from the moon which rules the saline tides of the sea were designated by the term "salt" they had found that a certain amount of salt in the blood is necessary to the mental processes, also that excess salt in the blood produces insanity, as best proven by the experiences of shipwrecked sailors who become lunatics when they drink water containing the lunar element sa

led by the lucifer spirits, and is therefore now as it were in a slough from which he cannot extricate himself save with the help of others further advanced than he. when this becomes apparent to him and he starts to search for light, he stands at the pathway of regeneration guarded by the lords of mercury who with their wisdom will guide him toward the desired goal. the method as outlined by the ancient alchemists we shall discuss when we have summed up in a few words the points made. these must be firmly fixed in mind to appreciate the full value of what follows. the creative force used by god to bring a solar system into manifestation, and the force used by the divine hierarchies to form the physical vehicle of the lower kingdoms over which they rule as group spirits, expresses itself i

c atmosphere, and man has become a living stone, whose luster surpasses that of the diamond or the ruby. he is then the philosopher's stone" there are many other symbols and similes taken from the world of chemistry and applied to the processes of spiritual growth which eventually makes men living stones in the temple of god. but enough has been said in the foregoing to show what was meant by the ancient alchemists by such terms and the reason why they clothed their teachings in symbolical language. the way of initiation is, however, and has always bee open to anyone who really an truly seeks for enlightenment and is willing to pay the price in the coin of self-denial and self-sacrifice. therefore, seek the temple door and you shall find it; knock and it shall be opened unto you. if you se

and the pineal gland in the brain, gives to man a third eye as it were wherewith to see in the spiritual worlds. when this serpentine spirit fire has been sufficiently evolved, he may read by its light the wisdom of the ages. therefore christ exhorted his disciples to be wise as serpents. the egyptian word naja, which means serpent, is used at least once in the hebrew bible in the 58th psalm. in ancient egypt the pharaohs were kings and priests, holding a double office, and they therefore wore a double crown with a uraeus or serpent head so placed that when wearing this crown the uraeus seemed to protrude from the emperor's forehead between the eyebrows. the serpentine uraeus was therefore an apt symbol of the wisdom of the wearer. it will be remembered that according to the bible story t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

sire of each to oust the other from the affections of the symbolic queen of sheba, the soul of humanity, they might have succeeded, an equitable union between church and state might have been effected and human evolution might have been greatly furthered. but both church and state were jealous of their particular prerogative; the church would only amalgamate upon condition that she retain all her ancient power over mankind, and take in addition those of the temporal government. the state was selfish in a similar manner and the queen of sheba, humanity at large, is still unwed. the masonic legend tells the story of the attempt and its failure as follows: when the queen of sheba had been shown the gorgeous palace of solomon and had bestowed her choice gifts of gold and wrought work, she aske

y may bring forth and increase sufficiently to keep the fauna of our planet at normal. according to the masonic legend, hiram abiff, the grand master, used a hammer to call his workmen, and it is significant that the symbol of the sign aries, where this wonderful creative activity commences, is shaped like a double ram's horn, which also resembles a hammer. it is also worthy of notice that in the ancient norse mythology, the vanir or water deities are said to have been conquered by the assir, or fire gods. the hammer wherewith the norse god thor struck fire from the sky finds its counterpart in the thunderbolt of jove; like hiram, the assir belong to the hierarchy of fire, the lucifer spirits, the sons of cain, striving for positive mastership through individual effort, and therefore uphol

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

d the spirit of solomon which inhabited the body of jesus for the high mission it was destined to fulfill; to serve as a vehicle for the unifying unselfish christ spirit, for the purpose of bringing to an end the division between the sons of seth and the sons of cain and uniting them in the brotherhood forming the kingdom of heaven. when faust made the pact with mephistopheles, as recorded in the ancient soul-myth of that name, he was about to sign it in ink but mephisto says "no, sign it in blood" for this request faust asks the reason and mephistopheles says knowingly and cunningly "blood is a most peculiar essence" it is said in the bible that the blood of bulls and calves will not take away sins and that is reasonable, but how then about the blood of jesus, which is extolled as a panac

he scientific test known as haemolysis. strange blood of a higher animal will kill, if inoculated into the veins of a lower species; if we take human blood and inject it into an animal, the animal will be unable to endure the high vibration that is in the blood of the human being and it will die. on the other hand a human being may be inoculated with the blood of a lower animal without injury. in ancient times it was strictly forbidden anyone belonging to one tribe to marry into another tribe because it was known then by the leaders of humanity that the strange blood would kill something; it always does. we read that adam and methuselah lived so many centuries; at that time it was the custom to marry in the family, marry as closely as possible, so that the tie of blood might be as strong a

FREEMASONS SATANISM AND SYMBOLISM

from masonic author, carl claudy sums it all up "cut through the outer shell and find a meaning; cut through that meaning and find another; under it, if you dig deep enough, you may find a third, a fourth- who shall say how many teachings" many who are in masonry are not aware that they are lied to. finally, remember albert pike's bold assertion in morals& dogma, that "masonry is identical to the ancient mysteries" which means that all their teachings in all their books are precisely the same as the ancient, pagan, satanic mysteries [p. 624, teachings of the 28th degree] of course these top 5% call jesus christ an "inferior god" they never, ever mention him in their teachings or their rituals. this shouldn't surprise you since the pope carries a bent satanic cross as seen on another page w

l organization" as quoted above, you have secrets within secrets. lucifer praised as the light-bearer of freemasonry "lucifer, the light-bearer! strange and mysterious name to give to the spirit of darkness! lucifer, the son of the morning! is it he who bears the light, and with its splendors intolerable, blinds feeble, sensual, or selfish souls? doubt it not [albert pike, morals and dogma of the ancient and accepted scottish rite of freemasonry, p. 321, 19th degree of grand pontiff; red emphasis added] masons from the first initiation which is the first degree are urged to mightily "seek the light" the average mason is continually saying that he is "seeking the light" and will spend his entire life "moving toward the light" people who haven't studied this subject would assume that this "l

y, isis unveiled, vol. i: science, new york, trow's printing and bookbinding company, 1877, p. 554, xxxiii. colored emphasis added] blavatsky like anton lavey in the satanic bible, had no trouble tying the infernal name, thoth, with satan, and especially the egyptian satan. this subject does go back a long way. remember pike's words, quoted in the very beginning, that "masonry is identical to the ancient mysteries" what this statement means is that freemasons believe the same as all the ancient mysteries and worship the same god, satan, and they worship satan under different names. keep in mind that we are dealing with a highly advanced people. a people who have had a lot of practice in their art of deceit. from the table of coincidence page in the masonic rituals section you were made awa

e are dealing with a highly advanced people. a people who have had a lot of practice in their art of deceit. from the table of coincidence page in the masonic rituals section you were made aware that individuals within the u.s government and nasa have been staging major worldly events which coincide with 19.5/33 degrees from the perspective of that particular event. this again is taceable back to ancient egypt. since blavatsky mentioned another of the infernal names, typhon, and has identified him as the egyptian satan, let us review albert pike once again, as we discover that freemasonry reveres typhon as well. typhon "osiris was the son of helios (phra) the 'divine offspring congenerate with the dawn' and at the same time an incarnation of kneph or agathodaemon, the good spirit, includin

asonic plan for the united states is one of evil, even in their own minds, not good. pan. satan is not a black god, but negation of god. this is not a person, but a force, created for good, but which may represent evil. it is the instrument of liberty or free will. they represent this force. under the mythologic and horned form of the god pan; thence came the he-goat of the sabbat, brother of the ancient serpent, and the light-bearer [pike, morals and dogma, p. 102] since the satanic bible lists pan as one of the infernal names of satan, we need to look further into the occult for more information on pan. however, we now know that, from pan came the he-goat of the sabbat, brother of the serpent, and the light-bearer [lucifer, because albert pike, the #1 freemason of all history, has just t

FULL MOON RITUALS

og mounted the hillock in a deosil spiral until wisps of it were floating into the circle itself and seeming to dance among the standing stones. tonight deer sang the fog up the hill and watched as it rose to claim even the tallest of the stones. then, he stood, shed all sense of himself and waited- until awareness of a distinctly different atmosphere accosted his skin and his nose with smells of ancient oak, selaginella and leaf mold. opening his eyes, he sees the moon reflected in a glass smooth lake which also reflects the walls and turret of the old castle off to the south, and realizes that his gateway into this place has brought the stone circle just to the eastern edge of the ancient grove, where so many previous moons have been celebrated. becoming aware of a faint smell of ozone a

tonight with new ones which deer wished he had time to catalog. deer briefly remembered another path which spirals up the hill- passing from mighty groves of oak (white, chestnut, scarlet and their kith and kin, through towering stands of white ash and into long-leaf pine barrens lining the hill's broad shoulders- going thrice around before passing through the thorn thickets which line the truly ancient grove of mixed species circled about the castle before reaching the top after. but duty (joyous as this one is) calls, so he moves along the main trace which climbs the southern face of the hill directly towards the old castle. by the time deer crests the hill and pauses beneath the ancient turret, the pack he carries has become quite a weight- but all weariness departs as he lays hand upo

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

y door turns easily and silently upon its hinges. a sense of timelessness and yet of immense age washes over deer as he stands beneath the high lentil, momentarily swept away in memories of many moons spent within these walls. lowering his pack to the floor, deer retrieves from its depths a large beeswax globe of deepest crimson, which he sets upon the broad sill of the window that sidelights the ancient door, and lights the wick protruding from its crown. almost instantly, a specter of cinnamon flows into the cavernous depths of the great room as the light illuminates the stone foyer and shines as a beacon through the window and out into the night. deer lays a blessing about the doorway for all who enter here this eve and places a wicker basket upon the sill of the sidelight window opposi

y "who waits for you, carielle? who stands in the circle and awaits your calling? who? whoooo" carielle rises and turns her feet to the path leading to the old castle. like clouds upon the sky, her feet fly along the cold ground, and she laughs as the castle comes into view. first, she is running toward it, then as perspective shifts, the castle seems to meet and embrace her, drawing her into its ancient interior. her feet barely touch the floor, and she lets her hand run lightly along the wall in a gentle caress as she glides into the ritual room. she smiles at the gathering before her, at old friends and new, and happy hugs are sent all around. it is so good to gather again..a sudden icy claw at deer's chest causes him to wonder who dear to him must traverse such pain, such thirst in com

FULLER J F C SECRET WISDOM OF THE QABALAH

verse in every conceivable spiritual, moral, and intellectual form; and under such symbolism as gthe spirit clothes itself to come down and unclothes itself to go up h; and again in ecclesiastes, gwho knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? h2 all these doctrines are wrapped up in the most complete secrecy. they form, in fact, the ancient sod; or mystery, of the hebrews. woe to the man who sees in the thorah, i.e. law, only simple recitals and ordinary words! because, if in truth it only contained these, we would even today be able to compose a thorah much more worthy of admiration. the recitals of the thorah are the vestments of the thorah. woe to him who takes this garment for the thorah itself. there are some foolish peo

and the image of god. yet this quadruplicity is in itself a duality- the knower and the image of god; because this image includes the upper and lower worlds. the absorption of the knower in the image is the great work- the re-establishment of unity or equilibrium. concerning the first of these two dualities, isaac myer writes: secret wisdom of the qabalah page 14 the basic element of most of the ancient, and to this day, of many of the modern religions of the world is, the idea of a perfect invisible universe above, which is the real and true paradigm or ideal model, of the visible universe below, the latter being the reflection, a simulacrum or shadow, of the invisible perfect ideal above. this idea was fully understood by the ancient egyptians, as was shown in their deities nut or neith

never descends as far as our ignorance and because it is above wisdom itself.1 out of this no-thing emerges as it were the ain soph, the endlessness, boundlessness, and eternality of no-thing- therefore, in a way, a qualified no-thingness. in the book of job we read: ghe stretcheth out the north over the empty place, and hangeth the earth upon nothing. h2 it is also called attikah d'attikin, the ancient of all the ancients, and attikah qadosha, the sacred ancient; it is sexless and is sometimes described as the non-ego or not-i, the ayin being altogether beyond the i. in the zohar we read and there went forth, as a sealed secret, from the head of ain soph, a nebulous spark of matter without shape or form, a centre of a circle, neither white nor black, neither red nor green, in fact withou

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

and clouds; e is the convex hollow earth shell; ff is the concave hollow underworld of seven zones; realm of the ghost world; and g is the nadir or root. in it are the waters of life and the throne of chaos and below it are 21 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac myer finds a remarkable similarity between the cosmos of the zohar and that of the ancient chaldeans. he writes: in ab, bc, ce, and eg [see plate iii on page 27, we have similarities to the four worlds. the three great heavens answer to the upper three sephiroth. i. that of the father abbah, or kether, the crown, to anu, afterwards ana; the place of the aether or highest sublimated air or atmosphere. ii. the son, bel, el or baal, the sublimated fire, answering to 'hokhmah, wisdo

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

at in the evolution of woman relative to the inheritance of each of the two lines of sexual demarcation. e.b.g. contents- chapter introduction i--sex the foundation of the god-idea ii--tree, plant, and fruit worship iii--sun worship--female and male energies in the sun iv--the dual god of the ancients a trinity also v--separation of the female and make elements in the deity vi--civilization of an ancient race vii--concealment of the early doctrines viii--the original god-idea of the israelites ix--the phoenician and hebrew god set or seth x--ancient speculations concerning creation xi--fire and phallic worship xii--an attempt to purify the sensualized faiths xiii--christianity a continuation of paganism xiv--christianity a continuation of paganism-(continued) xv--christianity in ireland xv

ross and a dying savior the god-idea of the ancients. introduction. through a study of the primitive god-idea as manifested in monumental records in various parts of the world; through scientific investigation into the early religious conceptions of mankind as expressed by symbols which appear in the architecture and decorations of sacred edifices and shrines; by means of a careful examination of ancient holy objects and places still extant in every quarter of the globe, and through the study of antique art, it is not unlikely that a line of investigation has been marked out whereby a tolerably correct knowledge of the processes involved in our present religious systems may be obtained. the numberless figures and sacred emblems which appear carved in imperishable stone in the earliest cave

nsanguinity with the peoples of history--and of an original general belief, we might add" that the religious systems of india and egypt were originally the same, there can be at the present time no reasonable doubt. the fact noted by various writers, of the british sepoys, who, on their overland route from india, upon beholding the ruins of dendera, prostrated themselves before the remains of the ancient temples and offered adoration to them, proves the identity of indian and egyptian deities. these foreign devotees, being asked to explain the reason of their strange conduct declared that they "saw sculptured before them the gods of their country" upon the subject of the identity of eastern religions, wilford remarks that one and the same code both of theology and of fabulous history, has

to include the entire phenomenon, that the observation "applies with equal propriety to the entire habitable globe; for the arbitrary rites and opinions of every pagan nation bear so close a resemblance to each other, that such a coincidence can only have been produced by their having had a common origin. barbarism itself has not been able to efface the strong primeval impression. vestiges of the ancient general system may be traced in the recently discovered islands in the pacific ocean; and, when the american world was first opened to the hardy adventurers of europe, its inhabitants from north to south venerated, with kindred ceremonies and kindred notions, the gods of egypt and hindostan, of greece and italy, of phoenicia and britain"[1 [1] pagan idolatry, book i, ch. i "though each rel

ceive. not only did this emblem represent fertility, or the fecundating energies of nature, but with the power to create were combined or correlated all the mental qualities and attributes of the two sexes. in fact the whole universe was contained in the mother idea--the child, which was sometimes female, sometimes male, being a scion or offshoot from the eternal or universal unit. underlying all ancient mythologies may be observed the idea that the earth, from which all things proceed, is female. even in the mythology of the finns, lapps, and esths, mother earth is the divinity adored. tylor calls attention to the same idea in the mythology of england "from the days when the anglo-saxon called upon the earth 'hal wes thu folde fira modor (hail, thou earth, men's mother, to the time when m

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

inkpots, pens and pencils,exercisebooks, comic songs on long sheets, the evening paper, and the miscellaneous. i couldn't imagine what waite could expect to find there. we went in. somewhereat the back of the shop there was a row or two of dingy,greasy,tattered old books; and a fire glowed in waite's eye as he beheld them. the scent held 'have you anyold bound volumesof boys' stories' he askedthe ancient man of the shop 'there were two or three left' saidthe man, a little astonished i thought at the enquiry. there used to be a small lending library here, he explained, andhehad taken over the stock. and,tocutthestory short, waite went out into pentonville, which, i am sure, had now become for him not grey but radiant,witha copy of 'the old house in west street' under his arm. perhapsishould

thestory short, waite went out into pentonville, which, i am sure, had now become for him not grey but radiant,witha copy of 'the old house in west street' under his arm. perhapsishould explain. my friend waite,besides taking over all mysticism, occultism, alchemyand transcendentalismfor his province, has a hobby, like most good men. in hiscase,this hobby is the collecting of 'penny dreadfuls' of ancient date: the forties and early fifties are, ibelieve,the golden age of this adventure. and amongst those 'penny dreadfuls, as they are affectionately called, one of the choicest prizes is 'the old house inweststreet. and waite had got it for eighteen pence or half-a-crown: agreasy,old bound volume of the old weeklyparts, vilelyprinted on wretched paperwith amazing woodcuts: and yet a find, ad

oped. suffer from267 noneofthem.thefirst draftofthe'tale' was completedwithintwelvemonths, but it was to beanotherfive years beforeasoul'scomedy"waspublished.thestructure and styleofthe poem are modelled onthoseofbailey'sfestus,while thetitlewas clearly intended to be associatedwithbrowning'sasoul's 'tragedy; waite, however, gives hisownexplanationofthe tit.le in aprefat?ry note 'a tragedy in its ancient and legitimate sense depicts the triumphofdestinyover man;thecomedy, or storywitha happy ending, representsthetriumphofrnan over destiny.itis in this sense that the spiritual history ofjasper cartwright is called a soul's comedy'(asoul'scomedy,1887,.p. vi).theplot,'withits themesofunwittingincest, treachery, illegitimacy, and final redemption, is wholly waite'sownand is based to a degreeon

rs of the kingdom, even the kingdomoflove (p. 82).nonetheless, it isdorawhois the central character in the letters-e-machen's as well as waite's.thefirst letterofthe series,writtenby machen, is from 'a tarrying placeofthe fraternity (in fact, gambino's inrupertstreet, and it setsthetoneofall thosethatfollow:'iannounce to you267thaton monday next i shall solemnly perform and exhibit the veritable, ancient, and rectifiedriteof[lilith]whichis called [lamed] in the great bookofavalon. be, therefore, presentwithoutfail between nones and vespers, that then we may partake together225__frateravallauniusand'theroadof excess--l! ofthese singular mysteries'(p.33).machen ends the letter byurgingwaite tobringdorawithhim 'i look forward to thiscomingdiesdominica,andtrustthatyou willcommandtheladyofthe w

ism,5waite did gain an active followingofsorts and by 1891 he had founded theorderofthespiritual temple. it was anorderalmost;butnotquite,stillborn255progressing no furtherthanpreliminary meetings at whichaprospectus was drafted (see appendix a, togetherwith'an apology for ritual',whichstated that'theexercises of devotional mysticismwhichwill betheobject ofourmeetings will involve some revival of ancient mystic ritual, arid the outlines of 'a tentative rite' for the order (the full text of the 'apology' and 'a tentativerite'are printed inazoth,pp. 122-128. see also appendix a for therite).the'rite'was the proposed religious service of the order, whichwaite-wooseemsnotto have been the soleauthor-describedas 'pleasing,butoflittle practical value'.hadtheorderofthe spiritual templenotexisted o

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

nning were therosicrucians-orso it would seem from the words of their followers. far from seeing the rosicru255 cians for what they were, a creationofthe turmoil that followed the reformation, nineteenth-century occultists could see them only as stemming from a vast antiquity:'therosicrucians of germany are quite ignorantoftheir origin; but by tradition, they suppose themselves descendants of the ancient egyptians, chal255 deans, magi and gymnosophists; and this is probably true" this yearning for along-anddistinguished-ancestry was present, too, in the latter-day rosicrucians of the hermetic orderofthe golden dawn, as it was in all the occult movements and secret brotherhoods of the last century, whether respectable freemasons claiming spiritual descent from the builders of king solomon's

y because they wisheditto have been so.hadthere been an english rosicrucianorderin1800it is inconceivable that it would have been unknown to francis barr255 ett,buthe makes no reference to such anorder-eitherpast orpresent-inthemagus,even though he discusses alchemy at length and promises that students of his school will 'acquire the knowledgeofthe rites, mysteries, ceremonies and principlesofthe ancient philosophers, magi, cabalists, adepts &c'.hedid, however, limit the numberofstudents to'nogreater number than twelve' and it is possible, assuming that he everhadany students, that they saw themselves as a secret fraternity and allowed others to label them as rosicrucians. certainly in1833godfrey higgins refers to contemporary rosicrucians, but these were evidently membersofa masonic rose

the second order fearing that the proceedings of certain men in the northern counties of england may by exhibition of pretended powers and rosicrucian dignities lead students away from the higher paths of mysticism, into goetic practices, desire that all fratres and sorores of the g.d. will accordingly warn the unwary and uninitiated that no such persons hold any warrant from us, nor possess our ancient and secret knowledge. givencreation31forth from the m[ountain] a[biegnos] of sapiens dominabitur astris. deo duce comite ferro. non omnis moriar. vincit omnia veritas.published by order oftheabove:sapere aude: cancellar255 ius in londinense" further correspondence between david lund of the 'dew and the light, the nameless dupe (who may have been t.h.pattinson of the golden dawn, and westco

a supposed and quite untranslatable egyptian motto 'married a first cousin and retired to a country house in the neighbourhood of the new forest. from there he returned in1914to argue against waite that the cipher rituals could be genuine, having come to the strange belief that the egyptian fellahin had preserved the hiero255 glyphic language to the present day and could thus have trans255 mitted ancient and authentic ritual texts. his re-emergence led to the closing down of the isis-urania temple and waite's withdrawal of his own rituals from use. blackden retaliated by producingtheritual of themysteryof thejudgmentof the soul,a translation from the papyrus of ani 'restored to something very like its original form' with the rubrics and commentary supplied by blackden himself. he saw this

sm and divination through the;tarotbegan in the neophyte grade, but this teaching wasnotoriginal, having been taken from the dreams of eliph as levi, whq. was the first to make the connection between the twenty-two tarot trumps and the twenty-two letters of the hebrew: alphabet. such a correspondence was a delight to the kabbalists of the golden dawn, who propagated the principle of this newborn' ancient wisdom' with all the zeal of converts, although they altered the sequence of the cards and thus of their particular attributions.thereversal of cards 8 andii,strength and]ustice, has frequently been blamed on a. e. waite, who was the first to publish such an attribution, but he took it from the original '3=8 grade of practicus side lectureno.2',on thetarottrumps,which was the work of mathe

GILBERT THE MAGICAL MASON

lyunreli255able.)mathers, s.l.m. and 46.47, 48, 49, 54.rtcontentspageintroduction 7part one: rosicrucianchapter1. christian rosenkreuz and the rosicrucians 13 2. data of the history of the rosicrucians 28 3. the rosicrucians, past and present, at home and abroad 40 4. in memory of robert fludd 48 5. rosicrucian thoughts on the ever-burning lamps of the ancients 54 6. man, miracle, magic, from the ancient rosicrucian dogmata 66 7. courage versus obsession 71 8. chess shatranji and chaturanga 75 part two: kabalistic 9. the kabalah 3110.a further glance at the kabalah 95 11. the ten sephiroth 110 12. the religion of freemasonry illuminated by the kabbalah 114 13. angels: jewish, christian and pagan 124 14. the devil, and evil spirits according to the bible and ancient hebrew rabbis 131 15. so

tion with the world and man 1576themagicalmasonpartthree:divination18.thehistory of astrology169 19.dreams18120.divination and its history19221.the star lore of the bible216partfour: masonic22.freemasonry and its relation to the essenes233 23.the resemblances of freemasonry to the cult of mithra244 24.the religious and masonic symbolism of stones256partfive: miscellaneous papers25.an essay on the ancient mysteries269 26.a recent spiritual development287 27.an essay upon the constitution of man: spirit, soul, body296 28.man's blood and generation310introductionof all the actors in the bizarre pageant of the occult revival, william wynn westcott was the most unlikely: cautious, fearful and altogether too respectable, he yet created its most exotic structure, the hermetic order of the golden

s of the golden dawn and concerned himself increa255 singly with the affairs of the s.r.i.a, of which he had been supreme magus since 1892. his dealings with mathers had taught him caution, and when he corresponded with theodor reuss over the setting-up of a berlin college of the s.r.i.a. in 1902 he declined to work reuss' rosicrucian rite 'because it trespasses so much [on the 18th degree of the ancient and accepted rite- i should be sent to coventry in london'.7he further advised reuss not to permit 'any branch of either society [to] admit a mr macgregor mathers alias the count of glenstrae of paris" there was to be no more impropriety, whether of a literary or any other kind in westcott's life. in 1918 he retired from his professional life and went to live with his daughter and son-in-l

macgregor mathers alias the count of glenstrae of paris" there was to be no more impropriety, whether of a literary or any other kind in westcott's life. in 1918 he retired from his professional life and went to live with his daughter and son-in-law at durban, south africa, where he continued with his studies, his correspondence and his writing uptothe time of his death, in july 1925. unlike his ancient predecessors he seemstohave failed in his rosicrucian duty to 'select a proper person to succeed him- no one since has equalled westcott's literary output on the curious subjects that he made his own. whatever his motives were for sustaining the fiction of anna sprengel, there is no doubt that westcott believed in the existence of rosicrucian adepts. while not going to the lengths ofdrfelk

ment in working out the great problems of life, and in discovering the secrets of nature; to facilitate the study of the system of philosophy founded upon the kabalah and the doctrines of hermes trismegistus, which was inculcated by the original fratres rosa: crucis of germany, a. d. 1450;and to investigate the meaning and symbolism of all that now remains of the wisdom, art and literature of the ancient world.itis necessary to state that there are societies both at home lind upon the continent of europe, and especially in the united states of america, which use the title 'rosicrucian' in various manners, and yet have not received any permissiontodo so from anyone holding authority in any rosicrucian lodge having direct descent from the medieval fraternity.ipublished for the s.r.i.a, secon

GILBERT THE SORCERER AND HIS APPRENTICE

elatorgrade,whoarenamedancients "they preside, in the first place, over the elemental tests, by the symbolical passing through which alone. the candidate becomes entitled to kneelbefore-thealtar of light, and to joininthe mystic labours of: the order.itisnecessary to consider them, however, in other aspects than as simply preparersof the ordeal of the candidate; and, firstly, what does the, name 'ancient' mean, and why isitapplied to these officers. in the hebrew kabalah, the terms 'ancient 'ancient of the ancient.ones 'ancient of days, etc.,aretitles applied to god in his innermost and most concealed forms; and the term 'ancient ofdays' is used in several passages in the bible. this term 'ancieiit of days' is said, kabalistically, to refer to godbeforethe creation, anditsmeaning is 'ancie

passages in the bible. this term 'ancieiit of days' is said, kabalistically, to refer to godbeforethe creation, anditsmeaning is 'ancientbefore(or anterior to) the days of creation; which daysofcreation, mentioned in225.genesis. areofcourse not the. simple day and nightorthis insignificant little solar systemofours, whichisbut a mere spot intheshore1essocean of the universe. the term,-elders (or ancient ones) is also usedin.the fourth chapter of the apocalypseofst john, describing the twenty-four thrones before the throne of the majesty divine. the word 'antient',as usedinthe time of shakespeare, meant20 the sorcererand his apprenticea banner-bearer, or ensign, or he who is worthy to bear the symbol under which men go forth to war; and we shall see presently, of what and how important occ

d of the everlasting hills: they shall be on the head of joseph, and on the crown of the head ofhimwho was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and fortheprecious thingsputforth by the moon, and for the chief thingsof[the ancient mountains, and for the precious thingsof"t]the lasting hills. and for the precious things of the earth, and the fullness thereof, and for the good will of him that dwells in the bush: let the blessing come upon the head of joseph, and uponthetop of the head of him that was separate from his brethren. his glory is like the firstling of a bullock, and his horns are like the horns of unicorns

pher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member 'i am the vine, ye are the branches' said the christ of the new testament 'i a

and the 125th which form the designs of the pillars before you. at the base of each rises the lotus symbolic of new life, regeneration and metempsychosis.inthe papyri which have the hieroglyphical text of this chapter a group of red hieroglyphs occurs at intervals, the literal translation of which is the 'explanation. after these groups comes a short commentary or gloss on the preceding and more ancient text. according to the pre-cited authorities this gloss was mixed up with the text as early as 2250bcat a period long anterior to the era of joseph and to that of the trojan war, and the circumstances of its possessing a written commentary, even at this early date shows that much greater antiquity of the actual text. the especial title of the 17th chapter is 'the book of the egyptian faith

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

t denials my ideas are too original generally for me to go to channing for assistance; and i am not indebted to a single man, living or dead. for a single idea or suggestion. in my papers on astronomy& 12[12] h. v. b. voorhis, concerning the swedenborgian rite, in collectanea, vol. 8, part 3, 1966, p. 226. the documents to which voorhis refers were in the archives of the supreme council 33 of the ancient& accepted rite for canada. they have subsequently disappeared 13[13] new jerusalem magazine (boston, vol. 30, 1857/58, p. 18, report of the committee of ministers on the case of mr. beswick magnetism were not matched by steadfast action, and because he was of a retiring sensitive temperament and hurt at being so unjustly used by a single malicious slander he retired from the church with pa

may 1870, pp. 222 223; freemasons chronicle, 6th march 1886, pp. 146 148: jacob norton, the so-called swedenborg rite. what casts considerable discredit upon mr. beswick s book is the specimen he give of the instructions which characterize the new york swedenborgian rite19[19. the anonymous reviewer was especially irritated by beswick s derivation of the word phremason (as he spells it) from two ancient words, phre or pi-re, the light, and mason, to search, or feel for blindly. our ancient brethren meant by this significant title, that a phremason is a poor blind candidate, or one in darkness, who is feeling his way in search of light 20[20. for the reviewer, a more utterly preposterous and absurd etymology was never invented. and, he concludes, if the teachings of the european swedenborg

degrees of the swedenborg rite. i have promised to give him them in may next. our nabobs all speak highly of the rite, so far as they know it. beswick may have met pike (if the whole episode was not pure fantasy) but nothing came of the meeting and there is no trace of any correspondence between pike and beswick, nor of any swedenborgian rite rituals, in the archives of the supreme council of the ancient& accepted rite (sj) at washington. the other nabobs were presumably those named in an undated memorandum sent to a canadian mason, george c. longley our present grand secretary of blue masonry, of n.y. state, took the degrees by dispensation. so did robert macoy, dan sickels and john sheville, all 33 men, and within a few weeks of each other. these high masons care but little for the whole

art. of one of them, a mr. royle, beswick wrote that, he is a well posted mason, and is now in office. he is also a member of our menei temple no. 1 (swedenborgian) also his eldest son.25[25] stuart, too, seems to have been a member, for beswick suggests to him 24[24] quoted in voorhis, op. cit, p. 225 25[25] beswick to stuart, 3 may 1871 that we can arrange for fall operations in relation to the ancient rite, and concludes his letter by stating that, our symbolic temples would bring in a goodly number from the ranks of the pure gentiles, and they would be so far superior to the symbolic lodges of the present day that we could get as many candidates as we choose to admit. as it turned out no candidates at all were admitted, for no further temples were established and menei temple passed aw

year he had acquired the supreme rite of memphis and the reformed egyptian rite from 28[28] lt. col. w. j. b. mcleod moore (1810 1890) was provincial grand prior of canada in the masonic order of knights templar, becoming grand master of the sovereign grand priory of canada on its formation in 1884; thomas douglas harington was the first sovereign grand commander of the supreme council 33 of the ancient& accepted rite for canada; the first recorded correspondence was, however, between beswick and longley 29[29] voorhis, op. cit, p. 226 30[30] the kneph, vol. 3, no. 1, january 1883 their respective sovereign sanctuaries for great britain and ireland more specifically, from their sovereign grand master, john yarker31[31. charters for these bodies were granted by yarker, much in the manner o

GLOBAL FREEMASONRY

n faith-related issues, which are very useful and a pleasure to read. in them, one will not find, as in some other books, the personal views of the author, explanations based on dubious sources, styles unobservant of the respect and reverence due to sacred subjects, or hopeless, doubt-creating, and pessimistic accounts that create deviations in the heart. j introduction..8 i. from the templars to ancient egypt..10 ii. the inside story on the kabbalah..34 iii. humanism revisited..52 iv. materialism revisited..80 v. the theory of evolution revisited..118 vi. the masonic war against religion..155 conclusion..185 notes..188 contents reemasonry is a subject that has attracted much discussion for several centuries. some have accused masonry of fantastic crimes and misdeeds. instead of trying to

this book will be a means whereby many, including masons, will be able to look at the world with better awareness. after reading this book, the reader will be able to consider many subjects, from schools of philosophy to newspaper headlines, rock songs to political ideologies, with a deeper understanding, and better discern the meaning and aims behind events and factors. dc -ifrom the templars to ancient egypt the crusaders he common perception of the majority of historians of freemasonry is that the origin of the organization goes back to the crusades. in fact, though masonry was only officially established and recognized in england in the early eighteenth century, the roots of the organization do reach back to the crusades in the twelfth century. at the center of this familiar tale is an

ds military aggression. the founder of the crusades was pope urban ii. he summoned the council of clermont, in 1095, in which the former pacifist doctrine of the christians was abandoned. a holy war was called for, with the intent to wrest the holy lands from the hands of the muslims. following the council, a huge army of crusaders was formed, composed both of professional dd from the templars to ancient egypt the roots of masonry date back to the crusades against muslims initiated by pope urban ii soldiers, and tens of thousands of ordinary people. historians believe urban ii's venture was prompted by his desire to thwart the candidacy of a rival to the papacy. furthermore, while european kings, princes, aristocrats and others greeted the pope's call with excitement, their intentions were

orders, the alike of which had never existed before. members of these orders came from europe to palestine, and lived in a type of monastery where they received military training to fight against muslims. one of these orders, in particular, was different from the others. it underwent a transformation that would influence the course of history. this order was the templars. df from the templars to ancient egypt the crusaders wreaked havoc in jerusalem. the mediaeval engraving shown above depicts certain scenes of the horror. the templars the templars, or, their full name, the poor fellow-soldiers of jesus christ and the temple of solomon, was formed in 1118, that is, 20 years after the crusaders took jerusalem. the founders of the order were two french knights, hugh de payens and godfrey de

ocent of the charges. but, this manner of interpretation fails in several aspects. nesta h. webster, the famous british historian with a great deal of knowledge on occult history, analyzes these aspects in her book, secret societies and subversive movements. according to webster, the tendency to absolve the templars of the heresies they confessed to during the trial period dh from the templars to ancient egypt is unjustified. first, during the interrogations, despite the standard claim, not all the templars were tortured; moreover, do the confessions of the knights appear to be the outcome of pure imagination such as men under the influence of torture might devise? it is certainly difficult to believe that the accounts of the ceremony of initiation given in detail by men in different count

GNOSTIC HANDBOOK

academic form of mathematics and has little effect on everyday life while spirituality controls and influences us more than we would care to admit. only be removing religious iconography from the realm of the emotions and appreciating it as a symbol system, as a form of divine algebra can we really understand its nature. the gnostic handbook is one application, one representational system for the ancient gnosis. it can be seen in many forms and using many symbol systems. accordingly, it is important to realise the difference between the representational letter and the thing that is represented, between the essence and the form. the institute hence differentiates between its philosophical works (such as gnostic theurgy) and its religious works (such as the gnostic handbook. to give an examp

haps desirable to state unequivocally that the teachings here, however, fragmentary and incomplete belong neither to the hindu's, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. the secret doctrine, madame blavaskty. behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our

ons of a doctrine which is everywhere the same and everywhere carefully concealed. the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and kings. transcendental magic, eliphas levi. gnosticism and other ways of knowing in these days of science, technology and the rule of rationalism it is hard to grasp the ancient view of wisdom. knowledge was not simply to know about something, but to know something, to appreciate its place within the living cosmos (the great chain of being. the scientific model with its emphasis on experimentation and materialism, removed man from his place within a living universe and replaced it with a universe of dead and inert substances. experimentation was used to buttress a

book- protestantism, islam and so forth. while other forms of fundamentalism exist, the most pernicious forms are those which in reaction to materialism and scientism use rationalism to create a stalwart of dogma and doctrine, and yet in the process destroy the very foundation of the true religious vision- mysticism. to appreciate the esoteric and mystical view of truth we need to travel back to ancient greece and examine the allegory of the cave as used by plato. this allegory, beyond all others, offers us a real insight into the problem of what truth is. plato sees all of humanity as prisoners, each of us has been kept chained in a subterranean cavern from birth, facing a dark wall. only a very small amount of light enters the cavern and this comes from a small opening high overhead. be

decision after you have seen the whole picture. so let's consider some of the terms we have used and will use. the term gnosis comes from the greek word meaning "to know, but it means the process through which the seeker of spiritual wisdom experiences the divine and is transformed. the teachings which make this transformation possible are considered mystery teachings because they embody the most ancient wisdom, the essential essence behind the worlds religious and ideological systems. in this sense they are esoteric, eso- meaning inner, they are the inner teachings that are behind or beyond the secular, they are core religious wisdom available to the few. they are occult in that they are secret, hidden or unknown. they are religious in the sense that religion means "to bind back "to retur

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

th. while nobody can claim to have "the whole truth" we can claim that we have re-discovered the essential gnosis behind the various spiritual systems as they apply to modern man. we have found enough pieces of the puzzle to offer a comprehensive understanding of what is happening behind the world of appearances. what is truth? the best way to understand the question of truth is to travel back to ancient greece and examine the allegory of the cave as used by plato. this allegory, beyond all others, offers us a real insight into the problem of what truth is. plato sees all of humanity as prisoners, each of us has been kept chained in a subterranean cavern from birth, facing a dark wall. only a very small amount of light enters the cavern and this comes from a small opening high overhead. be

rms mean? the term gnosis comes from the greek word meaning to know, but it means more than head knowledge, it means to experience, to grasp, to see. gnosis is the process through which the seeker of spiritual wisdom experiences the divine and is transformed. gnostic theurgy page 11 the teachings which make this transformation possible are considered mystery teachings because they embody the most ancient wisdom, the essential essence behind the worlds religious and ideological systems. in this sense they are esoteric, eso- meaning inner, they are the inner teachings that are behind or beyond the secular, they are core religious wisdom available to the few. they are occult in that they are secret, hidden or unknown. they are religious in the sense that religion means to bind back, to return

e alienated. but it is perhaps desirable to state unequivocally that the teachings here, however fragmentary and incomplete, belong neither to the hindus, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. madame blavaskty. behind the veil of the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our

him from this prison while others, perhaps, more malefic to the human lifestream, may wish to keep him in bondage. these other realities, then, are the subject of our next chapter. x gnostic theurgy page 22 when considering the esoteric traditions regarding man and the universe it is sometimes difficult to get a handle on what these various planes, dimensions and worlds really mean. at times the ancient tabulations can seem more like counting the angels on the head of a pin than anything of real practical value. however, in the twentieth century as research into holography and light revealed many secrets, these ancient traditions suddenly began to make a lot more sense. in this lesson and the one following we are going to examine both the ancient and modern basis for a multidimensional mo

and modern basis for a multidimensional model of the universe and man. the scientific basis for this understanding is found in what we call the refraction model of reality. the refraction model of reality the refraction model is based on the simple observation of what occurs when light is refracted through a prism. if a light is shone through a prism the result is a spectrum of colour (fig 4. the ancient gnostics used the rainbow as a symbol for the multi-faceted nature of the universe, and when we consider the refraction model we can see why. in simple terms, the earthly image of the refraction of light glyphs or symbolises something more refined. on a spiritual level, we can contemplate the primal light shining through the prism or matrix of manifestation to create the various dimensions

GOETIA LUCIFERIAN

l map and record of my personal work as one of the luciferian path, and something which i felt should have a new approach presented. the new presentation of this work will no doubt open some gates which should not have been opened, or rather needed to opened for sometime. zazas, zazas, nasatanada zazas in these words, i weave this spell -michael w. ford, dark moon, april 1st, 2003. 7 8 the goetia ancient and modern considered for centuries a grimoire of low magic, the goetia (loosely translated as howling or wailing) has been a tome of forbidden black magic. the 72 spirits of solomon were meant as a tool of cursing and empowering ones lusts. while this may continue to be an aspect of lesser or low black magic, the magic of theurgy (high sorcery) has not been a connection in detail explored

a. leviathan is the daemon of immortality and initiation, that the beast and scarlet whore moves through to arise from the oceans as the beast 666, the solar spirit of manifestation and creativity) satan south (from the root shtn, meaning adversary. satan is the name associated with azazel the fire djinn, who is also lucifer and samael. the goat with one thousand names by form. satan= set-an, the ancient egyptian god of darkness, chaos and isolation) satan is the adversary, whose symbol can be viewed as a forked stave which rises in the noon-tide sun. belial north (from bliol, a wicked one. belial is the spirit of the earth, created second after lucifer/azazel as a powerful angel. belial is a powerful daemonic and angelick spirit and initiator, and is associated with both the infernal and

my and cloudy night sky, and fly forth to the sabbat fires in the ghost roads of hecate. as you fly you approach a great shadow which is enflamed in front of you. this shape is hellish and demonic in every way. its essence is black and haunting, but as you greet this form it will take shape. the face is that of the horned devil, the almost human visage which is scaled and speaks a deep and hidden ancient language with a forked tongue, his eyes are yellow and crimson, and you feel close to this being. the body is blackened shadow with talons holding a forked stave, which is the same as the luciferic angel you embraced previously. another head arises from the shadow, which is the animal shaped face of set, which has a horn arising from the head of blackened and violet flame; its eyes are the

on of the path. it is by this self-deification that the daimon is controlled within the circle by the focused will of the magician, rather than a holy force. this is a psychological approach in which the sorcerer fully relies on the will to control the ritual, thus adding a real sense of danger to the rite. care should be practiced however with this distinction, as the djinn of this book are both ancient and cunning. traditionally, the triangle should be 2 feet distant from the magic circle and three feet across. the triangle should be place towards which quarter where the spirit evoked would belong. the base of the triangle would be near the circle, the apex would point in the quarter of the spirit. it is suggested that one observes the moon also in the operation. the names surrounding th

to have a small fire which you will hold the blade over. as it is heated in the flame, envision the fires of azazel and hecate, purifying and blessing the blade with your divine will. when the blade is heated, take the knife and place it in the water 24 by the blood i give i empower this blade, the very knife of my divine will by the moon waxing and waning i do receive the fallen stars fiery and ancient blade of steel do i summon thee, with the fires of azazel called shaitan do i consecrate thee, by the flames of hecate do i empower thee! the circle is cast in the sabbat journey of the celestial and infernal blessed is this sacred blade so mote it be! the black hilted knife (evocation dagger) the black hilted knife is the blade of barbarous evocation, the knife dedicated to shaitan of mid

GOLDEN DAWN RITUALS A

forces [t [x [s [h [y] 27. forty-eight enochian calls [t] 28. attributions of the enochian tablets- n.o.m- official attributions [s] 29. document- not given out- history of r.r. et a.c [l] 30. key of governance of combinations of the square of tablets (egyptian god forms, pyramids, and gods as applied to the enochian squares [x] 31. enochi clauis or tablets of enoch or clauicula tabularum [h] 32. ancient instruction on chess men and tarot. note by d.d.c.f [y] 33. enochian dictionary the adept must now pass an examination on [f. 34. z2 consecration and invocation the adept must now pass an examination on [h. the adept must now pass an examination on assigned ritual work [h1. reading list for z.a.m *1. astral projection, ritual magick and alchemy by francis king *2. fama fraternitas (provide

GOLDEN DAWN RITUALS K

wards the east" chief adept "mighty adeptus major, why in the center" second adept "because that is the point of perfect equilibrium" chief adept "associate adeptus minor, what does the mystic name of our founder signify" third adept "the rose and cross of christ; the fadeless rose of creation; the immortal cross of light" chief adept "mighty adeptus major, what was the vault entitled by our more ancient fraters and sorors" 7 second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, of what shape was the vault? third adept "it is that of an equilateral heptagon, or figure of seven sides" chief adept "mighty adeptus major, unto what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days o

strength of our race. iao. hwchy. such are the words (all salute with 5=6 signs) chief adept "mighty adeptus major, what is the key to this vault" second adept "the rose and cross, which resume the life of nature and the powers hidden in the word i.n.r.i" chief adept "associate adeptus minor, what is the emblem which we bear in our left hands" third adept "it is a form of the rose and cross, the ancient crux ansata or egyptian symbol of life" chief adept "mighty adeptus major, what is its meaning" second adept "it represents the force of the ten sephiroth in nature, divided into a hexad and a tetrad. the oval embraces the first six sephiroth and the tav cross, the lower four, answering to the four elements" 8 chief adept "associate adeptus minor, what is the emblem which i bear upon my br

GOLDEN DAWN RITUALS SADD

, thou shalt pronounce the consonants with the vowel following in the nomenclature of the same letter in the hebrew alphabet. for example, in b, the vowel following "b" is "e" pronounced ay. therefore, if "b" in an angelic name precedes another as in "sobha" thou mayest pronounce it "sobeh-hah "g" may be either g or jimel (as the arabs do call it) following whether it be hard or soft. this is the ancient egyptian use, whereof the hebrew is but a copy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also "y" and "t" are similar, also "v" and "u, depending whether the use intended be vowel or consonant "x" is the ancient egyptian power of s; but there be some ordinary hebrew names wherein "x" is made x. in pronouncing the names, take each lett

GOLDEN DAWN RITUALS SCONTINUED

halt pronounce the consonants with the vowel folloing in the nomenclature of the same letter in the hebrew alphabet. for example, in beth, the vowel following "b" is "e" pronounced ay. therefore, if "b" in an angelic name precedes another as in "sobha" thou mayest pronounce it "sobeh-hah "g" may be either gimel ort jimel (as the araqbs do call it) following whether it be hard or soft. this is the ancient egyptian use, wherof the hebrew is but a coy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also "y" and "t" are similar, also "v" and "u, depending whether the use intended be vowel or consonant "x" is the ancient egyptian power of samekh; but there be some ordinary hebrew names wherein "x" is made tzaddi" in pronouncing the names, take e

GOLDEN DAWN RITUALS VENUSZAM16

tery. not unto me, ynda, 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 the hour of trial, but that thus, my name may be written on high, and my genius may 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" step 4 pause, then formulate the pillars. stand between them, and make the sign of. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south. before the fire tablet, make the active and

GOLDEN DAWN RITUALS Z2

le will, first to the mercy side of the divine ideal, and then to the severity thereof. let him then imagine himself as standing between two great pillars of o and cloud, whose bases indeed are buried in black ever rolling clouds of darkness, which symbolizes the chaos of the world of hycu, but whose summits are lost in glorious light undying, penetrating unto the white glory of the throne of the ancient of days. m. now does the aspirant move unto the west, faces southeast, and repeats alike the speeches of hiereus and hegemon. 15 n. after another circumambulation, the adept aspirant halts at the south and repeats the meditation in l. o. he passes unto the east, and repeats alike the words of the hierophant and the hegemon. p. let him pass to the west of the altar, ever led by the angel to

GOLDEN DAWN RITUALS Z3

sphere the symbols of the forces of transmutation in nature and also to make an astral link between these and the candidate s physical life as a guard of the secrecy of the mysteries. this particular form of transmutation is used as showing the effect of a mixture of forces as producing a third appearance totally different from them. the red color is symbolic of the blood of the candidate. in the ancient mysteries, the candidate s blood was actually drawn at this time and preserved as an avenging link in case of his proving unworthy. our transmutation affects the matter quite as well, seeing that the astral link is formally established. the final speech of the hierophant is further intended besides its apparent meaning, to affirm that a person only partially initiated is neither fitted to

ng of a force in nature then in operation, rather than a continuous and graduated ceremony to build up the same. consequently also, it is well to use the password then in being as an adjunct to the other names employed in magical ceremonies as bringing into operation the link with the solar light. notes on the opening exordium of z the great tho-oth is the highest aspect of the hermes of the most ancient egyptian mysteries, and corresponds almost to the great angel wrffm. it is the archangel of rtk in the briatic world. the mercury of the romans must not be confused with this great hermes* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred

GOLDEN DAWN RITUALS ZAM10

elohim, shekinah, who art darkness illuminated by the light divine, send me thine archangel layqpx, and thy legions of \ylara, the mighty angels of the sphere of yatbc, that i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, o shroud of darkness and of mystery, which has well served my purpose, that thou now depart unto thine ancient ways. but be ye, whether by a word or will, or by this great invocation of your powers, ready to come quickly and forcibly to my behest, again, to shroud me from the eyes of men. should i ever utter the word, come quickly and without hesitation so that looking, they may not see, and i may be rendered invisible from my enemies. and now i say unto ye, depart ye in peace, with the blessing of

GOLDEN DAWN RITUALS ZAM13

"because that is the point of perfect equilibrium, just as the cross of christ is the symbol of the equilibrium of self sacrifice" chief adept "associate adeptus minor, what does the mystic number of our founder signify" third adept "the rose and cross of christ, the fadeless rose of creation, the immortal cross of light" chief adept "mighty adeptus exemptus, what was the vault called by our more ancient fraters and sorors" second adept "the tomb of osiris onnophris, the justified one" chief adept "associate adeptus minor, in what shape was the vault" third adept "a heptagon of seven sides" chief adept "mighty adeptus exemptus, to what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days of creation. seven in the height above

GOLDEN DAWN RITUALS ZAM14

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

GOLDEN DAWN RITUALS ZAM16

tery. not unto me, ynda, 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 the hour of trial, but that thus, my name may be written on high, and my genius may 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" step 4 pause, then formulate the pillars. stand between them, and make the sign of practicus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spirit hovered over the waters of creation" step 5 go to the west. before the water tablet, make the active and pas

GOLDEN DAWN RITUALS ZAM18

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

GOLDEN DAWN RITUALS ZAM2

ecorum, whence it symbolizes the grand word of this grade which is hwchy or the hebrew name of jesus, formed of the holy letter c, representing the \yhla jwr, placed within the center of the name hwhy. it has also been interpreted as: igne natura renovatur integra; igne natura renovando integrat; igne nitrum roris invenitur; intra nobis regnum dei" j.s.m. ward, in his book on free masonry and the ancient gods, provides us with yet more understanding of the letters: i.n.r.i. hebrew hebrew element element i y yam n n n nur o r r ruach m i y yebeshas l the sepher yetzirah gives us a deeper and more profound meaning for inward meditation by assigning the astrology to the keyword: i.n.r.i. hebrew astrology i y f n n h r r a i y f! f is the pure virginal state of nature. this sign relates unto t

GOLDEN DAWN RITUALS ZAM22

of thy mysteries, 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 a

GOLDEN DAWN RITUALS ZAM24

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

GOLDEN DAWN RITUALS ZAM3

pax" hegemon "light" hierophant "in" hiereus "extension" bell/ 13.f full moon healing vigil of the r.r. et a.c. r.r. et a.c. zelator adeptus minor 2 the full moon healing vigil is one of the sacred responsibilities of all fraters and sorors of our rosicrucian fraternity. it is a sacred vigil that links each of us who are sworn to the trust of human spiritual evolution and to the masters, our more ancient fraters and sorors who went before us. many of them have chosen not to move on to other worlds, stars, or the clear, scintillating light, but rather in self-sacrifice chose to remain in service to humankind. it is on this night at the hour of the full moon that the fraters and sorors of the second order link with the fraters and sorors of the third order in a sacred bond of healing upon th

GOLDEN CHAIN AND THE LONELY ROAD

the marks of 'unique transmission- whatever the degree of manifestation- should be invited into the formal sodality. a witch born to the path may still spend many years struggling to make manifest that which lies within and yet by vertu of the traditional rites an uncommon fate may be swiftly seized; unto such individuals the process of tuition is in truth a path of remembrance: a reclamation of ancient birthright. mystery rites: the lineages of magistry a customary demonstration of 'attaining the dragon's horns (the union of unique transmission and lineal empowerment) is for an initiate to compose a grand mysterium or mystery-rite. such rites are comprised of diverse 'oracular' utterances, magical ordeals, and highly specialised modes of initiation into specific 'states' of magical rappo

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

n and undiscovered civilization which had achieved a high level of technological advancement:10 it appears [he concluded] that accurate information has been passed down from people to people. it appears that the charts must have originated with a people unknown and they were passed on, perhaps by the minoans and the phoenicians, who were, for a thousand years and more, the greatest sailors of the ancient world. we have evidence that they were collected and studied in the great library of alexandria [egypt] and that compilations of them were made by the geographers who worked there.11 7 historians recognize no civilizations as such prior to 4000 bc. 8 maps of the ancient sea kings, pp. 220-4. 9 ibid, p. 222. 10 ibid, p. 193 11 maps of the ancient sea kings (revised edition, turnstone books

ngs, pp. 220-4. 9 ibid, p. 222. 10 ibid, p. 193 11 maps of the ancient sea kings (revised edition, turnstone books, london, 1979, preface. graham hancock fingerprints of the gods 16 piri reis map (original) graham hancock fingerprints of the gods 17 redrawing to show detail graham hancock fingerprints of the gods 18 the us airforce map shows the probable projection that governed the layout of the ancient piri reis map. from alexandria, according to hapgood s reconstruction, copies of these compilations and of some of the original source maps were transferred to other centres of learning notably constantinople. finally, when constantinople was seized by the venetians during the fourth crusade in 1204, the maps began to find their way into the hands of european sailors and adventurers: most

y constantinople. finally, when constantinople was seized by the venetians during the fourth crusade in 1204, the maps began to find their way into the hands of european sailors and adventurers: most of these maps were of the mediterranean and the black sea. but maps of other areas survived. these included maps of the americas and maps of the arctic and antarctic oceans. it becomes clear that the ancient voyagers travelled from pole to pole. unbelievable as it may appear, the evidence nevertheless indicates that some ancient people explored antarctica when its coasts were free of ice. it is clear, too, that they had an instrument of navigation for accurately determining longitudes that was far superior to anything possessed by the peoples of ancient, medieval or modern times until the seco

s, who couched their discussion of his work in what has accurately been described as thick and unwarranted sarcasm, selecting trivia and factors not subject to verification as the bases for condemnation, seeking in this way to avoid the basic issues .13 a man ahead of his time the late charles hapgood taught the history of science at keene college, new hampshire, usa. he wasn t a geologist, or an ancient historian. it is possible, however, that future generations will remember him as the man whose work undermined the foundations of world history and a large chunk of world geology as well. albert einstein was among the first to realize this when he took the unprecedented step of contributing the foreword to a book hapgood wrote in 1953, some years before he began his investigation of the pi

t of the earth s crust. moreover since such a map could only have been drawn prior to 4000 bc, its implications for the history of human civilization are staggering. prior to 4000 bc there are supposed to have been no civilizations at all. at some risk of over-simplification, the academic consensus is broadly: civilization first developed in the fertile crescent of the middle east. 15 maps of the ancient sea kings, 1966 ed, p. 189. 16 ibid, p. 187. 17 ibid, p. 189. 18 einstein's foreword to earth's shifting crust, p. 1 graham hancock fingerprints of the gods 21 this development began after 4000 bc, and culminated in the emergence of the earliest true civilizations (sumer and egypt) around 3000 bc, soon followed by the indus valley and china. about 1500 years later, civilization took off sp

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

g into the ciphers of aleister crowley and other early occultists such as meade layne who founded borderland sciences. an interesting study of numerology, ufo contact, men in black, the golden dawn, the shaver mystery, l. ron hubbard, jpl founder jack parsons, and other material. greenfield delves deep into his thesis that certain aspects of the ufo enigma are connected to a cosmic battle between ancient black and white brotherhoods. the last chapter is on working with the cipher. adventures unlimited catalog, summer-fall, 1995, p. 8. i first encountered this interesting book in a catalog for adventures unlimited, ten years ago exactly, when i was receiving mail from conspiranoia mailing lists, under the monicker of harold k. taylor we used to get some rather interesting junk. i only wish

ose which led to what became known as the dur.an.ki working. ciphers and secret alphabets have played a significant role in the history of religion; in the history of secret societies; in the history of intelligence. these last two have often been intimately connected over the centuries. the idea that there is an authentic tradition, whose initiates (and custodians) contact each other using these ancient tools, and whose contact and communication extends to those in the world of the profanes is not an idea that is new or shocking, certainly, to those of us who have experienced such contacts and/or researched and studied the histories of those who have. yet, there are those who find this sort of material to be disturbing to them. they find that even though they might fancy themselves to be

priest opens the ark and removes a book. on reading a few passages, the high priest proclaims, this is a book of the law long lost, but now found. holiness to the lord! the king and scribe agree, and the high priest tells the candidates for initiation, you now see that the world is indebted to masonry for the preservation of this sacred volume. had it not been for the wisdom and precaution of our ancient brethren, this, the only remaining copy of the law, would have been destroyed at the destruction of jerusalem. other objects are removed: a pot of manna a relic of the mysterious food that appeared out of nowhere to feed the israelites fleeing egypt; the rod of aaron, that which had turned to a serpent, which devoured those created from the wands of the egyptian magicians. the high priest

eing egypt; the rod of aaron, that which had turned to a serpent, which devoured those created from the wands of the egyptian magicians. the high priest then finds four pieces of paper that on inspection, prove to be the key to the cipher of the royal arch mason. with it, those present are able to decode the mysterious writing on the ark, which includes the long-lost word of the master mason, the ancient names of three sky gods drawn together to form a single word. by such ciphers and codes have the initiates of all times communicated with each other and with their ultraterrestrial masters, the secret chiefs of the great white brotherhood. others have used the same or similar ciphers to communicate with their opposition. the simple english-based cipher of 26 letters discussed in this book

i ibn aaron collaborated with the late dr. john j. robinson in the consultants committee on semitic philology. a satirist of some talent, ibn aaron collaborated on the i go to see series, which took a wickedly mirthful look at various ufo personalities, cults and groups. rabbi ibn aaron s key contribution, however, was his extraterrestrialism series published in saucer news, which postulated that ancient documents, including the old testament, were really specific accounts of extraterrestrial visitations. a linguist of great talent, he postulated that many biblical passages had been mistranslated, especially when aramaic texts were mistaken for hebrew. for example, the phrase ruach elohim usually translated spirit of god or wind of god may actually refer to a specific form of energy used b

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

es from dee's enochian magick in their magical rituals and writings. however, t was not until a magician rose to the grade of adeptus minor that he was given the keys to this magical system. here enochian invocations for skrying in the spirit-vision (a magical process sometimes called astral traveling) formed a part of their magical work. the golden dawn taught that dee had merely rediscovered an ancient system known to the ill-fated atlanteans thousands of years ago. the enochian alphabet was said to have been a direct derivative of that which was used in atlantis. according to h.p. blavatsky "enoch was a generic title, applied to, and borne by, scores of individuals, at all times and ages, and in every race and nation (the secret doctrine) she equated enoch with the egyptian god thoth, w

nt is advised to experiment with all of these systems. let the results of your own experience determine which to use. 25 26 27 a magical theorem every man and every woman is a star. aleister crowley, book of the law a major theorem of enochian magick is that every man and every woman is inherently a star. although this theorem is stated in crowley's book of the law, the idea is a very old one. in ancient egypt, for example, the highest and most spiritual component of man was the khabs, which together with the khu, constituted the spiritual body of man similar in dehnition to the atinan of vedanta. the egyptian word khabs also translates as star. as stars travel through the sky in their own orbits, so every man and woman have their own path to tread. everyone has an inherent right to tread

er finto and to come forth from the magical universe, and who rewards the lords and masters so that their light will be strengthened and nourished. 71 astrological influences astrology in education is usefui as geology is to the prospector; it tells you the sort of thing to look for, and the direction in which to explore. aleister crowley, magick without tears the stars impel, they do not compel. ancient maxim the astrological influences in the four great crosses are shown in appendix d. how these forces influence the lesser watchtower squares is shown in appendix c. the primary meanings of these signs are given below. aries: the first cause, the life-principle, pure spirit. taurus: pure substance, undiferentiated matter. gemini: motion, phenomena, elementary relationships. cancer: univers

ravel to any of the aethyrs. you must be able to travel in the mental body in order to enter the 23rd aethyr, tor. also, as a preparation for tor, you are advised to carefully study the formula of kal. as soon as you enter tor you will see symbols of power and generative energy. crowley saw a black bull, furiously pawing up the ground with flames shooting from its mouth. this was the apis bull of ancient egypt which represented generative energy. whatever you see or hear, simply take mental note of it and continue into the aethyr. the three governors of this region are: ronoamb roh-noh-ah-meh-beh onizimp ohnee- zodee-em-peh zaxanin zod-ahtz-ah-neeen the aethyr of tor contains the labor that sustains the world. it generates the raw energy needed to perpetuate the lower planes by converting

. any duality will create karma. as long as you think in terms of good and evil, right and wrong, spirit and matter, or subjectivity and objectivity, you will be under the bonds of karma. a balance such as that found in tan has two pans and a scale. a known weight or standard is placed on one pan and the object to be weighed on the other. any unbalanced condition will be detected by the scale. in ancient egypt such a balance was said to be located in the after-death state. the standard weight used was one feather, the symbol of the goddess maat, the goddess of truth and justice and the wife of the god thoth. the balance of the egyptians was operated by the god anubis. in addition to measuring one's karmic propensities after each life, the balance of maat was also used as a type of ini tiat

GREY W G CONDENSATION OF KABBALAH

of numerical values based on the decimal system. not that kabbalah is an orthodox hebrew practice at all. in fact it is regarded as heretical by most pious jews, because it implies a distinctly feminine side to divinity which would not suit their paternalistic attitude. however, it should not be assumed that kabbalah is entirely hebrew by any means. relating man with god by mathematics is a very ancient idea, and semitic scholars only developed their version of it, which proved very practical and based on the soundest principles. once the decimal scheme became clear to non-semites interested in occult philosophy, the tree-idea grew very greatly. it was used chiefly for classifying and coding specific spiritual themes under group-headings, so that each sphere, and later the paths between t

first place, our work will be fulfilled and everything put into proper proportions again. in order to enhance the notion of spheres for visually oriented people, non-semitic scholars of kabbalah invented personifications to go with each sphere which seemed suitable to the nature of each. from top to bottom, these are: 0 ayn sof aur. no visible image. 1 keter, crown or summit. a bearded head of an ancient and crowned king seen in right profile. this was because it is said: he is all right. in him there is no left hand path. 2 chochmah, wisdom. a wise looking elder holding a book of the law. 3 binah, understanding. a throned matriarch, expressing comprehension. 4 chesed, mercy. a cheerfully benevolent uncrowned but throned king. 5 gevurah, severity. an armed warrior, usually in a chariot. 6

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

the averse forces in a safe and sane fashion. s. l. macgregor mathers spent a great deal of time studying and translating magical grimoires including the greater key of solomon,2 the lesser key of solomon3 (also known as the lemegeton, the grimoire of armadel,4 and the book of the sacred magic of abra-melin the mage.5 israel regardie contended that the magical grimoires contain the remnants of an ancient form of psychology, although in a greatly corrupted form. this corruption is likely due to the official condemnation of magic in all its forms by the christian church during the middle ages. thus the repressive paradigm prevalent in europe during the middle ages degraded the ancient and sacred science of theurgy into the vulgar sorcery of the grimoires and corrupted its sublime aims into t

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

r era, whose very names have never reached us, must have spoken a more perfect language than the gothic itself. now if such inferences as to what is non-extant are valid in language, if its present condition carries us far back to an older and oldest; a like proceeding must be justifiable in mythology too, and from its dry watercourses we may guess the copious spring, from its stagnant swamps the ancient river. nations hold fast by prescription: we shall never comprehend their tradition, their superstition, unless we spread under it a bed on still heathen soil. and these views are confirmed by what we know to be true of poetry and legend. if the heathens already possessed a finely articulated language, and if we concede to them an abundant stock of religious myths, then song and story coul

ng work, such as saxo grammaticus accomplished. even if german tradition was more blurred and colourless from the seventh century to the eleventh, than was danish in the twelfth, if estrangement from native legend had advanced more slowly in the far north; yet waltharius and rudlieb, or the rhyme of the boar in notker, may shew us that in the very cloisters there was much still unforgotten of the ancient songs. it is likely that scribes continued for some time to add to the collection set on foot by charles the great, the destruction of which has proved an incalculable loss, and from which we might have obtained an abundance of materials and pictures of the remotest eld. the middle high-german poets found themselves already much farther away from all this; anything they might still unconsc

asier to us than to them. much then is irrecoverably lost to our mythology; i turn to the sources that remain to it, which are partly written memorials, partly the never resting sti*eam of living manners and story. the former may reach far back, but they present themselves piecemeal and disconnected, while the popular tradition of today hangs by threads which ultimately link it without a break to ancient times. of the priceless records of the romans, who let the first ray of history fall on their defeated but unsubdued enemy, i have spoken in the fourth and sixth chapters. if among gods and heroes only tuisco, mannus and alx are named in german, and the rest given in' romana interpretatio' on the other hand, the female names nerthus, veleda, tanfana, huldana (for hludana, aliruna, have kep

pensated by its greater quantity: together with hero-names like nibelunc, schiltunc, schilbunc, alberich, wielant, horant, which fall at once within the province of mythology, it has treasured up for us the words tarnkappe, albleich, heilwac, turse, windesbrut, goltwine and the like, while in oft-recurring phrases about des sunnen haz, des arn winde, des tiuvels muoter, we catch the clear echo of ancient fables. most vividly, in never-tiring play of colours, the minne-songs paint the triumphal entry of may and summer: the pining heart missed in the stately march its former god. the personifications of saelde and aventiui*e spring from a deep-hidden root; how significant are the mere names of wunsch and valant, which are not found in all the poets even, let alone in o.h.german! yet we canno

lies, the legend walks, knocks at your door; the one can draw freely out of the fulness of poetry, the other has almost the authority of history. as the fairy-tale stands related to legend, so does legend to history, and (we may add) so does history to real life. in real existence all the outlines are sharp, clear and certain, which on history's canvas are gradually shaded off and toned down. the ancient mythus, however, combines to some extent the qualities of fairy-tale and leo-end; untrammelled in its flight, it can yet settle down in a local home. it was thought once, that after the italian and french collections of fairy-tales it was too late to attempt any in germany, but this is contradicted by fact; and molbech's collection, and many specimens inserted in his book by afzelius, test

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

the house would be as unlucky as it had been prosperous till then, and the scattered estates would never come together again till there were three hardenbergs of hardenstein living at once. both spit and gridiron were long preserved, till in 1651 they disappeared during the lorrain war, but the pot is still there, let into the kitchen wall.1 the home-sprite s parting prophecy sounds particularly ancient, and the grim savagery of his wrath is heathen all over. sam. meiger says of the wolterkens: se vinden sik gemeinichlich in den hiiseren, dar ein god vorrad (store) van alien dingen is. dar scholen se sik bedensthaftigen (obsequious) anstellen, waschen in der koken up, boten viir (beet the fire, schiiren de vate, schrapen de perde im stalle, voderen dat quik, dat it vet und glat heriu. gei

, the cunning dwarf has forged his thunderbolts for him; like gods, they wear divine helmets of invisibility, and the home-sprite has his feet miraculously shod as well; watersprites can assume the shape of fishes and sea-horses, and homesprites those of cats. the weeping nix, the laughing goblin are alike initiated in the mystery of magic tones, and will even un veil it to men that sacrifice. an ancient worship of genii and daemons is proved by sacrifices offered to spirits of the mountain, the wood, the lake, the house. goblins, we may presume, ac companied the manifestation of certain deities among men, as wuotan and holda, and both of these deities are also connected with watersprites and swan-maids. foreknowledge of the future, the gift of prophecy, was proper to most genii; their ine

od and evil, lacks the right courage for free and independent action. in order of creation, the giant as the sensuous element came first, next followed the spiritual element of elvish nature, and lastly the human race restored the equilibrium. the abrupt ness of these gradations is a good deal softened down by the giants or dwarfs forming frequent alliances with men, affording clear evidence that ancient fiction does not favour steep contrasts: the very earliest giants have sense and judgment ascribed to them (see suppl. on one side we see giants forming a close tie of brotherhood or servile dependence with human heroes, on the other side shading off into the type of schrats and woodsprites. there is a number of ancient terms corresponding in sense to our present word riese (giant. 2 1 not

hunrat, hunperht first arose, there could hardly as yet be any thought of an actual neighbouring nation like pannonians or wends; but even in the earliest times there might circulate talk and tale of a primitive mythic race supposed to inhabit some uncertain region, much the same as lotnar and thursar. i incline 1 wolfdietr. 661 lias, for giant, licene rhym. schoene, but only in the place of the ancient caesura, so that the older reading was most likely hiune. 2 in hildeb. lied huneo truhtin (lord of huns, and alter hun; diut. 2, 182 huni (pannonii; 2, 353b huni for hun (hunus; 2, 370 huiil (yandali. 524 giants. therefore to guess, that the sense of giant/ which we cannot detect in him till the 13th century, must nevertheless have lain in it long before: it is by such double meaning that

the on. hunar is never convertible with iotnar and]?ursar. i will not touch upon the root here (conf. p. 529 note, but only remark that one eddie name for the bear is hunn, sn. 179. 222a and ace. to biorn mn and liunbiorn= catulus ursinus (see suppl. one as. term for giant is ent, pi. entas: alfred in his orosius p. 48 renders hercules gigas by ercol se ent. the poets like to use the word, where ancient buildings and works are spoken of: enta geweorc, enta rergeweorc (early work of giants, eald entegeweoro/ beow. 3356. 5431. 5554. cod. exon. 291, 24. 476, 2. so the adj: entischelm, beow. 5955; lipsius s glosses also give eintisc avitus, what dates from the giants days of yore. our ohg. entisc antiquus does not agree with this in consonantgradation [t should be 2; it may have been suggeste

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ers will be able to refer to them in connection with the monographs which they receive for private study. explanations of the diagrams are given in the weekly monographs at the proper time. therefore, a complete explanation cannot be given in this manual in advance of the particular monograph to which each refers. 3rd. diagrams and illustrations of many of the symbols used in our order and in the ancient teachings of the rosicrucian and other mystics. 4th. a glossary of the principal terms and words used in the teachings throughout all the degrees. it is not a complete dictionary of all the terms used, for this would require a very large volume and would be unnecessary. for example, such words as "alchemy" are not included, for the definition given in any standard dictionary is identical w

oundation in america in 1694 (which left europe in 1693) grew into a large and potent power of considerable importance. see: rosicrucian questions and answers with complete history of the order, published by the rosicrucian publishing department (amorc, san jose, california, u.s.a [3] in the affairs of the birth of the american nation, as can be seen by records in philadelphia and washington. the ancient law that each 108 years was a cycle of rebirth, activity, rest, and waiting, made the great work in america come to a close, as far as public activities were concerned, in 1801 (108 years after the founders left europe. then for another 108 years the order in the americas was in its rest period with only certain descendants of the last initiates passing to one another the rare records and

d been initiated into the order in france and india and other lands, who formed with him the first foundation committee. together they labored for six years so that in the seventh year of preparation they could announce to the american public the reestablishment of the rosicrucian order. the first official manifesto was warmly greeted by a gathering of over three hundred prominent students of the ancient rosicrucian teachings who examined the official papers, seals and warrants possessed by imperator lewis, and formed the first american council of the order. a report of that session was sent to france, to the body of men who undertook the burden of supporting the foundation work in america, and a few months later the grand council of the ordre rose croix of france recognized the imperator

wo officials of the international council of the order visited america, approved of the organization as established here, and, upon their report to the international convention in europe, the american order was made an independent jurisdiction coming directly under the guidance of the international council of the order instead of under the sponsorship of the french jurisdiction. and this gave the ancient and mystical order rosae crucis (amorc) of north america a representation in the international council, in its national and international conventions and congresses, and made the american amorc a part of the a.m.o.r.c. of the world. therefore, the a.m.o.r.c. is today the only rosicrucian movement in america having such authority and connections. however, there are other rosicrucian movemen

can amorc a part of the a.m.o.r.c. of the world. therefore, the a.m.o.r.c. is today the only rosicrucian movement in america having such authority and connections. however, there are other rosicrucian movements in america [4] they use the term or word rosicrucian, but none of these rosicrucian movements or publishing companies or societies use the term rosicrucian order, nor do they use the title ancient and mystical order rosae cruris. ever since the a.m.o.r.c. was organized in america it has made its definite and unequivocal claim of genuineness. its supreme lodge was duly incorporated, not as a society or fellowship of rosicrucians, but as "the ancient and mystical order of rosae cruris of the great white brotherhood" please note the word order and the latin term rosae crucis in the tit

HAMIL THE ROSICRUCIAN SEER

ed by the late gerald yorke from hockley papers in the possessionofthe latejohnwatkins. discussingthemagus,hockley wrote:'theabove which is an abridgmentofthe title sufficiently gives the scopeofthe work which consistsofan unacknowledged compilation from other authors. in fact, all that isofreal value is taken from cfomelius] agrippa&theclavis or key to unlock the mysteriesofrabbi solomon, and an ancient work on telesmataofgreat rarity which only exists inmsofwhich, however,thereare a largenumberofcopies extant.forcompiling this book my late friendjohndenley, the occult booksellerofcatherine street, lent barrett the wholeofthe materials,andmy friend complained that blarrett] never recompensed him even with a copy. at the saleoflackington's stock in18[18jmrdenley bought themsblocks, plates

s at st catherine's house, surprisingly, list many female hockleys dying inthatdecade. she shared her husband's interest. in spiritualism and. may. herself have possessed mediumistic powers.therevdc.m. davies records an amusing use of the powers she had" it would seem that in his youth hockley was addicted to the pleasures of the turf, often over-staying his time at race meetings. he possessed an ancient spell by means of which it was possible to summon anyone to his presence, no matter how far away they were. hockley's wife discovered the spell and began to use it to summon the erring fred from the racetrack!inthe words of the revdc.m. davies 'all of a sudden he would feel an uncontrollable desire to go home. whatever the hourofnight or day might be, he must set off at once. he felt sure

mount of varied knowledge, which he brought, by his peculiar idiosyncracy, to bear in support of dogmas founded on the doctrine of hades, the possibility of a communion with the souls of the departed and the spirit world, particularly the ministry of guardian angels-doctrines which appeared novel to the great body of the protestant faith, though strictly scriptural and strenuously asserted by the ancient fathers and numerous modem author255 ities of the church of england.theclaims of mahomet ]acobbehmen, or swedenborg, to a divine mission arose from their cases being isolated, though exceedingly elevated, instances of spontaneous somnambulism; but surely the demonstration of the existence of animal magnetism by mesmer, the discovery of clairvoyance by de puysegur, and the phenomena since e

ds, i feel convinced that nothing approaching a transmission of thought takes place196 therosicrucianseerthatthe phenomena thus elicited has a closer connexion with the spiritual world than the rationalists of the present day are disposed to allow: the following extracts are given from that remarkable piece of autobiography,williamlilly'shistoryof hislife andtimes,from the year1602to1681.'all the ancient astrologers of england were much startled and confounded at my manner of writing, especially old mr wm. hodges, who lived near wolverhampton, he swore 1 did more by astrology than he could do by the crystal and use thereof, which indeed he understood as well asanyonein england. his angels were raphael, gabriel, anduriel,john scott, my partner, having occasions into staffordshire, address25

y.she said she saw himinbed, and it gave her much pleasure. at another time she saw my wife, who was in another house, and described precisely the situation she was in at themoment-apoint i took care immediately to ascertain. she was"ofthe desirableness of investigating the physiological influence of perfumes, gases, and exhalations, there can be no doubt: and, in the history of witchcraft and of ancient divination, we find these influences so closely connected with quasi-mesmeric phenomena, that the recent discoveries of anrestheticagents-'weakmasters though theybe'-thattook so manybysurprise, only came as instalments of the expectations and partial fulfilment of the predictions of observers of mesmeric nature and students of its antiquities. at the same time, there is nothing in the anec

HANDBOOK OF EGYPTIAN MYTHOLOGY

ons that have always troubled humanity, such as why people die. some myths seem to acknowledge that these questions may be unanswerable but provide strategies for coping with the sorrows and contradictions of human life. examples of all these different categories of myths can be found within egyptian mythology. in order to explore this mythology, we must first look at the geography and history of ancient egypt. myth and geography egypt is a large country in the northeast corner of the continent of africa, but modern geographical terms have little relevance to how the ancient egyptians saw themselves. they had no conception of the huge size of africa. in the third millennium bce the egyptians known world extended only from what are now greece and turkey in the north to what is now ethiopia

hemselves. they had no conception of the huge size of africa. in the third millennium bce the egyptians known world extended only from what are now greece and turkey in the north to what is now ethiopia in the south, and from libya in the west to what is now iraq in the east (see map two. the egyptians believed that they were set apart from the people who lived in these surrounding countries. the ancient word kemet (usually translated as egypt) literally means black land. this referred to the rich black soil of the land on either bank of the great river nile, which flows through the center of egypt. the egyptians were claiming to be the people of the valley, but they had not always been so. for many millennia north africa enjoyed a moist climate. vast areas that are now desert were then gr

fourth millennium bce, agriculture-based communities were established in the nile valley and delta. this great climatic and cultural change may have shaped the idea found in egyptian myth that the world had once been different. egypt had become one of the driest places on earth and a hard country to get in or out of. to the north there were marshes, saltwater lakes, and the mediterranean sea. the ancient egyptians were never enthusiastic seafarers and were one of the few coastal cultures to worship no deities of the sea. to the east, west, and south there were deserts that were dangerous to cross. these deserts made up about 90 percent of egypt s territory. the egyptians called them the red land in contrast to the black land of the valley.6 the mountainous areas of the deserts contained go

barley grew very quickly in the moist, fertile soil. in a good year, the egyptians could grow more grain than they needed to feed the population. in bad years, the flood might not be high enough to reach all the fields, or it might be too high and sweep away villages and towns and drown thousands of people. the whole welfare of the country depended on this one phenomenon, and because of this the ancient egyptians seem to have felt both uniquely blessed and uniquely vulnerable. aspects of the inundation were personified as deities (see hapy in deities, themes, and concepts, but there was no god or goddess of the nile. introduction 3 figure 1. the nile valley (black land) seen from the desert hills (red land (courtesy of geraldine pinch) the annual rising of the nile was thought of as part

rite about egyptian myth in a tone of baffled irritation. g. s. kirk complained that a liberalism of interpretation, amounting at times to a chaotic indifference to consistency and meaning, is characteristic of egyptian thought. 8 much of this confusion can be resolved if the myths are examined in the contexts in which they occur, rather than in isolation. history and the sources of egyptian myth ancient egyptian religion had no official holy book equivalent to the bible or the koran (quran. the relationships between deities did not become fixed at one 4 handbook of egyptian mythology moment in time but went on changing and developing for thousands of years. egyptian mythology was never gathered by priests into one authorized version or harmonized in any long literary work comparable to he

HEAVEN HELL

hru, or"[the book] of the coming forth by day" 2. shat ent am tuat, or "the book of that which is in the tuat" 3. the composition to which the name "book of gates" has been given. now the first of these, which is commonly known as the "theban recension of the book of the dead" has supplied us with much valuable information about the beliefs which flourished in connection with an early form of the ancient cult of osiris in the delta, and p. x with the later form of his worship, after he had absorbed the position and attributes of khenti-amenti, an old local deity of abydos. the two other books, however, 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 com

i. origin of illustrated guides to the other world sacred texts egypt ehh index index previous next p. 1 the egyptian heaven and hell chapter i. origin of illustrated guides to the other world. the inhabitants of egypt during the dynastic period of their history possessed, in common with other peoples of similar antiquity, very definite ideas about the abode of departed spirits, but few, if any, ancient nations caused their beliefs about the situation and form, and divisions, and inhabitants of their heaven and hell, or "other world" to be described so fully in writing, and none have illustrated the written descriptions of their beliefs so copiously with pictorial representations of the gods and devils, and the good and evil spirits and other beings, who were supposed to exist in the king

books of the dead are far older than the illustrations found in the later recensions of them which are now in our hands, and that such illustrations, in matters of detail at least, reflect the opinions of the priestly class that held religious supremacy at the time when they were drawn or painted. in cases where archetypes were available the artist was careful to follow in all general matters the ancient copies to which he had access, but when new beliefs and new religious conceptions had to be illustrated, he was free to treat them pictorially according to his own knowledge, and according to the wishes of those who employed him. the oldest books of the dead known to us, that is to say, the religious compositions which are inscribed p. 3 on the walls of the chambers and corridors of the py

e must have been composed, if not actually written down, in the earliest times of egyptian civilization. these formulae &c, are interspersed with others of later periods, and it seems as if, at the time when the "pyramid texts" were cut into stone, these religious compositions were intended to contain expressions of pious thought about the hereafter which would satisfy both those who accepted the ancient indigenous beliefs, p. 4 and those who were prepared to believe the doctrines which had been promulgated by the priests of the famous brotherhood of ra, the sun-god, who had made their head-quarters in egypt at annu, i.e, on, or heliopolis. the old native beliefs of the country were of a more material character than the doctrines which the priests of heliopolis taught, but it was found imp

ods were worshipped and the dead were buried as matters of course, but it goes without saying that kings, whose authority was not consolidated, and whose power was ineffective except in the immediate neighbourhood of the towns in which they lived, who were unable to wage wars in syria and sinai and to bring back much spoil, could neither establish colleges of priests nor endow new temples; for in ancient egypt, as elsewhere, the fortunes of the gods and the wealth of their sanctuaries increased or declined according as the inhabitants of the land were prosperous or otherwise. similarly also, when the community was suffering from the evil effects of a long period of civil wars, and business was at a standstill, and farmers were unable to carry on the usual agricultural operations on which b

HEKAS

at the isolate cross-roads where-ever their peregrination of chance might cross paths with another "return to the circle for there the ghosts of old still tread their path and it is in your own breath that they find voice today" therefore, to begin once more with the 'circle- we may find that there are spells of incantation for circle-craft which date back to the earliest written inscriptions in ancient mesopotamia circa the early dynastic period (2400bc. the magic circle in babylonian sorcery was called zisurru- meaning 'flour which makes a boundary; this was because the circle was traced out by a trickle of flour- a practice still used in the craft and the rites of the voudoun. the magician or witch was therefore 'the en-circling one' and this may be seen by looking at the names attribu

tic period (2400bc. the magic circle in babylonian sorcery was called zisurru- meaning 'flour which makes a boundary; this was because the circle was traced out by a trickle of flour- a practice still used in the craft and the rites of the voudoun. the magician or witch was therefore 'the en-circling one' and this may be seen by looking at the names attributed to a sect of witches or sorcerers in ancient persia- the yatukan- a sect believed to be of direct descent from the magicians of chaldea and babylon; this name is derived from the same roots as the name for sorcerers in the atharva veda, namely yatuvidah- meaning 'those who bewitch. these early sorcerers were also called abhicarika- which is derived from the sanskrit abhi-car meaning 'to bewitch or encircle. this infers a continuation

been worshipped by the templars. it's form was that of a goat's head with a torch between the horns and thus is identical to the sabbatic goat: an icon used in sabbatic cult to denote certain arcana. in arabic the word is analogous to aby-fi-hamat-'the black head of wisdom' or 'seat of knowledge' and constitutes a cipher of certain secret practices used in sects and tribes preserving a gnosis of ancient origin in persia and from thence disseminated through the migration of arab peoples and influences into europe and spain: the arabic triliteral root fhm forms the words meaning 'to perceive, understand 'wisdom' and 'black. the symbol of the goat with a torch, to indicate intellect, betwixt it's horns was a symbol of the aniza tribe, as was a sign identical to that called 'the witches foot

uity; but it is here of use to merely give these few examples and thus infer the wealth of interconnection which the seeker may avail himself of. the manner in which terms are spread like the 'scattering' of seeds and the etymology of certain code-words indicates that aspects of the sabbatic tradition are to be found in the middle east, most notably within the tribes which preserve pagan forms of ancient gnostic beliefs and practices. within this concurrence there is a secret design of teaching which will in time unfold, revealing here but a fragment of it's effect in disseminating knowledge- techniques of specific form and function- through the identification between correspondent symbols that transcends cultural division and permits the timely vessel of environment to serve as the silent

velled, but these are all subject to the aspersion of historical conjecture and will, for the present, to be withheld. i merely reiterate the point that the entire history of the sabbat lies within it's own circle; in our myths and rites there are footprints, the witchmarks of eld, which will reveal these secrets at such a time when star, heart and hearth are aligned a-right. there is a thread of ancient gnosis which lies in the hands of the sabbatic initiate whether he know it or not- it remains there to empower his work. we should however not neglect to mention egypt, for it is khem -the black land- that we derive the word which is oft' the first word in the magical rite and which i have given as the title for this article 'hekas. here the word existed in the form heka or hekau meaning '

HELENA BLAVATSKY NIGHTMARE TALES

paris. delessert next turned his attention to mme. de lassa. it was more difficult to get a clue by means of which toknow her past life; but it was necessary in order to understand enough about haslich. at last, through anaccident, it became probable that mme. aimee was identical with a certain mme. schlaff, who had beenrather conspicuous among the demi-monde of buda. delessert posted off to that ancient city, and thencewent into the wilds of transylvania to mengyco. on his return, as soon as he reached the telegraph andcivilization, he telegraphed the prefect from kardszag "don't lose sight of my man, nor let him leave paris. iwill run him in for you two days after i get back" it happened that on the day of delessert's return to paris the prefect was absent, being with the emperor atcherb

e north, it is blue. but there exists in one part of the world a third kind of lotus- the zizyphus. he who eats of it forgets of hisfatherland and those who are dear to him, so say the ancients. let us not follow this example. let us notforget our spiritual home, the cradle of the human race, and the birthplace of the blue lotus. let us then raise the veil of oblivion which covers one of the most ancient allegories- a vedic legendwhich, however, the brahman chroniclers have preserved. only as the chroniclers have recounted the legendeach after his own manner, aided by variations* of his own, we have given the story here- not according tothe incomplete renderings and translations of these eastern gentlemen but according to the popular version* cf. the history of sunahsepha in the bhagavata

the solarrace, and he avowed himself a most faithful servant of the god, varuna, the greatest and most powerfuldeity in the rig-veda* but the god had denied male heirs to his worshipper, and this made the king veryunhappy* it is only much later in the orthodox pantheon and the symbolical polytheism of thebrahmans that varuna became poseidon or neptune- which he is now. in the vedas he isthe most ancient of the gods, identical with ouranos of the greek, that is to say apersonification of the celestial space and the infinite gods, the creator and ruler of heaven andearth, the king, the father and the master of the world, of gods and of men. hesiod's uranusand the greek zeus are one. nightmare talesthe blue lotus21 "alas" he wailed, every morning while performing his puja to the lesser gods

HELENA BLAVATSKY THE KEY TO THEOSOPHY

us philosophy is proven to us by the identical doctrines taught to the initiates during the mysteries, an institution once universally diffused. all the old worships indicate the existence of a single theosophy anterior to them. the key that is to open one must open all; otherwise it cannot be the right key -ooo- the policy of the theosophical society q. in the days of ammonius there were several ancient great religions, and numerous were the sects in egypt and palestine alone. how could he reconcile them? a. by doing that which we again try to do now. the neo-platonists were a large body, and belonged to various religious philosophies; so do our theosophists. it was under philadelphus that judaism established itself in alexandria, and forthwith the hellenic teachers became the dangerous r

hose of india) concerning the universe and the deity, considered as constituting one great whole; concerning the eternity of the world and established a system of moral discipline which allowed the people in general to live according to the laws of their country and the dictates of nature, but required the wise to exalt their mind by contemplation. q. what is your authority for saying this of the ancient theosophists of alexandria? a. an almost countless number of well-known writers. mosheim, one of them, says that: ammonius taught that the religion of the multitude went hand-in-hand with philosophy, and with her had shared the fate of being by degrees corrupted and obscured with mere human conceits, superstitions, and lies; that it ought, therefore, to be brought back to its original puri

ago are thus shown to have been more tolerant than they are in this enlightened century. q. was he encouraged and supported by the church because, notwithstanding his heresies, ammonius taught christianity and was a christian? a. not at all. he was born a christian, but never accepted church christianity. as said of him by the same writer: he had but to propound his instructions according to the ancient pillars of hermes, which plato and pythagoras knew before, and from them constituted their philosophy. finding the same in the prologue of the gospel according to st. john, he very properly supposed that the purpose of jesus was to restore the great doctrine of wisdom in its primitive integrity. the narratives of the bible and the stories of the gods he considered to be allegories illustra

gods he considered to be allegories illustrative of the truth, or else fables to be rejected. as says the edinburgh encyclopedia: moreover, he acknowledged that jesus christ was an excellent man and the "friend of god" but alleged that it was not his design entirely to abolish the worship of demons (gods, and that his only intention was to purify the page 7 the key to theosophy- hp blavatsky.txt ancient religion -ooo- the wisdom-religion, esoteric in all ages q. since ammonius never committed anything to writing, how can one feel sure that such were his teachings? a. neither did buddha, pythagoras, confucius, orpheus, socrates, or even jesus, leave behind them any writings. yet most of these are historical personages, and their teachings have all survived. the disciples of ammonius (among

y other religion and philosophy. q. where and by whom was it so preserved? a. among initiates of every country; among profound seekers after truth-their disciples; and in those parts of the world where such topics have always been most valued and pursued: in india, central asia, and persia. q. can you give me some proofs of its esotericism? a. the best proof you can have of the fact is that every ancient religious, or rather philosophical, cult consisted of an esoteric or secret teaching, and an exoteric (outward public) worship. furthermore, it is a well-known fact that the mysteries of the ancients comprised with every nation the "greater (secret) and "lesser (public) mysteries-e.g, in the celebrated solemnities called the eleusinia, in greece. from the hierophants of samothrace, egypt

HINE PHIL ASPECTS OF EVOCATION

lectro- magnetic phenomena. the entity which coheres in the form we understand as yog-sothoth is a .window. into the darkness of the unknown, and perhaps by creating 40 interfaces, or personae through which we may glean information, we can attain further insights into the way we interact with our universe. having theorised thus far, what only remains is to go forth and evoke! postscript .from the ancient hills i come. this essay is largely the result of reading other people.s research and shaping it together with my own ideas. one event last year however, served to elevate the field of earth mysteries from a minor interest to a subject that i am increasingly drawn to. on the night in question, i was with my boyfriend (also a magician, and he returned from the toilet and informed me that th

was what. in the stairwell, we both agreed on seeing a black, amorphous shape. since my friend had first noticed this, i asked him if he would be prepared to try and .open his mind. to it, so that i could question it, using him as an interface, which was one of his particular talents, and also a fairly accepted procedure for questioning strange entities. the entity declared .i have come from the ancient hills. it also stated that it had been .awakened. only recently, due to activity around a sacred site. it said that it had come to give me .power. with which i could do something, but was reticent about the exact nature of this. when i asked what it would if i rejected this, it said that it would .return, screaming, to the hills. when i asked it to identify itself, it gave the name of .aza

HINE P OVEN READY CHAOS

hea s blockbusting illuinatus! trilogy, and also in malaclypse the younger s book principia discordia which sets out the basic principles of the discordian religion- a religion based around the greek goddess, eris. traditionally, eris was a daughter of nox (night) and the wife of chronus. she begat a whole bunch of gods- sorrow, forgetfulness, hunger, disease, combat, murder, lies- nice kids! the ancient greeks attributed any kind of upset or discord to her. with the fall of the ancient empires, eris disappeared, though it is suspected that she had a hand in manifesting the first bureaucracies, triplicate forms, and insurance companies. she didn t put in a personal appearence again on spaceship gaia again until the late 50 s, when she appeared to two young californians, who later became kn

on of chaos. 2.dr. van van mojo is a fellow of the intergalactic haitian guerillas for world peace and is patron of the season of discord. 3.sri syadasti is the apostle of psychedelia and the patron of the season of confusion. 4.zarathud, a hermit of medieval europe, has been dubbed offender of the faith. he is patron of the season of bureaucracy. 5.malaclypse the elder is alleged to have been an ancient wiseman who carried as sign bearing the legend dumb through the alleys of rome, baghdad, mecca, jerusalem, and some other places. he is patron of the season of aftermath. 28 phil hine spiral pentagrams this bit explains the spiral pentagrams referred to in the discordian opening rite. the traditional pentagram is a very solid, geometrical figure- i find its association with banishing to be

middle pillar (qabalah) as the psychic centres in your body, and sure enough, you ll get accordant results. get the idea? any belief system can be used as a basis for magick, so long as you can invest belief into it. looking back at my earlier 37 oven-ready chaos 38 phil hine magical experiements, i guess that what used to be important for me was the strong belief that the system i was using was ancient, based on traditional formulae, etc. a belief system can be seen as a matrix of information into which we can pour emotional energy- we do as much, when we become so engrossed in watching a play, film, or tv programme that for a moment, it becomes real for us, and invokes appropriate emotions. much of what we see served up on the silver screen is powerful mythic images& situations, repacka

we are bound by our own past, bound to repeat patterns; programs written long ago. flowcharted in an infant s crabbed hand; meshed like kitten-pulled wool; a language of critical moments in our personal histories. years later, a gap opens in the world, and creatures of free will and freedom that we think we are, our sudden vunerability surprises us. caught off guard we pause, and in that silence, ancient-innocent fingers deep within us pluck at strings, so that we jerk awkwardly in the grip of self-spawned monsters of th mind- obsessions. defence mechanisms the more value that we place on upholding a particular emotional pattern, the more likely it is that all ambiguous signals will be perceived as supporting it. evidence which counters it will most likely be overlooked or rationalised int

ritical level (i.e. a catastrophe cusp point) develop novel interactions, until a new whole is produced. the system then reorganises itself into a new higher order which is more integrated than the previous system, and requires a greater amount of energy to maintain itself, and is further disposed to future transformation. this can equally apply to neurological evolution, using a psychtechnology (ancient or modern) as the tool for change. the core stages of the process appear to be: 1. change 2. crisis 3. transcendence 4. transformation 5. predisposition to further change. the conditioned reflex as the research of the new chaos sciences begins to eat away at the solid foundations of post-newtonian reality, so all disciplines based on that world-view must eventually be reconsidered. revolut

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

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

esant was less cordial. towards the end of her long life she was an enthusiastic admirer of rudolf steiner. see her rambling posthumous meml)rabilia (1927, to which a. e. waite contributed a preface. chacombe vicarage 27 march 1890 22 52 the alchemist of the golden dawn i think i have the "hermetic triumph" somewhere, but cannot lay my hands on it just now. certainly i have read it some time "the ancient wars of the knights" i have in ms. it contains the secret, but put so obscurely that only initiates can understand it. i think it very doubtful about re-printing the "hermetic triumph" as a commercial success. there are many would-be seekers of the l[apis] p[hilosophorum, but the books are so numerous that the chances are too great against anyone book selling well enough. i, from my stand

rary or the library of congress. for the rest, a small number of his copies of old alchemical manuscripts are now scattered in various collections. with the widespread availability of copying machines it is unlikely that many will follow ayton's and his the letters 109 grove lodge, saffron walden 30 november 1905 73 1 10 the alchemist of the golden dawn friends' example and laboriously transcribe ancient documents. he died on i january 1909, a legendary and even revered figure among such occultists who had known him. a. e. waite, shadows oflife and thought (1938, p. 228. 2 the letters of ra dark lore an essential call of cthulhu primer stories to help you understand the background of call of cthulhu howard phillips lovecraft 1890 1937 the call of cthulhu by h. p. lovecraft written summer 1

HP LOVECRAFT A DARK LORE

he professor, too intented to keep silent regarding the part he knew, and that he would have destroyed his notes had not sudden death seized him. my knowledge of the thing began in the winter of 1926-27 with the death of my great-uncle, george gammell angell, professor emeritus of semitic languages in brown university, providence, rhode island. professor angell was widely known as an authority on ancient inscriptions, and had frequently been resorted to by the heads of prominent museums; so that his passing at the age of ninety-two may be recalled by many. locally, interest was intensified by the obscurity of the cause of death. the professor had been stricken whilst returning from the newport boat; falling suddenly; as witnesses said, after having been jostled by a nautical-looking negro

d latterly been studying sculpture at the rhode island school of design and living alone at the fleur-de-lys building near that institution. wilcox was a precocious youth of known genius but great eccentricity, and had from chidhood excited attention through the strange stories and odd dreams he was in the habit of relating. he called himself "psychically hypersensitive, but the staid folk of the ancient commercial city dismissed him as merely "queer" never mingling much with his kind, he had dropped gradually from social visibility, and was now known only to a small group of esthetes from other towns. even the providence art club, anxious to preserve its conservatism, had found him quite hopeless. on the ocassion of the visit, ran the professor's manuscript, the sculptor abruptly asked fo

ers, and in a short time the focus of interest for the entire meeting, was a commonplace-looking middle-aged man who had travelled all the way from new orleans for certain special information unobtainable from any local source. his name was john raymond legrasse, and he was by profession an inspector of police. with him he bore the subject of his visit, a grotesque, repulsive, and apparently very ancient stone statuette whose origin he was at a loss to determine. it must not be fancied that inspector legrasse had the least interest in archaeology. on the contrary, his wish for enlightenment was prompted by purely professional considerations. the statuette, idol, fetish, or whatever it was, had been captured some months before in the wooded swamps south of new orleans during a raid on a sup

s which he failed to unearth; and whilst high up on the west greenland coast had encountered a singular tribe or cult of degenerate esquimaux whose religion, a curious form of devil-worship, chilled him with its deliberate bloodthirstiness and repulsiveness. it was a faith of which other esquimaux knew little, and which they mentioned only with shudders, saying that it had come down from horribly ancient aeons before ever the world was made. besides nameless rites and human sacrifices there were certain queer hereditary rituals addressed to a supreme elder devil or tornasuk; and of this professor webb had taken a careful phonetic copy from an aged angekok or wizard-priest, expressing the sounds in roman letters as best he knew how. but just now of prime significance was the fetish which th

orshippers jumped and roared, the general direction of the mass motion being from left to right in endless bacchanal between the ring of bodies and the ring of fire. it may have been only imagination and it may have been only echoes which induced one of the men, an excitable spaniard, to fancy he heard antiphonal responses to the ritual from some far and unillumined spot deeper within the wood of ancient legendry and horror. this man, joseph d. galvez, i later met and questioned; and he proved distractingly imaginative. he indeed went so far as to hint of the faint beating of great wings, and of a glimpse of shining eyes and a mountainous white bulk beyond the remotest trees but i suppose he had been hearing too much native superstition. actually, the horrified pause of the men was of comp

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

16, no. 6 (february 1936, p. 8-32; vol. 17, no. 1 (march 1936, p. 125-55; vol. 17, no. 2 (april 1936, p. 132-50. i i am forced into speech because men of science have refused to follow my advice without knowing why. it is altogether against my will that i tell my reasons for opposing this contemplated invasion of the antarctic- with its vast fossil hunt and its wholesale boring and melting of the ancient ice caps. and i am the more reluctant because my warning may be in vain. doubt of the real facts, as i must reveal them, is inevitable; yet, if i suppressed what will seem extravagant and incredible, there would be nothing left. the hitherto withheld photographs, both ordinary and aerial, will count in my favor, for they are damnably vivid and graphic. still, they will be doubted because o

od which whetted his curiosity to the utmost, and made him avid to sink more borings and blastings in the west-stretching formation to which the exhumed fragments evidently belonged. he was strangely convinced that the marking was the print of some bulky, unknown, and radically unclassifiable organism of considerably advanced evolution, notwithstanding that the rock which bore it was of so vastly ancient a date- cambrian if not actually precambrian- as to preclude the probable existence not only of all highly evolved life, but of any life at all above the unicellular or at most the trilobite stage. these fragments, with their odd marking, must have been five hundred million to a thousand million years old. ii popular imagination, i judge, responded actively to our wireless bulletins of lak

ing the entire sciences of biology and geology. his preliminary sledging and boring journey of january 11th to 18th with pabodie and five others- marred by the loss of two dogs in an upset when crossing one of the great pressure ridges in the ice- had brought up more and more of the archaean slate; and even i was interested by the singular profusion of evident fossil markings in that unbelievably ancient stratum. these markings, however, were of very primitive life forms involving no great paradox except that any life forms should occur in rock as definitely pre-cambrian as this seemed to be; hence i still failed to see the good sense of lake s demand for an interlude in our time-saving program- an interlude requiring the use of all four planes, many men, and the whole of the expedition s

use in water navigation. symmetry is curiously vegeta blelike, suggesting vegetable 's essential up-and-down structure rather than animal s fore-and-aft structure. fabulously early date of evolution, preceding even simplest archaean protozoa hitherto known, baffles all conjecture as to origin "complete specimens have such uncanny resemblance to certain creatures of primal myth that suggestion of ancient existence outside antarctic becomes inevitable. dyer and pabodie have read necronomicon and seen clark ashton smith s nightmare paintings based on text, and will understand when i speak of elder things supposed to have created all earth life as jest or mistake. students have always thought conception formed from morbid imaginative treatment of very ancient tropical radiata. also like prehi

st middle comanchian times; a conventional comment on the regularity of the clinging cube and rampart formations; a decision that the cave mouths indicate dissolved calcaerous veins; a conjecture that certain slopes and passes would permit of the scaling and crossing of the entire range by seasoned mountaineers; and a remark that the mysterious other side holds a lofty and immense superplateau as ancient and unchanging as the mountains themselves- twenty thousand feet in elevation, with grotesque rock formations protruding through a thin glacial layer and with low gradual foothills between the general plateau surface and the sheer precipices of the highest peaks. this body of data is in every respect true so far as it goes, and it completely satisfied the men at the camp. we laid our absen

HP LOVECRAFT BEYOND THE WALL OF SLEEP

r forty-two of your terrestrial years "i am an entity like that which you yourself become in the freedom of dreamless sleep. i am your brother of light, and have floated with you in the effulgent valleys. it is not permitted me to tell your waking earth-self of your real self, but we are all roamers of vast spaces and travelers in many ages. next year i may be dwelling in the egypt which you call ancient, or in the cruel empire of tsan chan which is to come three thousand years hence. you and i have drifted to the worlds that reel about the red arcturus, and dwelt in the bodies of the insect-philosophers that crawl proudly over the fourth moon of jupiter. how little does the earth self know life and its extent! how little, indeed, ought it to know for its own tranquility "of the oppressor

HP LOVECRAFT CELEPHAIS

ous and unheard-of places, no one whom he met could tell him how to find ooth-nargai beyond the tanarian hills. one night he went flying over dark mountains where there were faint, lone campfires at great distances apart, and strange, shaggy herds with tinkling bells on the leaders, and in the wildest part of this hilly country, so remote that few men could ever have seen it, he found a hideously ancient wall or causeway of stone zigzagging along the ridges and valleys; too gigantic ever to have risen by human hands, and of such a length that neither end of it could be seen. beyond that wall in the grey dawn he came to a land of quaint gardens and cherry trees, and when the sun rose he beheld such beauty of red and white flowers, green foliage and lawns, white paths, diamond brooks, blue l

HP LOVECRAFT COOL AIR

ing, the gasoline engine of whose pumps i had often heard in my own room below. relieved of my seizure in a marvellously short while, i left the shivery place a disciple and devotee of the gifted recluse. after that i paid him frequent overcoated calls; listening while he told of secret researches and almost ghastly results, and trembling a bit when i examined the unconventional and astonishingly ancient volumes on his shelves. i was eventually, i may add, almost cured of my disease for all time by his skillful ministrations. it seems that he did not scorn the incantations of the mediaevalists, since he believed these cryptic formulae to contain rare psychological stimuli which might conceivably have singular effects on the substance of a nervous system from which organic pulsations had fl

ns, the sufferer would fly into as much of a rage as he seemed to dare to entertain. he evidently feared the physical effect of violent emotion, yet his will and driving force waxed rather than waned, and he refused to be confined to his bed. the lassitude of his earlier ill days gave place to a return of his fiery purpose, so that he seemed about to hurl defiance at the death-daemon even as that ancient enemy seized him. the pretence of eating, always curiously like a formality with him, he virtually abandoned; and mental power alone appeared to keep him from total collapse. he acquired a habit of writing long documents of some sort, which he carefully sealed and filled with injunctions that i transmit them after his death to certain persons whom he named--for the most part lettered east

HP LOVECRAFT DAGON

of the american ship which had picked up my boat in mid-ocean. in my delirium i had said much, but found that my words had been given scant attention. of any land upheaval in the pacific, my rescuers knew nothing; nor did i deem it necessary to insist upon a thing which i knew they could not believe. once i sought out a celebrated ethnologist, and amused him with peculiar questions regarding the ancient philistine legend of dagon, the fish-god; but soon perceiving that he was hopelessly conventional, i did not press my inquiries. it is at night, especially when the moon is gibbous and waning, that i see the thing. i tried morphine; but the drug has given only transient surcease, and has drawn me into its clutches as a hopeless slave. so now i am to end it all, having written a full accoun

l have been a pure phantasm- a mere freak of fever as i lay sun-stricken and raving in the open boat after my escape from the german man-of-war. this i ask myself, but ever does there come before me a hideously vivid vision in reply. i cannot think of the deep sea without shuddering at the nameless things that may at this very moment be crawling and floundering on its slimy bed, worshipping their ancient stone idols and carving their own detestable likenesses on submarine obelisks of water-soaked granite. i dream of a day when they may rise above the billows to drag down in their reeking talons the remnants of puny, war-exhausted mankind- of a day when the land shall sink, and the dark ocean floor shall ascend amidst universal pandemonium. the end is near. i hear a noise at the door, as of

HP LOVECRAFT FROM BEYOND

roots, and an unchecked growth of white beard on a face once clean-shaven, the cumulative effect is quite shocking. but such was the aspect of crawford tilllinghast on the night his half coherent message brought me to his door after my weeks of exile; such was the specter that trembled as it admitted me, candle in hand, and glanced furtively over its shoulder as if fearful of unseen things in the ancient, lonely house set back from benevolent street. that crawford tilinghast should ever have studied science and philosophy was a mistake. these things should be left to the frigid and impersonal investigator for they offer two equally tragic alternatives to the man of feeling and action; despair, if he fail in his quest, and terrors unutterable and unimaginable if he succeed. tillinghast had

HP LOVECRAFT HERBERT WEST REANIMATOR

t seeking very fresh bodies. the laboratory was in a sub-cellar secretly constructed by imported workmen, and contained a huge incinerator for the quiet and complete disposal of such bodies, or fragments and synthetic mockeries of bodies, as might remain from the morbid experiments and unhallowed amusements of the owner. during the excavation of this cellar the workmen had struck some exceedingly ancient masonry; undoubtedly connected with the old burying-ground, yet far too deep to correspond with any known sepulchre therein. after a number of calculations west decided that it represented some secret chamber beneath the tomb of the averills, where the last interment had been made in 1768. i was with him when he studied the nitrous, dripping walls laid bare by the spades and mattocks of th

ttic, so i answered the bell. as i have told the police, there was no wagon in the street, but only a group of strange-looking figures bearing a large square box which they deposited in the hallway after one of them had grunted in a highly unnatural voice "express- prepaid" they filed out of the house with a jerky tread, and as i watched them go i had an odd idea that they were turning toward the ancient cemetery on which the back of the house abutted. when i slammed the door after them west came downstairs and looked at the box. it was about two feet square, and bore west s correct name and present address. it also bore the inscription "from eric moreland clapham-lee, st. eloi, flanders" six years before, in flanders, a shelled hospital had fallen upon the headless reanimated trunk of dr

listening. i do not remember many particulars- you can imagine my state of mind- but it is a vicious lie to say it was herbert west s body which i put into the incinerator. we both inserted the whole unopened wooden box, closed the door, and started the electricity. nor did any sound come from the box, after all. it was west who first noticed the falling plaster on that part of the wall where the ancient tomb masonry had been covered up. i was going to run, but he stopped me. then i saw a small black aperture, felt a ghoulish wind of ice, and smelled the charnel bowels of a putrescent earth. there was no sound, but just then the electric lights went out and i saw outlined against some phosphorescence of the nether world a horde of silent toiling things which only insanity- or worse- could

HP LOVECRAFT POETRY AND THE GODS

rtal, saving only a few whom the world rejects, remembereth: that the gods were never dead, but only sleeping the sleep and dreaming the dreams of gods in lotos-filled hesperian gardens beyond the golden sunset. and now draweth nigh the time of their awakening, when coldness and ugliness shall perish, and zeus sit once more on olympus. already the sea about paphos trembleth into a foam which only ancient skies have looked on before, and at night on helicon the shepherds hear strange murmurings and half-remembered notes. woods and fields are tremulous at twilight with the shimmering of white saltant forms, and immemorial ocean yields up curious sights beneath thin moons. the gods are patient, and have slept long, but neither man nor giant shall defy the gods forever. in tartarus the titans

poetry which is to come, the poetry which shall bring peace and pleasure to thy soul, though search for it through bleak years thou must. attend with diligence, for each chord that vibrates away into hiding shall appear again to thee after thou hast returned to earth, as alpheus, sinking his waters into the soul of hellas, appears as the crystal arethusa in remote sicilia" then arose homeros, the ancient among bards, who took his lyre and chanted his hymn to aphrodite. no word of greek did marcia know, yet did the message not fall vainly upon her ears, for in the cryptic rhythm was that which spake to all mortals and gods, and needed no interpreter. so too the songs of dante and goethe, whose unknown words dave the ether with melodies easy to ready and adore. but at last remembered accents

HP LOVECRAFT THE ALCHEMIST

h up, crowning the grassy summit of a swelling mount whose sides are wooded near the base with the gnarled trees of the primeval forest stands the old chateau of my ancestors. for centuries its lofty battlements have frowned down upon the wild and rugged countryside about, serving as a home and stronghold for the proud house whose honored line is older even than the moss-grown castle walls. these ancient turrets, stained by the storms of generations and crumbling under the slow yet mighty pressure of time, formed in the ages of feudalism one of the most dreaded and formidable fortresses in all france. from its machicolated parapets and mounted battlements barons, counts, and even kings had been defied, yet never had its spacious halls resounded to the footsteps of the invader. but since th

rth placed me above association with such plebeian company. now i know tht its real object was to keep from my ears the idle tales of the dread curse upon our line that were nightly told and magnified by the simple tenantry as they conversed in hushed accents in the glow of their cottage hearths. thus isolated, and thrown upon my own resources, i spent the hours of my childhood in poring over the ancient tomes that filled the shadow-haunted library of the chateau, and in roaming without aim or purpose through the perpetual dust of the spectral wood that clothes the side of the hill near its foot. it was perhaps an effect of such surroundings that my mind early acquired a shade of melancholy. those studies and pursuits which partake of the dark and occult in nature most strongly claimed my

artling nature, and its perusal confirmed the gravest of my apprehensions. at this time, my belief in the supernatural was firm and deep-seated, else i should have dismissed with scorn the incredible narrative unfolded before my eyes. the paper carried me back to the days of the thirteenth century, when the old castle in which i sat had been a feared and impregnable fortress. it told of a certain ancient man who had once dwelled on our estates, a person of no small accomplishments, though little above the rank of peasant, by name, michel, usually designated by the surname of mauvais, the evil, on account of his sinister reputation. he had studied beyond the custom of his kind, seeking such things as the philosopher's stone or the elixir of eternal life, and was reputed wise in the terrible

serted portion of the castle, less than a week before that fatal hour which i felt must mark the utmost limit of my stay on earth, beyond which i could have not even the slightest hope of continuing to draw breath. that i came upon the culminating event of my whole life. i had spent the better part of the morning in climbing up and down half ruined staircases in one of the most dilapidated of the ancient turrets. as the afternoon progressed, i sought the lower levels, descending into what appeared to be either a mediaeval place of confinement, or a more recently excavated storehouse for gunpowder. as i slowly traversed the nitre-encrusted passageway at the foot of the last staircase, the paving became very damp, and soon i saw by the light of my flickering torch that a blank, water-stained

rusted hinges. my immediate sensations were incapable of analysis. to be confronted in a place as thoroughly deserted as i had deemed the old castle with evidence of the presence of man or spirit produced in my brain a horror of the most acute description. when at last i turned and faced the seat of the sound, my eyes must have started from their orbits at the sight that they beheld. there in the ancient gothic doorway stood a human figure. it was that of a man clad in a skull-cap and long mediaeval tunic of dark colour. his long hair and flowing beard were of a terrible and intense black hue, and of incredible profusion. his forehead, high beyond the usual dimensions; his cheeks, deep-sunken and heavily lined with wrinkles; and his hands, long, claw-like, and gnarled, were of such a deadl

HP LOVECRAFT THE CALL OF CTHULHU

the professor, too, intended to keep silent regarding the part he knew, and that he would have destroyed his notes had not sudden death seized him. my knowledge of the thing began in the winter of 1926-7 with the death of my great-uncle, george gammell angell, professor emeritus of semitic languages in brown university providence, rhode island. professor angell was widely known as an authority on ancient inscriptions, and had frequently been resorted to by the heads of prominent museums so that his passing at the age of ninety-two may be recalled by many. locally, interest was intensified by the obscurity of the cause of death. the professor had been stricken whilst returning from the newport boat; falling suddenly, as witnesses said, after having been jostled by a nautical-looking negro w

latterly been studying sculpture at the rhode island school of design and living alone at the fleur-de-lys building near that institution. wilcox was a, precocious youth of known genius but great eccentricity, and had from childhood excited attention through the strange stories and odd dreams he was in the habit of relating. he called himself 'psychically hypersensitive' but the staid folk of the ancient commercial city dismissed him as merely 'queer. never mingling much with his kind, he had dropped gradually from social visibility, and was now known only to a small group of aesthetes from other towns. even the providence art club, anxious to preserve its conservatism, had found him quite hopeless. on the occasion of the visit, ran the professor's manuscript, the sculptor abruptly asked f

ders, and in a short time the focus of interest for the entire meeting, was a commonplace-looking middle-aged man who had travelled all the way from new orleans for certain special information unobtainable from any local source. his name was john raymond legrasse, and he was by profession an inspector of police with him he bore the subject of his visit, a grotesque, repulsive, and apparently very ancient stone statuette whose origin he was at a loss to determine. it must not be fancied that inspector legrasse had the least interest in archaeology. on the contrary, his wish for enlightenment was prompted by purely professional considerations. the statuette, idol, fetish, or whatever it was, had been captured some months before in the wooden swamps south of new orleans during a raid on a sup

tions which he failed to unearth; and whilst high up on the west greenland coast had encountered a singular tribe or cult of degenerate eskimos whose religion, a curious form of devil-worship, chilled him with its deliberate bloodthirstiness and repulsiveness. it was a faith of which other eskimos knew little, and which they mentioned only with shudders, saying that it had come down from horribly ancient aeons before ever the world was made. besides nameless rites and human sacrifices there were certain queer hereditary rituals addressed to a supreme elder devil or tornasuk; and of this professor webb had taken a careful phonetic copy from an aged angekok or wizard-priest, expressing the sounds in roman letters as best he knew how. but just now of prime significance was the fetish which th

rshippers jumped and roared, the general direction of the mass motion being from left to right in endless bacchanale between the ring of bodies and the ring of fire. it may have been only imagination and it may have been only echoes which induced one of the men, an excitable spaniard, to fancy he heard antiphonal responses to the ritual from some far and unillumined spot deeper within the wood of ancient legendry and horror. this man, joseph d. galvez, i later met and questioned; and he proved distractingly imaginative. he indeed went so far as to hint of the faint beating of great wings, and of a glimpse of shining eyes and mountainous white bulk beyond the remotest trees- but i suppose he had been hearing too much native superstition. actually, the horrified pause of the men was of compa

HP LOVECRAFT THE CATS OF ULTHAR

ily believe as i gaze upon him who sitteth purring before the fire. for the cat is cryptic, and close to strange things which men cannot see. he is the soul of antique aegyptus, and bearer of tales from forgotten cities in meroe and ophir. he is the kin of the jungle s lords, and heir to the secrets of hoary and sinister africa. the sphinx is his cousin, and he speaks her language; but he is more ancient than the sphinx, and remembers that which she hath forgotten. in ulthar, before ever the burgesses forbade the killing of cats, there dwelt an old cotter and his wife who delighted to trap and slay the cats of their neighbors. why they did this i know not; save that many hate the voice of the cat in the night, and take it ill that cats should run stealthily about yards and gardens at twili

ery cat was back at his accustomed hearth! large and small, black, grey, striped, yellow and white, none was missing. very sleek and fat did the cats appear, and sonorous with purring content. the citizens talked with one another of the affair, and marveled not a little. old kranon again insisted that it was the dark folk who had taken them, since cats did not return alive from the cottage of the ancient man .and his wife. but all agreed on one thing: that the refusal of all the cats to eat their portions of meat or drink their saucers of milk was exceedingly curious. and for two whole days the sleek, lazy cats of ulthar would touch no food, but only doze by the fire or in the sun. it was fully a week before the villagers noticed that no lights were appearing at dusk in the windows of the

HP LOVECRAFT THE CRAWLING CHAOS

but as i paused and sank fatigued to the path, idiy digging with my hands into the warm, whitish-golden sand, a new and acute sense of danger seized me. some terror in the swishing tall grass seemed added to that of the diabolically pounding sea, and i started up crying aloud and disjointedly "tiger? tiger? is it tiger? beast? beast? is it a beast that i am afraid of" my mind wandered back to an ancient and classical story of tigers which i had read; i strove to recall the author, but had difficulty. then in the midst of my fear i remembered that the tale was by rudyard kipling; nor did the grotesqueness of deeming him an ancient author occur to me; i wished for the volume containing this story, and had almost started back toward the doomed cottage to procure it when my better sense and t

rk gods of the inner earth that are greater than the evil god of waters, but even if it was it could not turn back; and the desert had suffered too much from those nightmare waves to help them now. so the ocean ate the last of the land and poured into the smoking gulf, thereby giving up all it had ever conquered. from the new-flooded lands it flowed again, uncovering death and decay; and from its ancient and immemorial bed it trickled loathsomely, uncovering nighted secrets of the years when time was young and the gods unborn. above the waves rose weedy remembered spires. the moon laid pale lilies of light on dead london, and paris stood up from its damp grave to be sanctified with star-dust. then rose spires and monoliths that were weedy but not remembered; terrible spires and monoliths o

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

this may be, it is certain that they worshipped a sea-green stone idol chiseled in the likeness of bokrug, the great water-lizard; before which they danced horribly when the moon was gibbous. and it is written in the papyrus of ilarnek, that they one day discovered fire, and thereafter kindled flames on many ceremonial occasions. but not much is written of these beings, because they lived in very ancient times, and man is young, and knows but little of the very ancient living things. after many eons men came to the land of mnar, dark shepherd folk with their fleecy flocks, who built thraa, ilarnek, and kadatheron on the winding river ai. and certain tribes, more hardy than the rest, pushed on to the border of the lake and built sarnath at a spot where precious metals were found in the eart

ng the queer bodies into the lake with long spears, because they did not wish to touch them. and because they did not like the gray sculptured monoliths of lb they cast these also into the lake; wondering from the greatness of the labor how ever the stones were brought from afar, as they must have been, since there is naught like them in the land of mnar or in the lands adjacent. thus of the very ancient city of lb was nothing spared, save the sea-green stone idol chiseled in the likeness of bokrug, the water-lizard. this the young warriors took back with them as a symbol of conquest over the old gods and beings of th, and as a sign of leadership in mnar. but on the night after it was set up in the temple, a terrible thing must have happened, for weird lights were seen over the lake, and i

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

owers of vines and sweet blossoms, and seats and benches of marble and porphyry. and there were many small shrines and temples where one might rest or pray to small gods. each year there was celebrated in sarnath the feast of the destroying of lb, at which time wine, song, dancing, and merriment of every kind abounded. great honors were then paid to the shades of those who had annihilated the odd ancient beings, and the memory of those beings and of their elder gods was derided by dancers and lutanists crowned with roses from the gardens of zokkar. and the kings would look out over the lake and curse the bones of the dead that lay beneath it. at first the high-priests liked not these festivals, for there had descended amongst them queer tales of how the sea-green eikon had vanished, and ho

les of how the sea-green eikon had vanished, and how taran-ish had died from fear and left a warning. and they said that from their high tower they sometimes saw lights beneath the waters of the lake. but as many years passed without calamity even the priests laughed and cursed and joined in the orgies of the feasters. indeed, had they not themselves, in their high tower, often performed the very ancient and secret rite in detestation of bokrug, the water-lizard? and a thousand years of riches and delight passed over sarnath, wonder of the world. gorgeous beyond thought was the feast of the thousandth year of the destroying of lb. for a decade had it been talked of in the land of mnar, and as it drew nigh there came to sarnath on horses and camels and elephants men from thraa, llarnek, and

HP LOVECRAFT THE LURKING FEAR

iewed it by night and without the accustomed crowds of investigators, so that we were often tempted to use the acetylene headlight despite the attention it might attract. it was not a wholesome landscape after dark, and i believe i would have noticed its morbidity even had i been ignorant of the terror that stalked there. of wild creatures there were none-they are wise when death leers close. the ancient lightning-scarred trees seemed unnaturally large and twisted, and the other vegetation unnaturally thick and feverish, while curious mounds and hummocks in the weedy, fulgurite-pitted earth reminded me of snakes and dead men's skulls swelled to gigantic proportions. fear had lurked on tempest mountain for more than a century. this i learned at once from newspaper accounts of the catastroph

n to test an idea. i believed that the thunder called the death-demon out of some fearsome secret place; and be that demon solid entity or vaporous pestilence, i meant to see it i had thoroughly searched the ruin before, hence knew my plan well; choosing as the seat of my vigil the old room of jan martense, whose murder looms so great in the rural legends. i felt subtly that the apartment of this ancient victim was best for my purposes. the chamber, measuring about twenty feet square, contained like the other rooms some rubbish which had once been furniture. it lay on the second story, on the southeast corner of the house, and had an immense east window and narrow south window, both devoid of panes or shutters. opposite the large window was 'an enormous dutch fireplace with scriptural tile

HP LOVECRAFT THE MUSIC OF ERICH ZANN

ble windows, looked while the candles sputtered and the insane viol howled with the night-wind, i saw no city spread below, and no friendly lights gleamed from remembered streets, but only the blackness of space illimitable; unimagined space alive with motion and music, and having no semblance of anything on earth. and as i stood there looking in terror, the wind blew out both the candles in that ancient peaked garret, leaving me in savage and impenetrable darkness with chaos and pandemonium before me, and the demon madness of that night-baying viol behind me. i staggered back in the dark, without the means of striking a light, crashing against the table, overturning a chair, and finally groping my way to the place where the blackness screamed with shocking music. to save myself and erich

ose glassy eyes bulged uselessly into the void. and then, by some miracle, finding the door and the large wooden bolt, i plunged wildly away from that glassy-eyed thing in the dark, and from the ghoulish howling of that accursed viol whose fury increased even as i plunged. leaping, floating, flying down those endless stairs through the dark house; racing mindlessly out into the narrow, steep, and ancient street of steps and tottering houses; clattering down steps and over cobbles to the lower streets and the putrid canyon-walled river; panting across the great dark bridge to the broader, healthier streets and boulevards we know; all these are terrible impressions that linger with me. and i recall that there was no wind, and that the moon was out, and that all the lights of the city twinkle

HP LOVECRAFT THE NAMELESS CITY

h it had come. this temple, as i had fancied from the outside, was larger than either of those i had visited before; and was presumably a natural cavern since it bore winds from some region beyond. here i could stand quite upright, but saw that the stones and altars were as low as those in the other temples. on the walls and roof i beheld for the first time some traces of the pictorial art of the ancient race, curious curling streaks of paint that had almost faded or crumbled away; and on two of the altars i saw with rising excitement a maze of well-fashioned curvilinear carvings. as i held my torch aloft it seemed to me that the shape of the roof was too regular to be natural, and i wondered what the prehistoric cutters of stone had first worked upon. their engineering skill must have bee

high enough for kneeling. after that were more of the steep steps, and i was still scrambling down interminably when my failing torch died out. i do not think i noticed it at the time, for when i did notice it i was still holding it above me as if it were ablaze. i was quite unbalanced with that instinct for the strange and the unknown which had made me a wanderer upon earth and a haunter of far, ancient, and forbidden places. in the darkness there flashed before my mind fragments of my cherished treasury of daemonic lore; sentences from alhazred the mad arab, paragraphs from the apocryphal nightmares of damascius, and infamous lines from the delirious image du monde of gauthier de metz. i repeated queer extracts, and muttered of afrasiab and the daemons that floated with him down the oxus

ively by the artist. the paradisal scenes were almost too extravagant to be believed, portraying a hidden world of eternal day filled with glorious cities and ethereal hills and valleys. at the very last i thought i saw signs of an artistic anticlimax. the paintings were less skillful, and much more bizarre than even the wildest of the earlier scenes. they seemed to record a slow decadence of the ancient stock, coupled with a growing ferocity toward the outside world from which it was driven by the desert. the forms of the people- always represented by the sacred reptiles- appeared to be gradually wasting away, through their spirit as shewn hovering above the ruins by moonlight gained in proportion. emaciated priests, displayed as reptiles in ornate robes, cursed the upper air and all who

n by the desert. the forms of the people- always represented by the sacred reptiles- appeared to be gradually wasting away, through their spirit as shewn hovering above the ruins by moonlight gained in proportion. emaciated priests, displayed as reptiles in ornate robes, cursed the upper air and all who breathed it; and one terrible final scene shewed a primitive-looking man, perhaps a pioneer of ancient irem, the city of pillars, torn to pieces by members of the elder race. i remember how the arabs fear the nameless city, and was glad that beyond this place the grey walls and ceiling were bare. as i viewed the pageant of mural history i had approached very closely to the end of the low-ceiled hall, and was aware of a gate through which came all of the illuminating phosphorescence. creepin

HP LOVECRAFT THE OUTSIDER

mpare in terror with what i now saw; with the bizarre marvels that sight implied. the sight itself was as simple as it was stupefying, for it was merely this: instead of a dizzying prospect of treetops seen from a lofty eminence, there stretched around me on the level through the grating nothing less than the solid ground, decked and diversified by marble slabs and columns, and overshadowed by an ancient stone church, whose ruined spire gleamed spectrally in the moonlight. half unconscious, i opened the grating and staggered out upon the white gravel path that stretched away in two directions. my mind, stunned and chaotic as it was, still held the frantic craving for light; and not even the fantastic wonder which had happened could stay my course. i neither knew nor cared whether my experi

rroundings might be; though as i continued to stumble along i became conscious of a kind of fearsome latent memory that made my progress not wholly fortuitous. i passed under an arch out of that region of slabs and columns, and wandered through the open country; sometimes following the visible road, but sometimes leaving it curiously to tread across meadows where only occasional ruins bespoke the ancient presence of a forgotten road. once i swam across a swift river where crumbling, mossy masonry told of a bridge long vanished. over two hours must have passed before i reached what seemed to be my goal, a venerable ivied castle in a thickly wooded park, maddeningly familiar, yet full of perplexing strangeness to me. i saw that the moat was filled in, and that some of the well-known towers w

HP LOVECRAFT THE PICTURE IN THE HOUSE

ine castles, and falter down black cobwebbed steps beneath the scattered stones of forgotten cities in asia. the haunted wood and the desolate mountain are their shrines, and they linger around the sinister monoliths on uninhabited islands. but the true epicure in the terrible, to whom a new thrill of unutterable ghastliness is the chief end and justification of existence, esteems most of all the ancient, lonely farmhouses of backwoods new england; for there the dark elements of strength, solitude, grotesqueness and ignorance combine to form the perfection of the hideous. most horrible of all sights are the little unpainted wooden houses remote from travelled ways, usually squatted upon some damp grassy slope or leaning against some gigantic outcropping of rock. two hundred years and more

d on thet bench, with one arm side of it, an' t'other arm's on the other side o' the meat block" as the man mumbled on in his shocking ecstasy the expression on his hairy, spectacled face became indescribable, but his voice sank rather than mounted. my own sensations can scarcely be recorded. all the terror i had dimly felt before rushed upon me actively and vividly, and i knew that i loathed the ancient and abhorrent creature so near me with an infinite intensity. his madness, or at least his partial perversion, seemed beyond dispute. he was almost whispering now, with a huskiness more terrible than a scream, and i trembled as i listened "as i says 'tis queer haow picters sets ye thinkin. d'ye know, young sir, i'm right sot on this un here. arter i got the book off eb i uster look at it a

the butcher's shop of the anzique cannibals a small red spattering glistened picturesquely, lending vividness to the horror of the engraving. the old man saw it, and stopped whispering even before my expression of horror made it necessary; saw it and glanced quickly toward the floor of the room he had left an hour before. i followed his glance, and beheld just above us on the loose plaster of the ancient ceiling a large irregular spot of wet crimson which seemed to spread even as i viewed it. i did not shriek or move, but merely shut my eyes. a moment later came the titanic thunderbolt of thunderbolts; blasting that accursed house of unutterable secrets and bringing the oblivion which alone saved my mind. 1998-1999 william johns last modified: 12/18/1999 18:44 sthe quest of iranon a short

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ery old man in tattered purple, crowned wiht whithered vine-leaves and gazing ahead as if upon the golden domes of a fair city where dreams are understood. that night something of youth and beauty died in the elder worbethe shadow over innsmouth by h.p. lovecraft i during the winter of 1927-28 officials of the federal government made a strange and secret investigation of certain conditions in the ancient massachusetts seaport of innsmouth. the public first learned of it in february, when a vast series of raids and arrests occurred, followed by the deliberate burning and dynamiting- under suitable precautions- of an enormous number of crumbling, worm-eaten, and supposedly empty houses along the abandoned waterfront. uninquiring souls let this occurrence pass as one of the major clashes in a

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

and provocative that i could not put them out of my mind, and despite the relative lateness of the hour i resolved to see the local sample- said to be a large, queerly-proportioned thing evidently meant for a tiara- if it could possibly be arranged. the librarian gave me a note of introduction to the curator of the society, a miss anna tilton, who lived nearby, and after a brief explanation that ancient gentlewoman was kind enough to pilot me into the closed building, since the hour was not outrageously late. the collection was a notable one indeed, but in my present mood i had eyes for nothing but the bizarre object which glistened in a comer cupboard under the electric lights. it took no excessive sensitiveness to beauty to make me literally gasp at the strange, unearthly splendour of t

other-worldly quality of the art which made me uneasy. all other art objects i had ever seen either belonged to some known racial or national stream, or else were consciously modernistic defiances of every recognized stream. this tiara was neither. it clearly belonged to some settled technique of infinite maturity and perfection, yet that technique was utterly remote from any- eastern or western, ancient or modern- which i had ever heard of or seen exemplified. it was as if the workmanship were that of another planet. however, i soon saw that my uneasiness had a second and perhaps equally potent source residing in the pictorial and mathematical suggestion of the strange designs. the patterns all hinted of remote secrets and unimaginable abysses in time and space, and the monotonously aquat

s seemed to be going barren. its persistence among a simple people was quite natural in view of the sudden and permanent return of abundantly fine fishing, and it soon came to be the greatest influence in the town, replacing freemasonry altogether and taking up headquarters in the old masonic hall on new church green. all this, to the pious miss tilton, formed an excellent reason for shunning the ancient town of decay and desolation; but to me it was merely a fresh incentive. to my architectural and historical anticipations was now added an acute anthropological zeal, and i could scarcely sleep in my small room at the "y" as the night wore away. i i shortly before ten the next morning i stood whit one small valise in front of hammond's drug store in old market square waiting for the innsmo

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

en he talked so incessantly of his theory, why certain corpses never decay, but rest firm and fat in their tombs for a thousand years. but i do not fear him now, for i suspect that he has known horrors beyond my ken. now i fear for him. once more i say that i have no clear idea of our object on that night. certainly, it had much to do with something in the book which warren carried with him--that ancient book in undecipherable characters which had come to him from india a month before--but i swear i do not know what it was that we expected to find. your witness says he saw us at half past 11 on the gainsville pike, headed for big cypress swamp. this is probably true, but i have no distinct memory of it. the picture seared into my soul is of one scene only, and the hour must have been long

i swear i do not know what it was that we expected to find. your witness says he saw us at half past 11 on the gainsville pike, headed for big cypress swamp. this is probably true, but i have no distinct memory of it. the picture seared into my soul is of one scene only, and the hour must have been long after midnight; for a waning crescent moon was high in the vaporous heavens. the place was an ancient cemetery; so ancient that i trembled at the manifold signs of immemorial years. it was in a deep, damp hollow, overgrown with rank grass, moss, and curious creeping weeds, and filled with a vague stench which my idle fancy associated absurdly with rotting stone. on every hand were the signs of neglect and decrepitude, and i seemed haunted by the notion that warren and i were the first livi

HP LOVECRAFT THE STREET

y, and then, many years later, strange puffings and shrieks and rumblings from other directions. the air was not quite so pure as before, but the spirit of the place had not changed. the blood and soul of their ancestors had fashioned the street. nor did the spirit change when they tore open the earth to lay down strange pipes, or when they set up tall posts bearing weird wires. there was so much ancient lore in that street, that the past could not easily be forgotten. then came days of evil, when many who had known the street of old knew it no more, and many knew it who had not known it before, and went away, for their accents were coarse and strident, and their mien and faces unpleasing. their thoughts, too, fought with the wise, just spirit of the street, so that the street pined silent

the years and the storms and worms, for they had been made to serve many a generation. new kinds of faces appeared in the street, swarthy, sinister faces with furtive eyes and odd features, whose owners .spoke unfamiliar words and placed signs in known and unknown characters upon most of the musty houses. push-carts crowded the gutters. a sordid, undefinable stench settled over the place, and the ancient spirit slept. great excitement once came to the street. war and revolution were raging across the seas; a dynasty had collapsed, and its degenerate subjects were flocking with dubious intent to the western land. many of these took lodgings in the battered houses that had once known the songs of birds and the scent of roses. then the western land itself awoke and joined the mother land in h

ricolour. but not many flags floated over the street, for therein brooded only fear and hatred and ignorance. again young men went forth, but not quite as did the young men of those other days. something was lacking. and the sons of those young men of other days, who did indeed go forth in olive-drab with the true spirit of their ancestors, went from distant places and knew not the street and its ancient spirit. over the seas there was a great victory, and in triumph most of the young men returned. those who had lacked something lacked it no longer, yet did fear and hatred and ignorance still brood over the street; for many had stayed behind, and many strangers had come from distance places to the ancient houses. and the young men who had returned dwelt there no longer. swarthy and siniste

et was the happening of that summer night a surprise because of its very queer uniformity. it was, indeed, an exceedingly singular happening, though after all, a simple one. for without warning, in one of the small hours beyond midnight, all the ravages of the years and the storms and the worms came to a tremendous climax; and after the crash there was nothing left standing in the street save two ancient chimneys and part of a stout brick wall. nor did anything that had been alive come alive from the ruins. a poet and a traveler, who came with the mighty crowd that sought the scene, tell odd stories. the poet says that all through the hours before dawn he beheld sordid ruins indistinctly in the glare of the arc-lights; that there loomed above the wreckage another picture wherein he could d

HP LOVECRAFT THE TERRIBLE OLD MAN

se who say they have not; i dare not say, myself, but i have told you of the street. 1998-1999 william johns last modified: 12/18/1999 18:45:3the terrible old man by h.p. lovecraft written 28 jan 1920 published july 1921 in the tryout, vol. 7, no. 4, p. 10-14. it was the design of angelo ricci and joe czanek and manuel silva to call on the terrible old man. this old man dwells all alone in a very ancient house on water street near the sea, and is reputed to be both exceedingly rich and exceedingly feeble; which forms a situation very attractive to men of the profession of messrs. ricci, czanek, and silva, for that profession was nothing less dignified than robbery. the inhabitants of kingsport say and think many things about the terrible old man which generally keep him safe from the atten

ard the terrible old man talking childishly to his bottles with pendulums. then they donned masks and knocked politely at the weather-stained oaken door. waiting seemed very long to mr. czanek as he fidgeted restlessly in the covered motor-car by the terrible old man s back gate in ship street. he was more than ordinarily tender-hearted, and he did not like the hideous screams he had heard in the ancient house just after the hour appointed for the deed. had he not told his colleagues to be as gentle as possible with the pathetic old sea-captain? very nervously he watched that narrow oaken gate in the high and ivy-clad stone wall. frequently he consulted his watch, and wondered at the delay. had the old man died before revealing where his treasure was hidden, and had a thorough search becom

nd some people even spoke of things as trivial as the deserted motor-car found in ship street, or certain especially inhuman cries, probably of a stray animal or migratory bird, heard in the night by wakeful citizens. but in this idle village gossip the terrible old man took no interest at all. he was by nature reserved, and when one is aged and feeble, one s reserve is doubly strong. besides, so ancient a sea-captain must have witnessed scores of things much more stirring in the far-off days of his unremembered youth. 1998-1999 william johns last modified: 12/18/1999 18:44:4the thing in the moonlight by h. p. lovecraft and j. chapman miske written november 24, 1927 published the following is based, in places word for word, on a letter lovecraft wrote to donald wandrei on november 24, 1927

HP LOVECRAFT THE THING IN THE MOONLIGHT

dreamed, but the very awareness was not pleasant. since that fearful night, i have prayed only for awakening--it has not come! instead i have found myself an inhabitant of this terrible dream-world! that first night gave way to dawn, and i wandered aimlessly over the lonely swamp-lands. when night came, i still wandered, hoping for awakening. but suddenly i parted the weeds and saw before me the ancient railway car--and to one side a cone-faced thing lifted its head and in the streaming moonlight howled strangely! it has been the same each day. night takes me always to that place of horror. i have tried not moving, with the coming of nightfall, but i must walk in my slumber, for always i awaken with the thing of dread howling before me in the pale moonlight, and i turn and flee madly. god

HP LOVECRAFT THE TOMB

supersight which penetrate the common veil of obvious empricism. my name is jervas dudley, and from earliest childhood i have been a dreamer and a visionary. wealthy beyond the necessity of a commercial life, and temperamentally unfitted for the formal studies and social recreation of my acquaintances, i have dwelt ever in realms apart from the visible world; spending my youth and adolescence in ancient and little known books, and in roaming the fields and groves of the region near my ancestral home. i do not think that what i read in these books or saw in these fields and groves was exactly what other boys read and saw there; but of this i must say little, since detailed speech would but confirm those cruel slanders upon my intellect which i sometimes overhear from the whispers of the st

e trees, and often have i watched their wild dances in the struggling beams of a waning moon but of these things i must not now speak. i will tell only of the lone tomb in the darkest of the hillside thickets; the deserted tomb of the hydes, an old and exalted family whose last direct descendant had been laid within its black recesses many decades before my birth. the vault to which i refer is of ancient granite, weathered and discolored by the mists and dampness of generations. excavated back into the hillside, the structure is visible only at the entrance. the door, a ponderous and forbidding slab of stone, hangs upon rusted iron hinges, and is fastened ajar in a queerly sinister way by means of heavy iron chains and padlocks, according to a gruesome fashion of half a century ago. the ab

fied on learning of the nature of the vault. my rather original ideas regarding life and death had caused me to associate the cold clay with the breathing body in a vague fashion; and i felt that the great and sinister family of the burned-down mansion was in some way represented within the stone space i sought to explore. mumbled tales of the weird rites and godless revels of bygone years in the ancient hall gave to me a new and potent interest in the tomb, before whose door i would sit for hours at a time each day. once i thrust a candie within the nearly closed entrance, but could see nothing save a flight of damp stone steps leading downward. the odor of the place repelled yet bewitched me. i felt i had known it before, in a past remote beyond all recollection; beyond even my tenancy o

the grim facade, my half-open eyes fixed on the crevice that leads to the interior. against these assertions i have no tangible proof to offer, since my key to the padlock was lost in the struggle on that night of horrors. the strange things of the past which i have learned during those nocturnal meetings with the dead he dismisses as the fruits of my lifelong and omnivorous browsing amongst the ancient volumes of the family library. had it not been for my old servant hiram, i should have by this time become quite convinced of my madness. but hiram, loyal to the last, has held faith in me, and has done that which impels me to make public at least part of my story. a week ago he burst open the lock which chains the door of the tomb perpetually ajar, and descended with a lantern into the mu

HP LOVECRAFT THE UNNAMABLE

1999 william johns last modified: 12/18/1999 18:45:4the unnamable by; howard phillips lovecraft 1923- first published in the vagrant not dated. we were sitting on a dilapidated seventeenth- century tomb in the late afternoon of an autumn day at the old burying ground in arkham, and speculating about the unnamable. looking toward the giant willow in the cemetery, whose trunk had nearly engulfed an ancient, illegible slab, i had made a fantastic remark about the spectral and unmentionable nourishment which the colossal roots must be sucking from that hoary, charnel earth; when my friend chided me for such nonsense and told me that since no interments had occurred there for over a century, nothing could possibly exist to nourish the tree in other than an ordinary manner, besides, he added, my

my arguments, and eager to refute them, having that confidence in his own opinions which had doubtless caused his success as a teacher; whilst i was too sure of my ground to fear defeat. the dusk fell, and lights faintly gleamed in some of the distant windows, but we did not move. our seat on the tomb was very comfortable, and i knew that my prosaic friend would not mind the cavernous rift in the ancient, rootdisturbed brickwork close behind us, or the utter blackness of the spot brought by the intervention of a tottering, deserted seventeenth- century house between us and the nearest lighted road. there in the dark, upon that riven tomb by the deserted house, we talked on about the "unnamable" and after my friend had finished his scoffing i told him of the awful evidence behind the story

e same instant, despite his greater injuries. our couches were side by side, and we knew in a few seconds that we were in st. mary's hospital. attendants were grouped about in tense curiosity, eager to aid our memory by telling us how we came there, and we soon heard of the farmer who had found us at noon in a lonely field beyond meadow hill, a mile from the old burying ground, on a spot where an ancient slaughterhouse is reputed to have stood. manton had two malignant wounds in the chest, and some less severe cuts or gougings in the back. i was not so seriously hurt, but was covered with welts and contusions of the most bewildering character, including the print of a split hoof. it was plain that manton knew more than i, but he told nothing to the puzzled and interested physicians till he

HP LOVECRAFT THE WHITE SHIP

d more distant in space and time. sometimes at twilight the gray vapors of the horizon have parted to grant me glimpses of the ways beyond; and sometimes at night the deep waters of the sea have grown clear and phosphorescent, to grant me glimpses of the ways beneath. and these glimpses have been as often of the ways that were and the ways that might be, as of the ways that are; for ocean is more ancient than the mountains, and freighted with the memories and the dreams of time. out of the south it was that the white ship used to come when the moon was full and high in the heavens. out of the south it would glide very smoothly and silently over the sea. and whether the sea was rough or calm, and whether the wind was friendly or adverse, it would always glide smoothly and silently, its sail

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

had been a strange and lonely one, and there were those who inferred from his curious novels many episodes more bizarre than any in his recorded history. his association with harley warren, the south carolina mystic whose studies in the primal naacal language; of the himalayan priests had led to such outrageous conclusions, had been close. indeed, it was he who- one mist-mad, terrible night in an ancient graveyard had seen warren descend into a dank and nitrous vault, never to emerge. carter lived in boston, but it was from the wild, haunted hills behind hoary and witch-accursed arkham that all his forebears had come. and it was amid these ancient, cryptically brooding hills that he had ultimately vanished. his old servant, parks- who died early in 193o- had spoken of the strangely aromati

92. as soon as randolph carter was back among them he knew that he was close to one of the gates which a few audacious, abhorred and alien-souled men have blasted through titan walls betwixt the world and the outside absolute. here, he felt, and on this day of the year, he could carry out with success the message he had deciphered months before from the arabesques of that tarnished and incredibly ancient silver key. he knew now how it must be rotated, and how it must be held up to the setting sun, and what syllables of ceremony must be intoned into the void at the ninth and last turning. in a spot as close to a dark polarity and induced gate as this, it could not fail in its primary functions certainly, he would rest that night in the lost boyhood for which he had never ceased to mourn. he

hambleth about in the night, the evil that defieth the elder sign, the herd that stand watch at the secret portal each tomb is known to have and that thrive on that which groweth out of the tenants thereof- all these blacknesses are lesser than he who guardeth the gateway: he who will guide the rash one beyond all the worlds into the abyss of unnamable devourers. for he is 'umr at-tawil, the most ancient one, which the scribe rendereth as the pro-longed of life" memory and imagination shaped dim half-pictures with uncertain outlines amidst the seething chaos, but carter knew that they were of memory and imagination only. yet he felt that it was not chance which built these things in his consciousness, but rather some vast reality, ineffable and undimensioned, which surrounded him and strov

ead, he spoke back, equally without sound or language, and made those obeisances which the hideous necronomicon had taught him to make. for this shape was nothing less than that which all the world has feared since lomar rose out of the sea, and the children of the fire mist came to earth to teach the elder lore to man. it was indeed the frightful guide and guardian of the gate 'umr at-tawil, the ancient one, which the scribe rendereth the prolonged of life. the guide knew, as he knew all things, of carter's quest and coming, and that this seeker of dreams and secrets stood before him unafraid. there was no horror or malignity in what he radiated, and carter wondered for a moment whether the mad arab's terrific blasphemous hints came from envy and a baffled wish to do what was now about to

raid. there was no horror or malignity in what he radiated, and carter wondered for a moment whether the mad arab's terrific blasphemous hints came from envy and a baffled wish to do what was now about to be done. or perhaps the guide reserved his horror and malignity for those who feared. as the radiations continued, carter eventually inter-preted them in the form of words "i am indeed that most ancient one" said the guide "of whom you know. we have awaited you- the ancient ones and i. you are welcome, even though long delayed. you have the key, and have unlocked the first gate. now the ultimate gate is ready for your trial. if you fear, you need not advance. you may still go back unharmed, the way you came, but if you chose to advance" the pause was ominous, but the radiations continued

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

nging the dirt and problems of the old house into a new one. hanging bright strips of ribbon in your window is supposed to attract friendly spirits into your home, and many people still do this, perhaps without knowing why. whether it is considered superstition or lore, witchcraft comes to us as a gift from the past. but nothing that lives is safe from time, so that witchcraft, like a story of an ancient battle told and retold through the ages, is tainted by exaggeration and twisted by falsehood as it is handed down through the years. originally witches were involved in teaching, guiding and healing- all of the highly respected arts. their practices were associated with all the vital phases of man: health, wealth and love. in later years, through fear and ignorance, the stamp of evil was p

mists whose prime concern was discovering a chemical way to create gold. and there were women who taught young girls how to capture their true loves by digging certain roots under certain lunar phases. however, these women weren't really witches; they were superstitious peasants, thoroughly steeped in herbal lore, who lived throughout most of the european countries. herbs were used extensively in ancient rome, as well. they were not only employed for refreshment, but also burned as offerings to the gods. frequently, inhalation of certain fumes would cause odd reactions, which led to the belief that various herbs had magical properties. as one conclusion generally leads to another, certain effects were often attributed to various substances, thus somewhat removing the substances from their

re in the process of becoming what they want to be, so that they are active, have a goal in mind and are getting there. when i'm near this kind of person, i get very charged up, and it gives me a lift that lasts much longer than just the instant it takes to communicate with the person. there is energy around people, and i like to be near energy. i'm addicted to it, not just attracted. there is an ancient belief that there is power in words; this belief is based on the concept that words are symbols of your ideas and thus have a magical quality. we use words to place what is happening in our minds with another person's mind. some of the older religions still believe that the symbolism of letters is powerful, too. during world war ii the jews in syria had every reason to believe they were ab

this chant: pledging the new sorcerer not to the cosmos in general, but to the moon, which is said to influence the emotions of women- and indeed does, considering the menstrual calendar and the changes in feelings it brings about from cycle to cycle. not even my greatgrandmother remembered why variations in chants exist- it's just that witches always have done it one way or another. isis is the ancient goddess of the moon whose magic, when all is lost and you have gone down and under, will charm you once again to even higher heights. enchantresses who perform rituals in her name are granted special favours. she is queen of witchcraft, known for her sympathetic intervention into affairs of the heart. she has never turned her face from anyone who has called her name. for beginning sorcerer

ed in food, baths, spells, closets, spell potions, medical treatments, magical rites and religious ceremonies. they have been used for emotion-elevators, decorations of the elevated, and dietetic inspiration; they have been expected to honour you, dry you out, fatten you up, make you strong, protect from harm, bring him back, break the tide, cure the plague, bring in money and inhibit infidelity. ancient greece bought courage with thyme, romans cured drunkenness with parsley, and charlemagne grew rosemary because it was known to fortify memory. the bible says that dinner with herbs may be better where love is, but all witches know that love is frequently better when herbs are in the dinner. 3. blood charm in sicily certain modern segments of the youthful in-love society cling to a primitiv

INDUCTION CHARM AND THE INITIATION

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

INITIATION INTO HERMETICS

le, the magician might have elementaries pointing out every danger to him in advance, others again will protect him. or forward messages to him, etc. there is no need to quote all the possibilities, because all of them are individual and depend on the desires that the magician wants to be realized with the help of the elementaries. the speaking pictures, columns and statures in the temples of the ancient may certainly be interpreted as an outgrowth of elementaries magic. the legend concerning the golem, who is said to have been created by the wise rabbi low in prague likewise goes back to the creation of elementaries. but in the case of golem the creation has been produced with the rites of the quabbalah. anybody who knows of quabbalistic mysticism is informed about these facts. the synthe

icient for 100 grams of a fluid condenser. those people who are experienced in laboratory work can produce a gold tincture by electrolysis. homeopathic medicines such as aurum chloratum and aurum muriaticum are gold chloride. aurum metallicum is colloidal gold produced by electrolysis. supposing that you have no opportunity to obtain gold tincture, you can produce it yourself in the manner of the ancient alchemists. take a piece of the best quality gold (at least 14 carats. prepare some distilled water equal to ten times the weight of the gold. heat the piece of gold in an open flame until it is red hot, then throw it into the water. take care that the tool or wire you are using to hold the gold does not touch the water. the best thing is a wire hook from which you throw the gold into the

er. the best thing is a wire hook from which you throw the gold into the water. take care not to be splashed by the hissing water. now let the water and the gold cool down and repeat this procedure 7-10 times. add more water, since some of it will boil off each time you cool the gold. each time, tiny particles of gold colloids are liberated, and thus the water will become saturated with gold. the ancient alchemists called this sort of saturated water or any other herb essence, chilled with red hot gold, the quintessence of gold in the hot way, and they used it as an admixture to other alchemistic preparations. but we want to use it for our fluid condensers. the gold-saturated water is to be filtered and preserved. one usually pours 5-10 drops of this gold tincture into approximately 3 ounc

ogue as i have already mentioned in the introduction to this volume, this handbook is not destined to be the steppingstone in the search after wealth and honor, but it has to serve the purpose of studying man the microcosm in relation to the macrocosmic universe together with their laws. so the reader s opinion about magic will undergo a noticeable change and i hope he will nevermore degrade this ancient wisdom to sorcery and similar pieces of devilry. it is understandable that each reader will judge this book from his individual point of view. he who stands upon the purely materialistic position, an unbeliever in religious matters, ignoring supernatural phenomena and only concerned in material interests, undoubtedly will regard this book as sheer nonsense, and i am not purposed to convert

INTERVIEW WITH ANDREW CHUMBLEY

attentive response to the new-turning path. if the source of one s vision is found, one should rejoice for the sole object worthy of true devotion s love is revealed. rf: books emerging from the cultus are all published by xoanon. could you give a brief description of xoanon's birth and development. what does the name mean, and why did you choose it? were other names considered? ac: xoanon is an ancient greek word, meaning an effigy or image of deity fallen from the sky to earth. it was chosen as the name for the cultus sabbati s publishing house because it depicts the process of reification of spirit into matter, the translation of unseen texts to visible books. i think the name was chosen in a lightning- flash of inspiration and i don t recall any alternative names being considered. xoa

lilith with recourse to such sources, contesting some kind of dependence of sabbatic lore upon christian, jewish et al demonologies, this fails to appreciate the unique and self- sustaining complex of the craft mythos in itself. the teachings of traditional craft utilise a cipher of luciferian antinomianism which renders cain and lilith, our blessed primogenitors, as the bearers of light from the ancient serpent. the overcoming of adam by lilith and the murder of abel by cain signify the transformation of the uninitiated condition or clay into the fire of magical knowledge. this is however the merest inkling of the breadth and depth of these matters. as a parting tale, it is worth speaking about another fascinating path of influence into traditional craft, namely that of gypsy beliefs. ind

IRISH WITCHCRAFT AND DEMONOLOGY

purpose of putting an end to his period of enchantment the earl endeavours to lead someone on to first break the silence and speak to him; but what, in the event of his succeeding, would be the result, or would befall the person thus ensnared, no one knows. in a letter 1 written in the year 1640, the earl assumes a different appearance. we learn from it that as a countryman was on his way to the ancient and celebrated fair of knockaney, situated a few miles from lough gur, he met "a gentleman standing in the waye, demanding if he would sell his horse. he answered, yea, for 5. the gentleman would give him but 4, 10 s, saying he would not get so much at the ffaire. the fellow p. 75 went to the ffaire, could not get so much money, and found the gentleman on his return in the same place, who

se used to be greatest. when i was at prayer the woman, kneeling by me, catched violently at my arm, and afterwards told us that she raw a terrible sight--but it pleased god there was no noise at all. and from that time god graciously freed her from all that disturbance" 1 p. 150 many strange stories of apparitions seen in the air come from all parts of the world, and are recorded by writers both ancient and modern, but there are certainly few of them that can equal the account of that weird series of incidents that was seen in the sky by a goodly crowd of ladies and gentlemen in co. tipperary on 2nd march 1678. 1 "at poinstown in the county of tepperary were seen divers strange and prodigious apparitions. on sunday in the evening several gentlemen and others, after named, walked forth in

ISIS UNVEILED

texts audio software patron info about ia projects (navigation image)(navigation image) home american libraries canadian libraries universal library community texts project gutenberg children's library biodiversity heritage library additional collections search: advanced search anonymous user (login or join us) upload see other formats full text of "isis unveiled: a master key to the mysteries of ancient and modern science and theology" google this is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by google as part of a project to make the world's books discoverable online. it has survived long enough for the copyright to expire and the book to enter the public domain. a public domain book is one that was never subject to copy

h new audiences. you can search through the full text of this book on the web at http//books .google .com/i digilizocb, google p digilizocb, google digilizocb, google digilizocb, google digilizocb, google digilizocb, google jiliooglc digilizocb, google isis unveiled digilizocb, google attak tsbosorhical pkbss point loma, ctlifbcnia digitizecoy google isis unveiled a master-key to the mysteries of ancient and modern science and theology by h. p. blavatsky" ce^ mt nn un de boiuw fay" moiraioini vol. ii theology section i thibo roint loha edition revised the aryan theosophical press point loma, caupornu 1019 dibiiizoo;b, tikivgli. the new york public libb ary 5fi092.1 a astor. lencx and tllofim rounda t10n8 n 1s31 i. capjii^t 1b77 by j. w. bonton nbwaj coprright uie b7 kkuxrioe tfa^ej digitiz

pter n christian crimes and heathen virtues so t eeiies tt catherine of medida 5s occult aria practised by the clemt 69 tntijcbumintp and auto-tuhfi ocutot children 62 lgring cathdic saints 74 n t^iboii* of missionaries in india and china 79 sacrilqpou* tricks of catholic clergy 82 fuii k kabalist 91 peter not the founder of the roman dinrdi 91 strict lives of pagan hierophants 98 hl^ dwntctct of ancient 'mysteries' 101 jacouiot's account ol hiudd faldrs 103 christian symbolism derived from fbauic worship 109 hindu doctrine of the pitns, 114 "brahmanic spirit-dinununion dangers of u digitizecoy google contents chapter m ditisioi^ amongst the early christiai>k beaemblance between eariy chrotianity and boddhiun 12 iwer oeyex la rome 12 meanibg ot 'naiw' and 'naiarene' 12' b denved right 13 a

ch 381 secfet maaonic dpben 3s5 jehovah not the "ineffable nanw' 398 chapter ix -the vedas and the bible ne*rly evwy myth baaed on some gnat truth 405 whence the christian sabbath 406 antiquity of the ved s 410 ^rthasoran doctrine of the potentialities of number* 417 'd*ys of (bnetu and 'days' of brahmi 422 fall ot man and the deluge in the hiadh books 425 antiquity of the mancient egyptians of the aryan race? 434 skmnel. david, and solomon mythicsl powmages 439 ^mbcjiam of noah's ark 447 "nie patriaichs identical with sodiacal signs 459 ad biue legends bdong to univenal history 4c9 chapter x the devil-myth itw devil officially recognised by the church 477 sktan tbe mainstay of sacmdolalism 480 idmtity of staaa irith the e^tiui typhod 483 ifis relatiini to mn>ent-wot

ce the enfranchisement of science, will lose nothing by repetition. besides, we propose to examine these facts from a different and perhaps rather novel point of view: that of the old philosophies as esoterically understood. these we have barely glanced at in our first volume. we will use them as the standard by which to comi)are christian dogmas and miracles with the doctrines and pheno- mena of ancient magic, and the modem 'new dispensation' as spirit- ualism is called by its votaries. since the materialists deny the phenom- digitizecoy google "the church! where is ft' 8 ena without investigatioq, and aince the theologians in admitting them offer us the poor choice of two palpable absurdities the devil and miracles we can lose little by applying to the theurgists, and they may actually h

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

elementary knowledge of the basic principles of astrology. one does not need a profound working knowledge of astrology. but if there is some familiarity with the basic meanings of the planets, signs and houses, the mechanisms of geomancy become relatively easier to apply and understand. the rationale of divination is admittedly obscure. a large tome could readily be written describing some of the ancient theories. this is not the place however to embark upon so ambitious an undertaking. a few lines of simple interpretation selected from the writings of aleister crowley and carl g.jung would not be amiss. with these basic ideas, the enterprising student can then propound his own theory to suit the psychological framework with which he is working. in psychopathology it has already been secur

buted, first, to the four primitive elements of earth, air, fire and water. and then to the seven planets of the ancients, as well as to the twelve signs of the zodiac. only a few elementary descriptions need to be given here in reference to the signs and symbols. experience will provide further elaboration. method 21 chapter two method to erect a geomantic chart is the essence of simplicity. the ancient method, which had its origins in the pre-civilizcd nomads of the desert, was to make some markings on sand or on the earth: thus gco and mantia, divination by earth. i have not found this primitive method too satisfactory, though i did experiment with it for a while. the particles of fine dry sand or earth are too readily disturbed by the wind, by random movements, and thus the chart itsel

JASMUHEEN THE FOOD OF GODS

public and thus anchor this data deeper within the global field. evolution has a way of being supported, regardless of our capacity to deal with things that may challenge what we know. i would also like to thank those who allowed me to gather and share the research of the qigong and pranic healing networks, to also thank dr deepak chopra for his patient attempts to bridge the world of modern and ancient medicines, and dr sudhir shah (thank you for your willingness to share your research on solar feeding) and dr karl graninger for the twenty years he dedicated of his life to study inedia. the studies of these people and all the others credited in my book ambassadors of light, has also made my journey easier and for all of their work i remain eternally grateful. also thanks to dr masuro emo

nutrition: the madonna frequency& the food of gods with jasmuheen 29 these are the questions that flow through my mind as the gentle sea breeze caresses my face and i sigh again thankful that i have time to think and be and no longer do* the desire to nourish ourselves begins long before our birth. it carries over as an imprinting from another time as molecules re-gather to create a new form. the ancient wisdom says that half of all the atoms in each new life are re-gathered from our previous form, like old clothes cast aside then collected to dress us once more. regardless of such beliefs, from the moment we exit the womb, we are driven by our desire to be fed. to feed on the love of our mother, to feed on the milk of her body, to feed on her touch, to feed on the sound of her voice and t

inking patterns and flooding our bio-system with violet light will retune our cells to attract a more nourishing field. more on this in chapter 6. divine nutrition: the madonna frequency& the food of gods with jasmuheen 36. chapter 5 the nourishment of prana. feeding like the gods everything new that comes into being always has a history and sometimes something that seems new is often found to be ancient. this is the way with the path of divine nutrition and its gift of physical, emotional, mental and spiritual body nutrition. the say when new information comes first it is ridiculed, then opposed then finally accepted and so it has been with our journey to offer this way of being to the world yet we continue to do so, safe in the knowledge that what we share has the potential to bring huma

spiritual health and happiness some of which are conventional and others are more non-conventional. a conventional source of nourishment is a source that is understood readily by the status quo and accepted as being normal due to our educational history and community habits. a non-conventional source of nourishment is usually something known and utilized by metaphysical students and those of the ancient mystery schools and these will be our main focus here. i call the below level 1& 2 sources. some obvious level 1& level 2 sources of nourishment are. 1a. conventional physical food, a diet which research has proven needs to provide the perfect blend of vitamins and minerals to keep the physical system healthy. 1b. its non-conventional counterpart is pranic nourishment which is the ability

will attend to. so let s address briefly then more deeply other non-conventional sources of nourishment and how to consciously tune ourselves into the theta. delta field as there are many sources of nourishment and many simple tools for us to use to gain the benefits of feeding from this zone. some examples that we will elaborate on shortly are. breathing. using the love breath meditation and the ancient vedic holy breath tool. both these techniques increase the amount of chi and prana in the body and expand our cells capacity to attract and radiate chi from the theta. delta field. the inner smile taoist master practice: this technique prepares our organs and bio-system to get and stay connected to the theta. delta field by tuning them to the frequency of unconditional love. the body love

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

requency, pure love and light and when these flood our bio-system, they stimulate the release of more love and light within us. these are the frequencies that can be directed to sustain and nourish us. this flow of love and light is the true food of the gods. isbn: 978-1-876341-9nothe rosicrucians their rites and mysteries the r o s i c r u c i a n s their rites and mysteries with chapters on the ancient fire and serpent worshippers, and explanations of the mystic symbols represented in the monuments and talismans of the primeval philosophers second edition revised, corrected, and considerably enlarged by hargrave jennings author of the indian religions; or, results of the mysterious buddhism; curious things of the outside world; live lights or dead lights (altar or talbe; one of the thirt

xv chapter the twenty-third. page. the beliefs of the rosicrucians meaning of lights and of commemorative flambeaux in all worsihp. 186 chapter the twenty-fourth. the great pyramid. 199 chapter the twenty-fifth. history of the tower or steeple. 206 chapter the twenty-sixth. presence of the rosicrucians in heathen and christian architecture. 228 chapter the twenty-seventh. the rosicrucians amidst ancient mysteries and in the orders of knighthood. 237 chapter the twenty-eighth. rosicrucianism in strange symbols. 253 chapter the twenty-ninth. connection between the templars and gnosticism. 266 chapter the thirtieth. rosicrucian origin of the order of the garter. 282 chapter the thirty-first. rosicrucian supposed means of magic through signs, sigils, and figures. 295 chapter the thirty-second

ixth. indian mysterious adoration of forms. the unity of the mythologies found in the buddhistic and mahommedan temples. 346 chapter the thirty-seventh. doctrine and rationale. the embodied children of the elements, both of heathen and of christian periods. 354 chapter the thirty-eighth. robert flood (robertus de fluctibus, the english rosicrucian. 361 supplementary notes. the first. notice of an ancient work (1595. 367 the second. rosicrucian views on the ark of noah. 368 the third. cabalistic illustrations. the sang-r ale, gr al, or holy gr ale. 369 concluding note. remarks upon two curious works. 372 the rosicrucians badge of the grand master of the templars. chapter the first. critics of the rosicrucians criticised. hat modern science, spite of its assumptions and of its intolerant dog

d the press in this country quietly decline reliance on modern science. they see that there are numerous shortcomings of teachers in medicine, which fails frequently, though always with its answer, in theology, which chooses rather that men should sleep, though not the right sleep, than consider waking nay, in all the branches of human knowledge; the fashion in regard to which is to disparage the ancient schools of thought by exposing what are called their errors by the light of modern assumed infallible discovery. it never once occurs to those t 2 the rosicrucians. eager, conceited, professors that they themselves may possibly have learned wrongly, that the old knowledge they decry is underrated because they do not understand it, and that, entirely because the light of the modern world is

ce; the field he well knew, the woods were very familiar to him, and his own hamlet and his wife and family were only a few miles distant. he now hastily, andmore in fear than through courage, noisily with his feet descended the remainder of the stairs; and the light grrew brighter and brighter as he approached, until at last, at another turn, he came upon a square chamber, built up of large hewn ancient stones. he stopped, silent and awe-struck. here was a flagged pavement and a somewhat lofty roof, gathering up into a centre; in the groins of which was a rose, carved exquisitely in some dark stone or marble. but what was this poor man s fright when, making another sudden turn, from between the jambs, and from under the large archivolt of a gothic stone portal, light streamed out over him

JESSUP MK THE CASE FOR THE UFO

that may be worth consideration. 11 preface_ the subject of ufo's in its present stage is like astronomy in that it is a purely observational "science" not an experimental one; necessarily, therefore, it must be based on observation and not on experiment. observation, in this case, consists of everything which can be found to have bearing on the subject. there are thousands of references to it in ancient literature, but the authors did not know that their references had any bearing, for the subject did not then exist. the writers were recording such things as met their senses solely through an honest effort to report inexplicable observational data. hoping, in those days, that something would "come of it" nowadays, science is afraid that "something will come of it" it will, too, in 1956 or

s and "footprints" 91 disappearing planes 97 fireballs and lights 101 legends 106 part iv astronomy speaks the incredible decade 115 ufo's against the sun 119 location of ufo's 125 ufo patrol 128 the height of the puzzle 133 the case is proved! 137 a note on sources 144 list of illustrations a flying saucer photographed over brasil 2 passage of auroral beam, november 17, 1882 13 cross found in an ancient grave in georgia. 50 meteor from an organic cloud, salford, england, 1877 59 the "devil's hoofmarks" 92 six ufo's seen and drawn by astronomer barnard in 1882 136 comet "b" of 1881 141 14 note: anyone reading this book would have to know that electron quatums (sic, within molecular structures, are similar in scope of "field" as planets orbits. they would have to know that. electrons in met

with its erratics. 33 yet every science breaks down when it is forced to contemplate the origin of man's intellectual development (printing in red is a& j) ie. what inspiration caused man to become man by starting to use tools. whence came the idea. science says "of necessity" but the same necessity exists for apes. even now. the few erratics in the following pages show that there have been very ancient cultures, or civilizations, which may have and could have developed methods of flight much simpler and more effective than ours, and more directly associated with forces which we do not yet comprehend. again we are dealing with indirect evidence, not always of the greatest clarity. yet in support of an antiquity of such an order i have seen and touched stonework carved out of the solid mou

space flight--which simplifies so many other puzzles for us. ed: the following has no obvious reference or necessary position. such pre-glacial age works of civilization are generally known but must be denied a place in history for they all are--mysteries. pride ignorance on the basis of the evidence of an antiquity involving epochs of 50,000 to 200,000 or 300,000 years or more, we postulate the ancient development of some kind of science which either produced space flight or was brought to this third planet via space flight. i do not believe it is of great significance to our thesis at the moment whether one, or the other, of these assumptions is most likely to be true. either is abhorrent to science and to some religions, yet either presents a background of conditionality favorable to a

lopment of some kind of science which either produced space flight or was brought to this third planet via space flight. i do not believe it is of great significance to our thesis at the moment whether one, or the other, of these assumptions is most likely to be true. either is abhorrent to science and to some religions, yet either presents a background of conditionality favorable to an extremely ancient development of wingless flight. nothing else answers all of the conundrums presented by observed and recorded facts. as you will see, history is replete with stories of another great category of phenomena: the mysterious and ghostly disappearances of people, singly and in groups, publicly or in unobserved obscurity. these skin-ting-ling episodes seemed at first to have little in common wit

K AMBER THE BASICS OF MAGICK

e us into better people. magick (the occult kind, spelled with a 'k) is one of the oldest and most general of these systems. magick is the study and application of psychic forces. it uses mental training, concentration, and a system of symbols to program the mind. the purpose of magick is to alter the self and the environment according to the will. most of the magick we see today comes to us from ancient egypt and chaldea. the chinese, hindus, and tibetans developed their own unique types of magick. western magick was locked up by the egyptian priests for thousands of years and then supressed by the rise of christianity. it was not until medieval europe that magical knowledge was rediscovered by the alchemists and cabalists. only during the past hundred years or so has western culture been

etween western magick and oriental magick. 2) how do medieval grimoirs follow the basic ritual pattern? book list p.e.i. bonewitz, real magic. david conway, magic: an occult primer (or ritual magic. aleister crowley, magick in theory and practice. denning and phillips, creative visualization. ophiel, creative visualization. a.e. powell, the astral body, the mental body. joseph weed, wisdom of the ancient masters. julian wilde, grimoire of chaos magick* magick 8- healing and banishing* psychic or spiritual healing is a human potential we all possess. some people are especially good at this. it is probably easier to heal someone else by occult means than yourself. in addition to healing in the presence of the person, there is 'absent healing' in which the healing the basics of magick get any

y. although there has been quite a bit written on the subject, astral projection is difficult for many people. the main difficulty is the tendency to forget dream consciousness upon awakening. accordingly, the successful practice of astral projection requires work. modern psychology discounts the idea of actual oobe (that the spirit temporarily vacates the physical body. however, the idea is very ancient. the tibetans have an entire system of yoga (dream yoga) based upon astral projection. and here we have an important assumption: you are involved in an oobe (at least to a degree) whenever you dream. what sets it apart from a full oobe is your hazy consciousness during the experience and poor recall afterwards. many people forget most of their dreams completely. learning astral projection

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

es well as a summary example: the 231 gates eighteen hundred years ago, when rabbi akiba ben joseph reduced into writing the secret tradition of the jews in the book of formation, he hesitated to unveil the greatest secret of the kabala, the arcanum of the great symbol, which had been handed down to him from his forefathers. for this reason he embodied it in a riddle( s.y, ii. 4 and 5, which many ancient and modern philosophers have tried in vain to solve. of all the different tabulations, claiming to be the great arcanum of the kabala, that we have examined, none is correct. the token of the original table ong and ngo was not to be found in any of them. we have succeeded in solving this riddle. the true kablistic symbol the great master key to the theoretical and practical kabala will be

tudes juives, cxxxii, no. 4, 1973, gruenwald gives english translations and analyses of the first sixteen paragraphs of sy. the article is a bit frustrating in spots: some words and quotes are not translated. this is, however, an article of great interest from a reliable scholarly source which touches on many important issues. doria, charles; and lenowitz, harris. origins: creation texts from the ancient mediterranean. garden city: anchor books and ams press, 1976 (sy translation: pp. 57-78) on the back cover of the paper edition, joseph campbell is quoted: origins is an interesting and scholarly introduction to the texts of the ancient mediterranean. some may find origins treatment of sy interesting, but it is difficult to see how anyone could find any scholarly value in it. the text is d

the text and the reader, this rendition of sy is slim but attractive more a little work of art and trigger for meditation than a scholarly effort. the frontispiece shows the tree of the sephiroth from robert fludd s utruisque cosmi. 20073 12 friedman, irving. the book of creation. new york: samuel weiser, inc, 1977. friedman s reason for translating sy was to arouse further interest in this most ancient kabbalistic work by rendering it as simply and accurately as possible. friedman was true to his intention. the clear translation is followed by observations of the text which analyze elements of the sy in a broad context of various ancient religions and philosophies. internal analysis is developed in several short chapters* blumenthal, david r. understanding jewish mysticism. a source read

mss hayman translates are parma 2784.14, derossi 1390 fols. 36b-38b (short; vatican library (cat. assemani) 299(8, fols. 66a-71b (long; the genizah scroll, cambridge university library, taylor-schechter k21/56+ glass 32/5+ glass 12/813 (saadian. these are supplemented by numerous others. see above, page 13 for articles which are sure to be included in such a collection. 20073 16 reiss, dr. fred. ancient secrets of creation: sepher yetzira, the book that started kabbalah, revealed. new york lincoln shanghai: iuniverse, inc, 2007 reiss sets up his translation/commentary with chapters summarizing greek philosophies on creation and jewish theologies of creation. the new translation is supplemented by lengthy explanations, complete with diagrams and tables. with its somewhat rosicrucian tone

s. with its somewhat rosicrucian tone, reiss reinterpretation, has been written more for the thinker or seeker than for the academic. alas, his historical and conceptual summaries are often misleading and frustratingly lacking in nuance, e.g, his statement, the knowledge that we call kabbalah is based on the doctrine and teachings of isaac luria, who was born in jerusalem during the 16th century( ancient secrets, page 87; reiss does go on to mention the zohar and moses de leon. in an excerpt from an interview with the author of ancient secrets of creation: sepher yetzira, the book that started kabbalah, revealed* dr. reiss begins to understand why god chose the aleph, mem, and sheen to be the mother letters of creation, we have to know three things. the first is that the author of sepher y

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

me before the babylonian strata there are three english translations. campanini, saverio (ed. the book of bahir: flavius mithridates f latin translation, the hebrew text, and an english version [the kabbalistic library of giovanni pico della mirandola, guilio busi, general editor. torino: nino aragno editore, 2005. the english version is from the latin of mithridates. kaplan, aryeh. the bahir: an ancient kabbalistic text attributed to nehuniah ben hakana/ 1st century c.e. new york: samuel weiser, inc, 1979. neugroschel, joachim. gfrom the bahir, h in the secret garden, edited by david meltzer (new york: seabury press, 1976. other references. abrams, daniel. gthe condensation of the symbol eshekhinah f in the manuscripts of the book bahir, h in kabbalah: journal for the study of jewish myst

and revelation: esotericism in jewish thought and its philosophical implications, translated by jackie feldman. princeton. oxford: princeton university press, 2007, chapter 10 gopen knowledge and closed 20081 8 knowledge: the kabbalists of gerona.rabbi azriel and rabbi ya fakov bar sheshet h. idel, moshe. gjewish kabbalah and platonism, h in neoplatonism and jewish thought [studies in platonism: ancient and modern #7, edited by lenn goodman (albany: state university of new york press, 1992. 5. sefer ha-temunah [sht] a treatise often cited by the gerona circle, sht expounds upon the doctrine of the shemittot (cosmic cycles. references: ok pp. 460-75; and g. scholem, on the kabbalah and its symbolism, pp. 77-86. 6. sefer ha-yashar [shy] scholem placed this tract gin the circle of the kabbal

(edinburgh: t&t clark ltd, 1986: volume iii, part 1, pp. 342- 79. idel, moshe. gon judaism, jewish mysticism and magic, h in envisioning magic: a princeton seminar and symposium, edited by p. schafer and h. kippenberg (leiden: brill, 1997. schafer, peter. gjewish magic literature in late antiquity and early middle ages, h in journal of jewish studies, vol. xli, no. 1 (1990. gmagic and religion in ancient judaism, h in envisioning magic. 2. merkabah and hekhalot material& 3. sefer yezirah on these, see my papers, gnotes on the study of merkabah mysticism and hekhalot literature in english h and gnotes on sefer yezirah in english. h 4. transition a. geonic period it is generally thought that the geonic period left little by way of evidence of theosophical development. apocalyptic, merkabah

resent, as separate and distinct not just from the scriptural phase but from normal (common or popular) expressions of religion. gruenwald makes a case for tracing gmystical, or quasi-mystical, elements in scripture itself. h further, he states that there are mystical elements in rabbinic literature to which scholem did not give due attention. critical analyses focusing on scholem fs treatment of ancient jewish mysticism (i.e. merkabah mysticism and hekhalot literature) have also been offered in recent years.6 for the moment, our concern is with those developments which, by one rationale or another, c don karr, 1993-1996. email: dk0618@yahoo.com all rights reserved. license to copy this publication is intended for personal use only. paper copies may be made for personal use. with the above

various commentaries on it, etc, along with the talmud, midrashim, and the rest of the rabbinic writings, were all considered authoritative.all part of the same chain of tradition (kabbalah) of which the medieval and later kabbalists considered themselves links.12 kabbalah did not spring up ex nihilo. it seems prudent to open channels for the origins and growth of kabbalah back into the depths of ancient judaism. determining a starting line at sefer ha-bahir and the mystic circles at languedoc does not match the facts. to begin with, the bahir is itself a compilation, with sources and references to earlier material, which immediately begins our search into the time before its appearance.13 20081 27 b. to investigate jewish mysticism, how is one to begin at the beginning? the documentary ev

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

fs worth getting the book just for this. this fine article also appears in an introduction to the mystics of medieval europe, edited by paul szarmach (albany: state university of new york press, 1984, which also contains david biale fs article on the safed period, gjewish mysticism in the sixteenth century. h 18. be careful with the meltzer. it is full of sloppy mistakc 6 understanding planets in ancient mesopotamia enn kasak, raul veede this is a copy of the article from printed version of electronic journal folklore vol. 16 issn 1406-0957 editors mare koiva& andres kuperjanov published by the folk belief and media group of elm electronic journal of folklore electronic version issn 1406-0949 is available from http//haldjas.folklore.ee/folklore it fs free but do give us credit when you cit

itors mare koiva& andres kuperjanov published by the folk belief and media group of elm electronic journal of folklore electronic version issn 1406-0949 is available from http//haldjas.folklore.ee/folklore it fs free but do give us credit when you cite! c folk belief and media group of elm, andres kuperjanov tartu 2001 http//haldjas.fo7lklore.ee/folklore/vol16/planets.pdf understanding planets in ancient mesopotamia enn kasak, raul veede on our planet time flows evenly everywhere but the history as we know it has different length and depth in every place. maybe the deepest layer of history lies in the land between tigris and eufrat. mesopotamia (greek ethe land between two rivers f. it is hard to grasp how much our current culture has inherited from the people of that land. be it either th

entury, udu.idim, recent studies have suggested the best pronounciation to be udu.bad (reiner 1995: 7, but bad is not such a gwild h word as idim (e.g. while edog f is ur, ewolf f is ur.idim. figure 5. eplanet f (akkadian bibbu) in two forms: dudu.idim and mulbi-ib-bu. in cuneiform texts, wedge signs are usually not as clearly grouped and are often written downright carelessly. handwriting of the ancient scribes is sometimes a problem in assyriology. the above-mentioned dudu.idim could also mark jupiter, venus, and mercury, but sometimes also mars, saturn, or even the constellation of scales. although theoretically it is possible to collect all planet names and gods related to them, their reading and interpretation have changed quite a lot in time (kugler 1907: 293; gossmann 1950; borger 1

KETAB E SIYAH

their souls from within and making virtue into vice. thus fell the dominion of the elohim. gabriel rose high above the elohim below and, upon swift wings of purest gold, flew straight and quick to the silver spire that was the eternal tower where god held court upon his pristine throne. before that august minaret did he alight upon the earth and thence enter in by gates of pearl, stolen from the ancient, coral shell that armoured the back of that primal beast, most archaic and fearful leviathan. coming before the father of the elohim, old beyond memory of angels, and there fell upon his knees in supplication before the king 12 whose love he would betray with the same deceit which now he prosecuted falsely against the elder brother that he should have love. he pressed his face against the

vice and love for hate. you have mistranslated his saintly teaching, hearing demoniacal utterance where it was not spoken. gabriel, my son, you are wrong. the one of whom you have spoken is not my dearest son, satanael" my false brother heard this speech and in mock sorrow shook his head with considered slowness and feigned pain. now he knelt once more before his lord and, clutching his father's ancient hand, gazing with beseeching eyes filled with deceit and darkness, though that blind archon did not see the vice that burned like venom in those once bright and flawless orbs, and implored thus of the pristine king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, 17 king of heaven, conqueror of earth, father of the elohim, architect of creation, master

and woe that such is not so and that my once beloved brother, yet in his treason brother to me no more, is truly guilty of all that i disclosed. if you have any reason to doubt my word or if my judgement and understanding of my brothers speech and deed is not satisfying to your discernment then summon to yourself all your sons, all the elohim that serve you in heaven and upon the earth below, the ancient dominion of the giants that we vanquished so long ago, and call upon their testament for none of us cannot recount an instance where our false brother came to us, perverting by his deceitful tongue. lord, all heaven cries 'vengeance! 18 vengeance against the evil one who brings ruinous contention to our most beautiful dominion which we both love and serve devotedly' tarry no longer, liege

is most deserving. call the elohim! summon satan to trial" having heard these words of spite, the lord of infinitude gravely nodded, giving his instruction to swift heralds who went on silver wings across the sky, burning like comets against the celestial dome, flying faster than a mongol's bolt, resounding long clarions of silver with voices louder than the dragon's roar, the dragon, leviathan, ancient and vast, bound deep beneath the briny swells of the great ocean, opened up as a wound in the flank of the primeval earth when, in an aeon unremembered in the minds of men and angel, the silver moon was torn out and set to ever turn across the sky, illumining the night with silver light. there, held with bands of adamantine, does leviathan forever sleep until, once more, do the stars conjo

l, to the brightness of the sun, seek the ocean's ceiling of the playing waves to wreak, upon the elohim, her vengeance and fury at her epoch-abiding prisonment. all heaven rang with such horns, the cerulean dome of the sky and the soil beneath the feet of angels shook with their thunderous song and yet the cornet-blowers blasted a music of unparalleled beauty that sang the glory of that high and ancient race, the elohim, laid to ruin by their own ambition and its traitorous conspiracy. thus were the majestic notes intoned by god's swift-flying heralds the dirge of heaven's great magnificence which they sought to laud with their melody and as the euphony about my towers rang i knew that the music would shake down all of heaven's spires to desolation, my ear, keener than any other ear forme

KNOWLEDGE LECTURE FIVE

writers, but generally signifies essence. it is commonly used amongst the writers on alchemy. the following names occur in qabalistic writings: ain nothing- not ain soph without end ain soph aur infinite light these three are the veils of negative existence behind as it where kether. arik anpin- macroprosopus or the vast countenance is one of the titles of kether, yet another of its titles is the ancient of days, aatik yomin. kether or the vast countenance emanates first as abba the supernal father, and aima, the supernal mother. abba is referred to yod of yhvh, and aima is referred to heh of yhvh. elohim is a name given to these two hypostases united. as elohim they are considered the parents of the son, zauir anpin, also called microprosopus, or the lesser countenance. abba is referred t

KNOWLEDGE LECTURE ONE

painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmount

the new testament "i am osiris" said the purified and justified man, his soul luminous and washed from sin in the immortal and uncreated light, united to osiris, and thereby justified, and the son of god; purified by suffering, strengthened by opposition, regenerate through selfsacrifice. such is the subject of the great egyptian ritual. the 17th chapter of the theban recension consists of a very ancient text with several commentaries, also extremely old, and some prayers, none of which come into the scheme of the orginal text. it has, together with the 12th chapter, been very carefully translated for the purpose of this lecture by the v.h. frater m.w.t, and the v.h. soror s.s.d.d. has made many valuable suggestions with regard to the interpretation. the title and preface of the 17th chapt

n any form desired, of hearing the forces of nature by being enshrined as a living bai" and the rubric is "the united with osiris shall recite it when he has entered the harbour. may glorious things be done thereby upon earth. may all the words of the adept be fulfilled" owing to the complex use of symbols, the ritual translation of the chapter can only be understood by perpetual reference to the ancient egyptian commentaries, and therefore the following paraphrase has been put together to convey to modern minds as nearly as possible the ideas conceived by the old egyptians in this glorious triumphal song of the soul of man made one with osiris, the redeemer "i am tum made one with all things "i have become nu. i am ra in his rising ruling by right of his power i am the great god self-bego

se from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did to the seven glorious ones who follow their lord osiris. i am that spirit of earth and sun "between the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in the disc. i shine forth from the horizon as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams as they reach through the heavens and lick up the nile with tongues of fla

shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams as they reach through the heavens and lick up the nile with tongues of flame. i am strong upon earth with the strength of ra. i have come into harbour as osiris made perfect. let priestly offerings be made to me as one in the train of the ancient of days. i brood as the divine spirit. i move in the firmness of my strength. i undulate as the waves that vibrate through eternity. osiris has been claimed with acclamation, and ordained to rule among the gods. enthroned in the domain of horus where the spirit and body are united in the presence of the ancient of days. blotted out are the sins of his body in passion. he has passed the ete

LAITMAN M BASIC CONCEPTS IN KABBALAH

w these laws under changing social circumstances, we are able to correct ourselves effectively and in the right direction. now we can understand hillel s answer to his disciple: the main thing is to love your neighbor, the rest are merely subsidiary laws, including those pertaining to our relations with the creator. in fact, one cannot merge with him prior to attaining love for others. hence, the ancient sage pointed to love thy neighbor as the safest and quickest means to master kabbalah. now imagine a nation with a population of millions in which every member lovingly and unreservedly aspired to help every other member of society and satisfied their every need. clearly, not a single person of that society would need to worry about him or herself or fear the future. indeed, millions of lo

d take care of them. however, since the nation would depend on its members, a breach in the obligation would create a vacuum in society because someone would remain without help. the bigger the number of violators, the more the rule that every member of society is obliged to observe would be breached. all are responsible for one another, both for observing the laws and for violating them. another ancient sage, elazar, the son of rashbi (rabbi shimon bar-yochai, the author of the zohar, has an even greater surprise for us. he says that not only every nation, but all of humanity, every living being, is responsible for each other. elazar states that all nations will have to observe this rule, and in so doing the entire world will be corrected. the world cannot be completely corrected and elev

s, as well as animals and plants, multiply and then take care of their offspring s development. however, a dramatic contradiction exists between the way nature takes care of the birth and the early, independent development of a species and its later struggle for survival. this striking contradiction in how the world is governed, which exists at all levels of life, has captivated human minds since ancient times and has generated several theories: p e r f e c t i o n a n d t h e wo r l d 31 evolution: this theory does not consider it necessary to explain the above-mentioned contradiction. the creator created the world and rules over everything. he is insensitive, unable to think, and creates the species in accordance with physical laws. the created species develops in conformity with evoluti

ces exist, positive and negative, and that both forces possess intellect and feelings. hence, these forces are capable of endowing everything they create with those faculties. the development of this theory led to the creation of several other theories. polytheism: the analysis of nature s actions and the division of its forces according to their character brought forth religions (such as that of ancient greek) that included an assembly of deities, each governed by a certain force. absence of governance: with the appearance of precise instruments and new methods, research has lately discovered a close connection between all parts of the world. therefore, the theory about a multitude of forces was discarded and was replaced with an assumption about a wise, unified force that guides the worl

d; hence, he received permission from above to write the book of zohar. kabbalah was forbidden for almost fifteen centuries, until the kabbalist ari (rabbi yitzhak luria) appeared and spiritually attained the whole kabbalah. in his works he revealed the zohar for us: in 600 years of the sixth millennium the sources of wisdom will open up above and flow down. k e y c o n c e p t s 95 in one of the ancient manuscripts, kabbalist abraham azulai (sixth century ce) found that from the year 5,300 (1,539 ce) since creation, everyone will be permitted to openly study kabbalah, adults and children, and just because of this, the redeemer shall come. as a sign that we live at the end of days, the great kabbalist yehuda ashlag (baal hasulam) appeared in our time and explicated the whole kabbalah in a

LAITMAN M FROM CHAOS TO HARMONY

ars, rav laitman devotedly studied with the rabash, and absorbed from him the teachings of baal hasulam. baal hasulam is considered the successor of the holy ari, author of the tree of life. yehuda ashlag also paved the way for our generation to be admitted into kabbalah. thanks to his methodology, anyone can benefit from the knowledge within the (authentic sources of) kabbalah, the legacy of the ancient kabbalists. rav laitman follows in the footsteps of his mentor and continues to fulfill his life s mission: disseminating the wisdom of kabbalah to the world. after the rabash s demise in 1991, laitman established bnei baruch, a group of kabbalah students that studies, teaches, and implements the teachings of baal hasulam and his son, baruch, on a daily basis. over time, bnei baruch has gr

whole new level of existence, superior to anything we ve known before. it is a higher form of existence, supernal, a sensation of nature s wholeness and perfection. now, after numerous generations of evolution, we have accumulated sufficient experience to understand where nature s evolutionary law is leading us. the picture we will gradually present to the reader is founded on principles from the ancient wisdom of kabbalah, along with contemporary science s latest disforeword 23 coveries. this book is intended to teach us how to resolve the crisis, and pave a way to prosperity and success. with it, we will be able to take our first real steps toward realizing nature s law. only then can we feel we are all part of nature s single, comprehensive system, and taste the perfection and harmony w

ature, much in the manner of our fathers and forefathers. those who support returning to nature strive for cleaner air, organic food production, and a return to country living. there are many aspects of 144 from chaos to harmony this phenomenon, but they all center on the idea that if humanity were closer to nature, we would be more balanced and, on the whole, feel better. if we were to study how ancient tribes lived, we would find that the closer they were to nature and to their roots, the more easily they sensed nature s force of love. in that regard, i would like to mention a conversation i had with primatologist and anthropologist, jane goodall, who dedicated her life to the study of chimpanzees and lived among them for many years. for her research, she won numerous awards, including t

een seeking as to how they can be happy. this builds a strong attraction for people today. and, although most people still do not understand the essence of the method, they feel deep within that it will provide the answer. thus, they are willing to explore what kabbalah has to offer. to understand what has made the wisdom of kabbalah expand worldwide, we must go back to the cradle of humanity, to ancient babylon, mesopotamia. this is the beginning of the process that is being completed these days, a process that is attracting people to kabbalah. the wisdom of kabbalah explains that the evolution of humanity is essentially the evolution of the desire to enjoy. this desire evolves from generation to generation and prompts us to fulfill it. the first time a desire for something beyond the des

uman ego, within 6,000 years of this day. this is why it was written that the world exists for six thousand years (talmud bavli, sanhedrin, 97:71. during those years, the human ego will gradually grow and bring humanity to the realization that it must be mended. it will also show humanity the method of correction, and how to implement it. a few generations after adam, humanity was centered around ancient babylon, and that is where the first outbreak of egoism occurred. as a result, people began to want to dominate nature and the world, and to exploit everything to their own benefit. this outbreak of egoism was allegorically described as the building of the tower of babel: come, let us 158 from chaos to harmony build us a city, and a tower, with its top in heaven (genesis, 11:4. however, th

LAITMAN M KABBALAH REVEALED

other sicknesses of civilization with the same methods that produced them in the first place. we are attempting technological fixes and temporary remedial measures. yet we have not mustered the will, nor the vision to create a lasting and fundamental change. planetary consciousness in light of today s global crises, humankind has begun to seek new avenues and modes of thinking. such modes are the ancient, albeit very pertinent, indigenous wisdoms. to them, planetary consciousness is not merely an ancillary notion, but their very essence. when we study these modes, we realize that the new planetary consciousness is actually an old, perennial consciousness; only now it is being rediscovered. indeed, it is high time that planetary consciousness was rediscovered. we used to think that the typi

s high time we restore it. as i learned through my acquaintance with dr. laitman s writings, kabbalah in its authentic form not only promotes the concept of oneness and the integrity of humanity and the universe, it also offers practical measures to restore it when lost. it is my heartfelt recommendation to read carefully through this book, as it provides much more than general knowledge about an ancient wisdom. it also provides a key to ensure the well-being of humanity in these critical times, when we face the unprecedented challenge of choosing between the devolutionary path leading to worldwide breakdown, and the evolutionary path that can bring us to a world of peace, harmony, well-being, and sustainability. ervin laszlo 19 1 kabbalah: then and now t h e ma s t e r p l a n it is no se

ion to experience the spiritual world. t h e c r a d l e o f s c i e n c e the knowledge that the first kabbalists acquired did more than help them understand how things worked behind the scenes. with it, they were able to explain the natural phenomena we all encounter. it was only natural, therefore, that they became teachers, and that the knowledge they passed on to us became the basis for both ancient and modern sciences. the term, kabbalist, comes from the hebrew word, kabbalah( reception. the original language of kabbalah is hebrew, a language developed especially by and for kabbalists, to help them communicate with one another about spiritual matters. many kabbalah books have been written in other languages, too, but the basic terms are always in hebrew. 22 kabbalah revealed perhaps

ecrecy had affected kabbalah: because man did not have the right key to the secret, the thirst for knowledge was ultimately reduced to all sorts of trivia and superstitions that brought forward a sort of vulgar kabbalah that has little in common with the true kabbalah, as well as various fantasies under the false name of magic, and this is what fills the books. kabbalah: then and now 23 expert in ancient languages and traditions, writes in his book, de arte cabbalistica: my teacher, pythagoras, the father of philosophy, took his teaching from kabbalists k he was the first to translate the word, kabbalah, unknown to his contemporaries, to the greek word philosophy k kabbalah does not let us live our lives in the dust, but elevates our mind to the height of knowledge. other routes but philos

s provided by religion and science no longer satisfy them. these people are looking elsewhere for answers to the most basic questions about the purpose of life. they turn to eastern teachings, fortune-telling, magic and mysticism. and some turn to kabbalah. because kabbalah was formulated to answer these fundamental questions, the answers it provides are directly related to them. by rediscovering ancient answers about the meaning of life, we are literally mending the rupture between humanity and nature that occurred when we turned away from kabbalah and toward philosophy. k a b b a l a h s t e p s i n kabbalah made its debut about 5,000 years ago in mesopotamia, an ancient country in today s iraq. mesopotamia was not only the birthplace of kabbalah, but of all ancient teachings and mystici

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

s that someone else will not be happy while this is occurring. this is because egoistic pleasures center not only on what we have, but also on what others do not have, since all pleasures are comparative and relative. for this reason, it is impossible to build a fair society on the basis of reasonable egoism. the erroneous nature of such utopias has been proven throughout history, particularly in ancient communities, in the former ussr and in other attempts to build socialism. it is impossible to satisfy each and every member of an egoistic society because individuals always compare themselves with another. this is best seen in small settlements. thus, the creator, who is always willing to award everyone boundless pleasure, set down one condition that this pleasure should not be limited by

ions. but once again, after a passage of time, one is visited by an extraneous thought. and so, gradually, after many cycles of disturbing thoughts and spiritual ascents, such a steadfast- 262- attaining the worlds beyond feeling of spiritual need arises that one finally receives the ever-present light of the creator. rabbi baruch once asked his grandfather, the baal shem tov "it is known that in ancient times, those desiring to experience the creator were constantly subjecting themselves to restrictions of all sorts, but you have annulled this according to the saying that if anyone voluntarily submits to privations, one transgresses the spiritual laws and must be held responsible. so what then is the most important thing in the work that an individual must do on oneself" the baal shem tov

s collected in the process of daily interactions with him, in the span of twelve years, lives and operates independently. very often, my rabbi would utter something unintelligible after a speech, sometimes adding that he said the phrase in order to ensure that what was said would enter the world, and would live and operate in this world. since group meetings have been practiced by kabbalists from ancient times, i asked the rabbi to organize such groups for newcomers, and to outline the plan of such meetings in a written form. this led to his writing weekly articles, which he continued to do almost until his last days. as a result, we were left with a legacy of several volumes of extraordinary material, which together with the audiotapes that i made over the years, comprise a great collecti

bbi, rabbi baruch ashlag. some of the melodies were composed for texts from psalms, while others originated from fragments of our prayer texts. in addition to the words, the sounds of the melodies carry a great amount of kabbalistic information in them. rabbi laitman s search for kabbalah- 445- other books by rabbi michael laitman an interview with the future "kabbalah is not about researching an ancient mystical body of knowledge, but is rather the most modern science that is closest to man. it is the science of the 21st century that researches the forces that we do not see, forces that govern our world and influence every moment of our lives. this is a science that will change the future of each and every individual, and all of mankind. the sources explain very clearly that once this pro

logy, psychiatry and other social disciplines. behavioral factors remain hidden from our understanding. kabbalah provides a systematic method for evaluating our feelings: it takes the total of our feelings and desires and provides the perfect formula for each and every phenomenon, at each level, for attaining every type of perception and feeling known to human beings. the wisdom of kabbalah is an ancient and proven method that has been adapted to suit the sophisticated souls of this generation. through it, we can receive a higher awareness and attain spirituality, which is our true goal for being here. aguide to the hiddenwisdom of kabbalah is designed to satisfy the needs of those searching for a deeper meaning to life. the text gently guides the reader to begin traversing the initial sta

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

s founded on the lurianic kabbalah (the kabbalah of the ari. lurianic kabbalah relates to kabbalah as a science there is no meditation, chanting, charms, amulets or magical drawings of letters. rabbi yehuda ashlag (1884-1954, known as baal hasulam (owner of the ladder) for his sulam (ladder) commentary on the zohar, paved the way for our generation. his writings enable all of us to connect to the ancient, authentic sources that the past giants left behind. the kabbalah that we study today contains the same knowledge that was passed on from abraham through all the generations. i was privileged to spend twelve years beside baal hasulam s eldest son and successor, kabbalist rabbi baruch shalom ashlag, and from him i received this knowledge. t h e n a t u r e o f m a t t e r 27 the wisdom of k

urpose of creation should reach all of humanity. the more people engage in kabbalah, and the more we circulate it throughout the world, the better off we will all be. baal hasulam writes about it very clearly in his introduction to the book of zohar. the first researcher to ask about the universe and the forces that conduct humanity was abraham. he was one of many people who lived in mesopotamia (ancient persia, and in those days there was no division into nations. he discovered the method by which we can know the reality beyond our ordinary perception, and described his research and discoveries in his sefer yetzira (book of creation. abraham began to gather students and teach them the wisdom of kabbalah. in time, this group of kabbalists became a nation. many years later, after the ruin o

al law, love thy friend as thyself. the intensification of egoism induced unfounded hatred, and only religion remained for people, instead of the wisdom of kabbalah. t h e n a t u r e o f m a t t e r 41 yet, despite the decline, a select few remained kabbalists, and they passed the wisdom on from generation to generation until a time when all of humanity would need it. today, we must rekindle the ancient science, revive the study of kabbalah, discover the upper reality through it, and pass it on to all humanity. it is important to note, however, that kabbalah has nothing to do with religion, and does not imply that we need perform any physical actions. as we have mentioned previously, kabbalah speaks only about desires and intentions with respect to the creator. this might lead us to concl

e a tool that enables us to recognize the existence of a point in the heart. but science cannot reach beyond that point* let me try to give you a short, easy introduction to quantum theory. i will not use sophisticated mathematics and i will only present terms you have probably heard before. if these terms did not make sense before, i congratulate you, because they are not supposed to make sense. ancient kabbalists said that it is impossible to imagine the true nature of reality. contemporary quantum mechanics came to a very similar conclusion. it is impossible to use any terms or images to properly understand the nature of the physical reality. for instance, many of you must be aware of the famous statement that when you understand matter correctly, you understand that pa r t i: k a b b a

ve k a b b a l i s t s w r i t e a b o u t k a b b a l a h 203 and the springs of wisdom from below, with the commencement of the gradual messianic revelation. the voice of the turtle-dove, p. 117 he would often sigh heavily and say, why should the nations say, where is the wisdom of israel? he would often whisper to us what those who perceive our torah do for the glory of the name of god, as the ancient sages from israel had done. many of them glorified the name of god through their extensive knowledge in the research of nature s secrets from the creator s wonders. many among the righteous of the nations of the world also extolled the wisdom of the sages of the torah in israel the members of the sanhedrin, the tanaaim, the amoraim, etc. and in later generations our rabbi the rambam, baal

LAITMAN M THE KABBALAH EXPERIENCE

ns within us. however, when we want to convey our feelings to others, we need to present them in a form that would be understood by the person we want to speak to about our feelings. that form is called a language, and it doesn t matter what language is used. kabbalists chose hebrew and through it they conveyed the information desired. they also made use of aramaic, which was a spoken language in ancient persia. the book of zohar also uses foreign (greek) words that were used very freely in israel, so we, like the kabbalists, use them as well. i, too, asked my rav that same question, and he said that any language can be modified to convey spiritual information, but since kabbalists described t h e w i s d o m o f k a b b a l a h 69 everything in hebrew, they built a dictionary- the link be

language was hebrew. most kabbalists wrote in hebrew because they were the heirs of abraham, meaning his sons, his children. but in principle, kabbalah is a study about the creation of the world and can be expressed in any language. q: can kabbalah be taught in other languages besides hebrew? a: if you open the zohar, you will see that it is written in aramaic. aramaic was the spoken language in ancient persia and the everyday language of mesopotamia. therefore, the zohar was written in the language that was then the most prevalent. at that time, israel was under greek occupation, which is why there are quite a few greek words in the zohar, which remained as kabbalistic terms and names, like italian words in music. it makes no difference in what language we study kabbalah, because when we

. words are completely external clothing; their sole purpose is to convey information. this can be done in several ways, which is why language itself has no meaning. knowledge can be conveyed in english, russian or any other language, even though the writers of the kabbalah wrote in aramaic, hebrew and some greek. there are also kabbalah books in arabic, and kabbalists in the middle ages wrote in ancient french. again, a language is only an outer dressing to help convey information. t h e s t u d y o f k a b b a l a h 93 q: can a gentile study kabbalah? a: anyone who is interested can study kabbalah. kabbalah books have been available for everyone s scrutiny for thousands of years. you can go into any store and purchase any book you want on kabbalah. no one will ask who you are. no secrets

n of the system of creation. it is said: for they shall all know me, from the least of them unto the greatest of them (jeremiah 31, 33. this means that every soul, every person must ultimately attain the complete sensation of the entire creation, and not just the small part we perceive with our five senses. g r a d ua l e vo l u t i o n q: how does the kabbalah relate to other cultures, including ancient ones? a: the kabbalah teaches about the upper world, the origin of everything in our world. the substance of our world is born from the lowest degree of the upper world. that substance is organized according to the four degrees of the upper world and is divided to the four levels: still, vegetative, animate, and speaking. the still substance was also divided to four levels: solid, liquid

ens man to him. external action has no such effect. the creator doesn t put on tefillin made of animal skin. his action is the light of gar de hochma in gadlut of zeir anpin, which is defined as tefillin. that is what one must attain. r e f l e c t i o n s a n d t h o u g h t s 417 w h at i s yo u r s c h o o l o f j u da i s m? q: which school of judaism do you belong to? a: i belong to the only ancient ever-existing school, which was started by abraham, the very first jew. upon the destruction of the temples, as a result of a spiritual downfall, various schools of judaism emerged because, as rav yehuda ashlag writes in his introduction to the study of the ten sefirot (item.1, an iron wall has been erected between us and the science of kabbalah. since then schools, currents, and parties e

LAITMAN M THE PATH OF KABBALAH

from tabur and below. once the partzuf of the fetus has taken its place, reshimot dalet de hitlabshut and gimel de aviut (from the sof of galgalta) awaken in it. it is over these reshimot that the gadlut of the partzuf comes out: the screen performs a zivug on reshimot 4/3 and the degree of gadlut expands from tabur de galgalta to the parsa. that partzuf is called atik (meaning detached, but also ancient, because it is detached from the attainment of the lower ones, or the souls. atik is the first of a series of new partzufim called the world of atzilut. partzuf atik serves as the keter of the new world. once partzuf atik comes out in gadlut, rosh de sag passes it all the reshimot that rose to it after the breaking. of all these reshimot, atik t h e pa t h o f k a b b a l a h 216 chooses t

lta. when partzuf atik is born and descends to its place, the reshimot 4/3 awaken in it and demand gadlut from the partzuf. the screen mates with the light on these reshimot and builds the degree of atik in gadlut. that partzuf expands from tabur de galgalta to the sium of galgalta. it reaches lower than the parsa, because partzuf keter still belongs to the first restriction. thus the name, atik (ancient, but also detached) means detachment from the lower ones the lower partzufim. arich anpin: when partzuf atik was created in gadlut, rosh de sag passed it all the reshimot that it took after the breaking. from among those reshimot, atik selected the finest ones and made a zivug on them, t h e pa t h o f k a b b a l a h 230 creating the next partzuf in line partzuf hochma, first in the fetus

rld. malchut: malchut is called the similitude of god because that is the only place where we can feel the creator, with attributes that were given to us from above. we attain in our innermost feeling, in our malchut. however, we do it with the attributes we receive from above. c h a p t e r 3. 2 4 q u e s t i o n s& a n s w e r s w h at i s k a b b a l a h? q: what is kabbalah? a: kabbalah is an ancient teaching that covers a number of languages and many forms of expression. there is the language of tales that the bible uses and the language of rules that the talmud uses. there is also the language of kabbalah itself, which uses drawings, formulas, and matrices. kabbalah utilizes pure mathematical rules in order to express spiritual phenomena. there are many ways to depict our sensations

to feel the spiritual degrees they are undergoing and understand them even without a language. for, as it is said, one s soul shall teach him. most major kabbalah texts were written in hebrew. a profound study of these texts does require a minimal knowledge of hebrew. however, kabbalah can be written in any language. the zohar, for example, was written in aramaic, which was the spoken language in ancient persia t h e pa t h o f k a b b a l a h 272 two thousand years ago. kabbalah speaks of emotions and experiences we undergo, and these can be explained in any language, or even without it, such as through music or other means. everyone learns languages: musicians must know a little italian, doctors need some basic latin, and computer personnel must know english. each science has its own lan

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

r the helping of the thoughtful, another volume of the series on the hidden side of things written by bishop charles w. leadbeater. true mason that he is, he is ever trying to spread the light which he has received, so that it may chase away the darkness of chaos. to look for the light, to see the light, to follow the light, were duties familiar to all egyptian masons, though the darkness in that ancient land never approached the density which shrouds the west today. this book will be welcomed by all freemasons who feel the beauty of their ancient rite, and desire to add knowledge to their zeal. the inner history of masonry is left aside for the present, and the apprentice is led by a trustworthy guide through the labyrinth which protects the central shrine from careless and idle inquirers

lly impossible to those who have not studied the subject at first-hand; i can but affirm that this is a clear and definite reality to me, and that by long and careful research, extending over more than forty years, i am absolutely certain of the existence and reliability of this method of investigation. it is no new discovery, for it was known to the wise men of old; but, like so much else of the ancient wisdom, it has been forgotten during the darkness of the early middle ages, and its value is only gradually being rediscovered; so to many it appears unfamiliar and incredible. we have only to remember how utterly inconceivable the wireless telegraph, the telephone, the aeroplane or even the automobile would have seemed to our great-grandfathers, in order to realize that we should be fooli

ngels (coloured) chapter i introductory personal experience 1. the origins of freemasonry are lost in the mists of antiquity. last century there were many who thought that it could be traced no further back than the mediaeval guilds of operative masons, though some regarded these in turn as relics of the roman collegia. there may still be some who know no better than that, but all students of the ancient mysteries who are also freemasons are aware that it is along that line that we find our true philosophical ancestry; for there is much in our ceremonies and teachings which could have had no significance for the mere operative mason, though when examined by the light of the knowledge received in the mysteries it is seen to be pregnant with meaning. many masonic writers claim various degree

th those which i had known six thousand years ago in the mysteries of egypt. i am quite aware that this is a startling statement; i can only say that it is literally true. no mistake is possible; coincidence will not serve as an explan-ation. the placing of the three chief officers is unusual; the symbols are significant and distinctive, and their combination is peculiar; yet they all belonged to ancient egypt, and i knew them well there. almost all the ceremonies are unchanged; there are only a few differences in minor points. the s c ps taken, the k c s given- all have a symbolical meaning which i distinctly remember. 4. egyptian evidences 5. knowing these facts to be so from my own experience, i set to work to collect ordinary physical-plane corroborative evidence for them from such boo

ber. 4. egyptian evidences 5. knowing these facts to be so from my own experience, i set to work to collect ordinary physical-plane corroborative evidence for them from such books as were within my reach, and found even more than i had hoped. the explanation of the first degree t c b c begins by remarking that the usages and customs among freemasons have ever borne a near affinity to those of the ancient egyptians, but does not furnish us with any illustrations of the points of similarity. these are to be found in bro. churchward fs most illuminative books, signs and symbols ofprimordial man and the arcana of freemasonry, also in the arcane schools, by bro. john yarker, and freemasonry and the ancient gods, by bro. j. s. m. ward. i will proceed to summarize, with grateful acknowledgment, t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ee of serapis the mysteries of osiris. the legend of osiris. the meaning of the story. the inner mysteries of osiris. the office of master. the higher black masonry in the mysteries. white masonry in the mysteries. the stages of the occult path. the first three initiations. the fourth initiation. the fifth initiation and beyond. chapter iii the cretan mysteries the unity of the mysteries. life in ancient crete. the cretan race. recent discoveries in crete. worship in crete. the throne room. the three columns. models of shrines. the altar objects. various symbols. the statuettes. chapter iv the jewish mysteries the jewish line of descent. the jewish migrations. the prophets. the builders of k.s.t. the recasting of the rituals. the mingling of traditions. the transmission of the new rites. t

iterature of rosicrucianism. the traditional history of the rosicrucians. the history of the order. chapter xi the scottish rite origin of the rite. the jacobite movement. the oration of ramsay. the chapter of clermont. the council of emperors. stephen morin. frederick the great. the charleston transformation. the spread of the scottish rite. chapter xii the co-masonic order the restoration of an ancient landmark. the succession of co-masonry. the co-masonic rituals. the future of masonry appendix i. i. degrees of the rite of perfection ii. principal masonic events from 1717 author s preface when i wrote the hidden life in freemasonry, it was at first my intention to devote my second chapter to a brief outline of masonic history. i soon found that that plan was impractical. the most compre

he great architect of the universe, must have had the liberal sciences, particularly geometry, written on his heart, while others, less fanciful, have attributed its origin to abraham, moses, or solomon. dr. oliver, writing as late as the first part of the nineteenth century, held that masonry, as we have it to-day, is the only true relic of the faith of the patriarchs before the flood, while the ancient mysteries of egypt and other countries, which so closely resembled it, were but human corruptions of the one primitive and pure tradition. as scientific and historical knowledge progressed in other fields of research, and especially in the criticism of the scriptures, scientific methods were gradually applied to the study of masonry, so that to-day there exists a vast body of fairly accura

ittle further than a moralization upon the symbols and ceremonies of masonry as an adjunct to anglican christianity. 11. the anthropological school 12. a second school, still only in process of development, is applying the discoveries of anthropology to a study of masonic history, with remarkable results. a vast amount of information upon the religious and initiatory customs of many peoples, both ancient and modern, has been gathered by anthropologists; and masonic students in this field have found many of our signs and symbols, both of the craft and higher degrees, in the wall-paintings, carvings, sculpture and buildings of the principal races of the world. the anthropological school, therefore, allows a far greater degree of antiquity to masonry than the authentics have ever ventured to

thropologists; and masonic students in this field have found many of our signs and symbols, both of the craft and higher degrees, in the wall-paintings, carvings, sculpture and buildings of the principal races of the world. the anthropological school, therefore, allows a far greater degree of antiquity to masonry than the authentics have ever ventured to do, and traces striking analogies with the ancient mysteries of many nations, which clearly possessed our symbols and signs, and in all probability ceremonies analogous to those worked in masonic lodges to-day. 13. the anthropologists do not confine their studies to the past alone, but have investigated the initiatory rites of many existing tribes, both in africa and australia, and have found them to possess signs and gestures still in use

LETTER FROM A LUCIFEREAN

rant is able to tap the latent power within himself. thus, on an initial level (the stage of supplicant) satan embodies the power of discipline, lucifer, that of [personal] poise, and lilith, that of abandonment. as the celebrant s own development continues, his relationship with these powers or expressions also changes. one final point i will deal with is the relationship between man and demons. ancient hebraic lore states that mankind is a race of demons, and indeed that when adam fell, he spent 130 years engendering demons with lilith. in the brotherhood, i was taught to view the demonic legions as kith and kin, and the rite of the averse pentagram was used both to identify with the luciferean life-spark, and to attract demonic brethren who were willing to serve as effectors of one s wi

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

eachings and practices are not revealed to nonmembers. the abbey has about a hundred members, scattered throughout the united states, canada, greece, england, and australia. see also crowley, aleister;magic and magical groups for further reading: melton, j. gordon. encyclopedia of american religion. 5th ed. detroit, mi: gale research, 1996. abraxas abraxas is a term associated with gnosticism, an ancient religious movement influencing judaism, christianity, and contemporaneous paganism that was prominent during the first few centuries of the common era. its central teaching was that this world was the creation of an evil deity who had trapped human spirits in the physical world. our true home is the absolute spirit, referred to as the pleroma, to which we should seek to return. two distinc

the evil demiurge, who govern this world and who act as guardians preventing the sparks of light (i.e, the divine essence of individual human beings) from returning to the pleroma.abraxas appears to have originally referred to the great unknown out of which the aeons and the pleroma itself emerged. however, in later cabalistic thought, abraxas becomes the designation of the chief aeon. yet other ancient writers portrayed abraxas as a demon and/or as an archon who ruled other archons. abraxas was also associated with magic, and was said to be the source of the familiar term abracadabra. see also archon; demons; gnosticism for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: free press, 1967. robinson, james m. the nag hammadi library. 1977. n

rn as medallions for the purpose of warding off evil. amulets differ from talismans in that they passively protect their wearer from evil and harm. they are protection devices. talismans, on the other hand, possess magical or supernatural powers of their own and transmit them to the amulet 5 owner. they attract some benefit to the possessor, whereas the amulet acts as a shield to repel harm. many ancient magical symbols are regarded as being both amulets and talismans, able to attract good fortune as well as repelling bad luck. examples of these are the swastika, the ankh, the five-pointed star or pentagram, and the sixpointed star or solomon s seal. the actual origin of these symbols is hidden in prehistory, and they have been carried all over the world. the word amulet is derived from th

the sixpointed star or solomon s seal. the actual origin of these symbols is hidden in prehistory, and they have been carried all over the world. the word amulet is derived from the latin amuletum. amuletum was the name for the cyclamen, which people planted near their homes in the belief that its magical influence prevented any poisonous drug from having power to harm. the idea of the amulet is ancient. the earliest amulets were likely to have been natural objects with unusual shapes or colors. later, amulets were crafted into symbolic shapes. a figurine of one s god(dess) has been and continues to be a popular amulet theme. catholics utilize figurines and pictures of certain saints in a similar manner. the ancient egyptians used eye amulets to protect good health. they also used the udj

lar amulet theme. catholics utilize figurines and pictures of certain saints in a similar manner. the ancient egyptians used eye amulets to protect good health. they also used the udjat eye on pottery, rings, and other amulets to ward off the forces of darkness. the udjat eye was the characteristic stylization of the eye of the youthful egyptian sun god horus. the udjat eye was placed on rings in ancient egypt. the scarab beetle symbolized resurrection after death and protection against evil magic. mummies wore a heart scarab as an amulet on their breasts. seals and jeweled charms in the form of scarabs protected wearers against evil. the hebrews, as early as 2200 b.c, wore crescent moons to ward off the evil eye and attached bells to their clothing to ward off evil spirits. in ancient rom

LIBER 141

said that the second party is useless, even dangerous, when the influence of the moon first shews itself [yet the motion of the earth, implying great causes in briah and yetzirah, must be difficult to check, unless by briatic forces of much intensity] but on the second day and after, though perhaps not on the last day, the sacrament is more efficacious than at any other time, as is figured by our ancient brethren the alchemists in their preference of the red tincture to the white. this we also believe, though we hold it hitherto not proven. x of the second party to this art, whether initiation is desirable if the other party to the sacrament be also of the ninth degree an initiate of the sanctuary of the gnosis, it seems to us urgent that the object of both be one only, also that the gener

LIBER 777

manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 1010 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a

h haures leopard. 28 67 ]wdma amdusias (1) unicorn (2) dilatory bandmaster. 29 70& rac seere beautiful man on winged horse. clxiii. goetic demons &c. by night (succedent. clxiv. magical images of col. clxiii. 15 38 [lah halphas stock-dove with sore throat. 16 41$ rwlkwp focalor man with gryphon s wings. 17 44= c shax stcck-dove with sore throat. 18 47$ lawa uvall dromedary. 19 50 ]wp furcas cruel ancient, with long white hair and beard, rides a pale horse, with sharp weapons. 20 53# yak camio (1) thrush (2) man with sharp sword seemeth to answer in burning ashes or coals of fire. 22 56$ rwmg gamori beautiful woman, with duchess crown tied to her waist, riding great camel. 24 59= ayrw oriax lion on horse, with serpent s tail, carries in right hand two hissing serpents. 25 62# law volac chil

barachiel 13 25 s 60 i laykwda advachiel 14 26 u 70 j lanh hanael 15 27 p[ 80 800% lamz zamael 16 28 x 90 900 k layrbmak cambriel 17 29 q 100 l layxynma amnitziel 18 30 r 200! lakim michael 19 31 c 300 b. 20 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table of correspondences 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a fla

ped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voic

racle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformer

LIBER AASH

cred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. svb figvra ccclxx 3 23. i am the hideous god; and who mastereth me is uglier than i. 24. yet i give more than bacchus and apollo; my gifts exceed the olive and the horse. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we

LIBER ALEPH

against them, unless that be thy will. but in this matter be prudent and be silent, discerning subtly and with acumen the nature of the will within thee; so that thou mistake not fear for chastity, or anger for courage. and since the fetters are old and heavy, and thy limbs withered and distorted by reason of their compulsion, do thou, having broken them, walk gently for a little while, 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

and effects. for thy mind hath been built up of these elements, so that in these books thou mayst bring into the light thine own subconscious memories. and thy memory is as it were the mortar in the house of thy mind, without which is no cohesion or individuality possible, so that the lack thereof is called dementia. and these books have lived long and become famous because they are the fruits of ancient trees whereof thou art directly the heir, wherefrom (say i) they are more truly german to thine own nature than books of collateral offshoots, though such were in themselves better and wiser. yes, o my son, in these writings thou mayst study to come to the true comprehension of thine own nature, and that of the whole universe, in the dimension of time, even as the mathematic declareth it i

ept impurity herein? god forbid. and for this cause see thou well to it hat in thy kingdom there be no interference there with, nor hindrance from any. for it is perfect in itself. m the book of wisdom or folly 113 dq de ceremonio equinocti (of the ceremony of the equinox) y son, our father in heaven hath passed into the sign of he ram. i have performed the rite of union with him according to the ancient manner, and i know the word that shall rule the semester. also it is given unto my spirit to write unto thee concerning the virtue of this rite, and many another of antiquity. and it is this, that our forefathers made of these ceremonies an epitome mnemonic, wherein certain truths, or true relations, should be communicated in a magical manner. now therefore by the practice of these mayst t

hers made of these ceremonies an epitome mnemonic, wherein certain truths, or true relations, should be communicated in a magical manner. now therefore by the practice of these mayst thou awaken thy wisdom, that it may manifest in thy conscious mind. and this way is of use even when the ceremonies, as those of he christians, are corrupt and deformed; but in such a case hou shalt seek out the true ancient significance thereof. for there is that within thee which remembereth truth, and is ready to communicate the same unto thee when thou hast wit to evoke it from the aditum and sanctuary of thy being. and this is to be done by this repetition of the formula of that truth. note thou further that this which i tell thee is the defence of formalism; and indeed thou must work upon a certain skele

ple of resistance to choronzon, so that if she become disordered in her moods, as by lust, or by drunkenness, or by idleness, she hath no standard whereunto she may rally her forces. in this see thou her need of a well-guarded life, and of a true man for her god. i liber aleph vel cxi 172 #o de hac re altera intelligenda (more things to be understood concening this) ark then, o my son, how in the ancient books of magick it is man that selleth his soul unto the devil, but woman that maketh pact with him. for she hath constantly the wit and power to arrange things at his bidding, and she payeth this price of his alliance. but a man hath one jewel, and, bartering this, he becometh the mockery of satanas. let then his tutor thee in thine own art of magick, that thou employ women in all practic

LIBER AZAZEL

is weak and nurtures all that is beautiful and strong. my power is to be feared and respected, not adored with the heart of mindless servitude. 13. stand upright! i will not hold you, nor will i comfort you. only the strong are mine, the weak will be cast aside in my path. 14. my power is the power of transformation, my glory is the glory of the breaking dawn. my majesty has been present from the ancient of days. 15. i am azazel. i am he who strengthens; he who inspires; he who creates. 16. i am also he who weakens that which must be destroyed; he who destroys that which must make way for better things. i am progress. i am unconquered energy. i am magick. 17. i have sent lilith, my consort, to be your bride. she unveils my glory in your hearts and minds. she reveals my darkness and ushers

LIBER CCXLII AHA

e child. by nameless rivers, swirling through chasms, a fantastic blue, month by month, on barren hills, in burning heat, in bitter chills, tropic forest, tartar snow, smaragdine archipelago, see me.led by some wise hand that i did not understand. morn and noon and eve and night i, the forlorn eremite, called on him with mild devotion, as the dew-drop woos the ocean. in my wanderings i came to an ancient park aflame with fairies f feet. still wrapped in love i was caught up, beyond, above the tides of being. the great sight of the intolerable light of the whole universe that wove the labyrinth of life and love blazed in me. then some giant will, mine or another fs thrust a thrill through the great vision. all the light went out in an immortal night, the world annihilated by the opening of

LIBER CORDIS CINCTI SERPENTE

bliss; it is the taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million myriads of myriads of flowers. 45. also i beheld my god, and the countenance of him was a thousandfold brighter than the lightning. yet in his heart i beheld the slow and dark one, the ancient one, the devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 20 liber lxv 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows

them, and the worm hope writhed in its death-agony under their feet. 36. even as their rapture shore asunder the visible hope, so also the fear invisible fled away and was no more. 37. o ye that are beyond aormuzdi and ahrimanes! blessed are ye unto the ages. 38. they shaped doubt as a sickle, and reaped the flowers of faith for their garlands. 39. they shaped ecstasy as a spear, and pierced the ancient dragon that sat upon the stagnant water. 40. then the fresh springs were unloosed, that the folk athirst might be at ease. 41. and again i was caught up into the presence of my lord adonai, and the knowledge and conversation of the holy one, the angel that guardeth me. 26 liber lxv 42. o holy exalted one, o self beyond self, o self-luminous image of the unimaginable naught, o my darling, m

LIBER CXCVII STORY OF SIR PALAMEDES

a valley where dwell certain ascetics, who pelt him with their eyeballs. x. seeking it as majesty, he chaseth an elephant in the indian jungle. the elephant escapeth; but he, led to trichinopoli by an indian lad, seeth an elephant forced to dance ungainly before the mahalingam. xi. a scythian sage declareth that it transcendeth reason. therefore sir palamede unreasonably decapitateth him. xii. an ancient hag prateth of it as evangelical. her he hewed in pieces. sir palamdes, the saracen knight vi xiii. at naples he thinketh of the beast as author of evil, because free of will. the beast, starting up, is slain by him with a poisoned arrow; but at the moment of its death it is reborn from the knight.s own belly. xiv. at rome he meeteth a red robber in a hat, who speaketh nobly of it as of a

xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england.s summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal craft and honest guile they spread their ranks for many a mile. for when the beast hath heard the horn he practiseth his ancient wile, and many a myriad beasts invade the stillness of that armed glade. now every knight to rest hath borne his lance, and given the accolade, and run upon a beast: but they slip from the fatal point away and course about, confusing all that gallant concourse all the day, leading them ever to a vale with hugeous cry and monster wail. then suddenly their voices fall, and in the park.s reso

led, touched the extreme, the giant goal! yea! all things in that hour transcended, all power in his sublime control, sir palamedes, the saracen knight 79 all felt, all thought, all comprehended .how is it, then, the quest (he saith .is not.at last!.achieved and ended? why taste i not the bounteous breath, receive the goodly gift of grace? now, kind king-eagle (by god fs death, restore me to mine ancient place! i am advantaged nothing then. then swooped he from the byss of space, and set the knight amid the fen .god. quoth sir palamede .that i who have won nine should fail at ten! i set my all upon the die: there is no further trick to try. call thrice accursed above men sir palamede the saracen. 80 xxxv .yea. quoth the knight .i rede the spell. this beast is the unknowable. i seek in heav

LIBER CXX

hy words be spoken with might unto those khus that abide in the hall, and let- triumphant enter into their assembly- hath performed the decree which hath been spoken to the armies of ra at eventide; therefore let him/her come forth as a living khu in the place of the dead; let the gods rejoice, one and all, crying aloud: hail! even as they cry: hail, o ptah that ariseth from the holy place of the ancient one that is annu (the candidate then undresses; and is clad in the shroud of a corpse. his feet and hands are wrapped closely, his mouth is stopped, and his eyes are blindfolded. he is then placed in the coffin. the officer approaches, now that the coffin has been carried into the darkened temple. he stops with a napkin dipped in the consecrated water the nostrils of the candidate, much di

LIBER DCCCXI ENERGIZED ENTHUSIASM

otestant revival meeting. disorder is always a parody of order, energized enthusiasm 5 because there is no archetypal disorder that it might resemble. owen seaman can parody a poet; nobody can parody owen seaman. a critic is a bundle of impressions; there is no ego behind it. all photographs are essentially alike; the works of all good painters essentially differ. some writers suppose that in the ancient rites of eleusis the high priest publicly copulated with the high priestess. were this so, it would be no more gindecent h than it is gblasphemous h for the priest to make bread and wine into the body and blood of god. true, the protestants say that it is blasphemous; but a protestant is one to whom all things sacred are profane, whose mind being all filth can see nothing in the sexual act

ppressed and transformed into its religious equivalent. vii with these preliminaries settled in order to guard against foreseen criticisms of those protestants who, god having made them a little lower than the angels, have made themselves a great deal lower than the beasts by their consistently bestial interpretation of all things human and divine, we may consider first the triune nature of these ancient methods of energizing enthusiasm. music has two parts; tone or pitch, and rhythm. the latter quality associates it with the dance, and that part of dancing which is not rhythm is sex. now that part of sex which is not a form of the dance, animal movement, is intoxication of the soul, which connects it with wine. further identities will suggest themselves to the student. 8 liber dcccxi by t

ner had i drunk of it, however, than i began to tremble. it was a most astonishing sensation; i can imagine a man feel thus as he awaits his executioner, when he has passed through fear, and is all excitement. i looked down my stall, and saw that each was similarly affected. during the libation the high priestess sang a hymn, again in greek. this time i recognized the words; they were those of an ancient ode to aphrodite. the boy attendant now descended to the red cross, stooped and kissed it; then he danced upon it in such a way that he seemed to be tracing the patterns of a marvellous rose of gold, for the percussion caused a shower of bright dust to fall from the canopy. meanwhile the litany (different words, but the same chorus) began again. this time it was a duet between the high pri

rdano bruno and the hermetic tradition. in connection with the three genthusiasms h mentioned here, there is evidence that crowley referred the letters of iao to iacchus, asi (isis) or aphrodite and `orus (permissible since h is not a letter in greek, the latter as a cognate of apollo. the reference to gspurious masons working under a forged charter h at the end of section xv probably denotes the ancient and accepted scottish rite, so called because it originated in france, claimed an authorisation from a prussian prince, and had its greatest initial success in the southern u.s.a. aasr, despite being founded on a questionable warrant, is the most numerous and wellestablished masonic ghigh grade h system, and since masonic gregularity h is largely a matter of mutual recognition it was rathe

LIBER LIBERI VEL LAPIDIS LAZULI

unto thee! 35. thou wast like a winged white horse, and i raced thee through eternity against the lord of the gods. 36. so still we race! 37. thou wast like a flake of snow falling in the pineclad woods. 38. in a moment thou wast lost in a wilderness of the like and the unlike. 39. but i beheld the beautiful god at the back of the blizzard.and thou wast he! 40. also i read in a great book. 41. on ancient skin was written in letters of gold: verbum fit verbum. 42. also vitriol and the hierophant fs name v.v.v.v.v. svb figvra vii 17 43. all this wheeled in fire, in star-fire, rare and far and utterly lonely.even as thou and i, o desolate soul my god! 44. yea, and the writing it is well. this is the voice which shook the earth. 45. eight times he cried aloud, and by eight and by eight shall i

c spear. 4. but of pure black marble is the sorry statue, and the changeless pain of the eyes is bitter to the blind. 5. we understand the rapture of that shaken marble, torn by the throes of the crowned child, the golden rod of the golden god. 6. we know why all is hidden in the stone, within the coffin, within the mighty sepulchre, and we too answer olalam! imal! tutulu! as it is written in the ancient book. 7. three words of that book are as life to a new aon; no god has read the whole. 8. but thou and i, o god, have written it page by page. 9. ours is the elevenfold reading of the elevenfold word. 10. these seven letters together make seven diverse words; each word is divine, and seven sentences are hidden therein. 11. thou art the word, o my darling, my lord, my master! 28 liber liber

the strife. 16. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kissed abide. 17. there is none other beside thee in the whole universe of love. 18. my god, i love thee, o thou goat with gilded horns! 19. thou beautiful bull ofapis! thou beautiful serpent of apep! thou beautiful child of the pregnant goddess! 20. thou hast stirred in thy sleep, o ancient sorrow of years! thou hast raised thine head to strike, and all is dissolved into the abyss of glory. 21. an end to the letters of the words! an end to the sevenfold speech. 22. resolve me the wonder of it all into the figure of a gaunt swift camel striding over the sand. 23. lonely is he, and abominable; yet hath he gained the crown. 24. oh rejoice! rejoice! 25. my god! o my god! i am but

LIBER LIBRAE

50. then i sought a word for myself; nay, for myself. 51. and the word came: o thou! it is well. heed naught! i love thee! i love thee! 52. therefore had i faith unto the end of all; yea, unto the end of allliber libra svb figvra xxx v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 0. learn first.oh thou who aspirest unto our ancient order!.that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who has trials and troubles, re

LIBER LVII

cation of will. chemical dependency (addiction) to any substance listed below is considered a disqualifying factor to an aspirant seeking the 3rd degree. the iot desires individuals who are proactive and in control of their own wictthe animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32. t 32 bis. c 31 bis 3 the temple of solomon the king (continued) great as were frater p..s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was.in a sense.with his own progress, it was not yet by these paths that he was destined to reach the sublime threshold of the mystic temple. for though it is written .to the persevering mortal the blessed immortals are swift. yet, wer

ut after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are .the concealed of the concealed .the ancient of the ancient ones. the .most holy ancient one &c. i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is .numerical emanation. there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale.i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the

ord is .numerical emanation. there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale.i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers; in other words, by the twryps, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas.12 among these sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some are female. now, for some reason or other best known to themselves, the translators of the bible have crowded out of existence and smothered up every 11 [in passages mercifully omi

rd. but in as much as \y is usually the termination of the masculine plural, and is here added to a feminine noun, it gives to the word elohim the sense of a female potency added to a masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the father and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim .one is is she th

orn from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.22 these primordial worlds are called the .kings of ancient time. and the .kings of edom who reigned before the monarchs of israel. in this sense, edom is the world of unbalanced force, and israel is the balanced sephiroth (genesis xxxvi, 31. this important fact, that worlds were created and destroyed prior to the present creation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluth

LIBER LXVII THE SWORD OF SONG

e brocken spectres, certain vast and vague images of the beholder himself, with or without a glory en-compassing them. the function of the facts is then quite passive: it matters little or nothing whether the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the mysterious medium of those ancient faiths which come up in as many colours as their investigator has moods .in order to get over the ethical difficulties presented by the na ve naturalism of many parts of those scriptures, in the divine authority of which he firmly believed, philo borrowed from the stoics (who had been in like straits in respect of greek mythology) that great excalibur which they had forged with infinite pa

truggle and grow thinner, and get to hate the sight of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet. her-k uaa en ra,4 and atwoynxd arps while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abramelin ;6 while, fertile as the teeming spawn of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8* truth-lover. 5 10 15 20 25 30 poem dissimilar to its predecessor. will it lead somewhere this time? reflections on the weather, proper to beginning a conversation in english. autobiography of bard. lehrjahre. wanderjahre .the magician of paris. how clever i am! pentecost 23 i lived, elijah-like, mt. carmel in: all gave me nothing. i

t! the hindu, an advaitist, crosses off maya from the list; believes in one.exactly so, dhyana-consciousness, you know! may it not be that one step further..this lotused buddha roaring murther ?39 nibbana is the state above you christians and them hindus.lord love you. where nothing is perceived as such. this clever thought doth please me much. but if das essen ist das nichts. ha! hegel.s window! ancient lichts! and two is one and one is two .bother this nonsense! go on, do. my wandering thoughts you well recall! i focus logic.s perfect prism: lo! the informing syllogism! the premiss major. life at best is but a sorry sort of jest; at worst, a play of fiends uncouth, mocking the soul foredoomed to pain. in any case, its run must range through countless miseries of change. so far, no farthe

. and now (i.ll quote you scripture anyhow) what did the sage mean when he wrote (i am the devil when i quote .the mere terrestrial-minded man knows not the things of god, nor can their subtle meaning understand. a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought.i sink 475 480 485 490 495 500 505 510 fact replacing folklore, the christian sniggers. let him beware. for i speak subtly. results of practice

he could find gog and magog, and present to them the child as antichrist. for he was no persuaded that he himself was the first beast, and would ask the sceptic to count his seven heads and ten horns. the heads, however, rarely totted up accurately. at this point the accounts of mr. turle and mathilde diverge slightly. the cleric affirms that he was induced by a tartar lady, of an honourable and ancient profession, to accompany her to tibet .to be initiated into the mysteries. he was, of course, robbed and murdered with due punctuality, in the town of kiev. mathilde.s story is that he travelled to kiev on the original quest, and died of typhoid or cholera. in any case, he died at kiev in 1839. this fixes the date of the child.s birth at 1837. his faithful nurse conveyed him safely to engl

LIBER MMCMXI NOTE ON GENESIS

f life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and h also is a, lamb of god and dawn of the life of the year. wherefore in them lieth concealed and hidden, not alone the divine white brilliance of the three supernals (awh, cwdqw [wrb, but even also that gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture .in the beginning desire, t.nh, arose in it: which was the primal germ of mind. now in the aryan mythology t.nh, desire, was the god of love, k.m; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. liber mmcmxi 16 the next word in the gr

ormula of the proportion of diameter to circumference of the circle. thus herein do we perceive the* and la= al, no, the negative. the nearest computation to four places of decimals is 3.1416 (3.14159. but 3.1415 is good enough for the benighted hebrews..p. in the sublime computations of the qabalah the final forms of letters have no increased numerical value. mem is 40, whether final or not. the ancient hebrew method of obtaining all numbers above 400 and below 1000, respectively t and a, was to make up the number with the proper letters. thus 500 would have been written qt, not, and 800 tt, and so on [yet in some few arcana the finals are counted as such. this mystery, however, pertaineth to a grade even more exalted than our beloved and erudite brother had attained at the period of this

various tarot trumps: see 777 col. clxxx. as usual in the work of crowley and his associates .zoroaster. is here the author of the chaldaan oracles. most quotations are from an edition prepared by w. wynn westcott and published in the theosophical society.s collecteana hermetica series, subsequently reprinted in various editions. westcott.s arrangement of the fragments follows that in i.p. cory.s ancient fragments (second edition, which was probably also his source for the greek texts. the purported quotation from the clavicula salamonis on p. 4 is from a short qabalistic writing which was published by eliphas levi as an .ancient fragment of the key of solomon. and was probably written by levi himself. mathers, eternally credulous, appended it to an edition of the clavicle he translated an

LIBER XV CHYMICAL JOUSTING OF PERARDUA

y crowley on this chapter as printed in the second edition of the book of lie aliber lv the chymical j o u s t i n g o f brother perardua with the seven lances that he brake v a a publication in class c the regimen of the seven 1 the chymical jousting of brother perardua with the seven lances that he brake he slayeth sir argon le paresseux. now brother perardua, though he was but a zelator of our ancient order, had determined in himself to perform the magnum opus, and to procure for himself one grain of the powder, one minim of the elixir, and the tincture of double efficacy. not fully did he yet comprehend the mysterium of our art, therefore impose he upon himsef the sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning to the pow

LIBER XXXIII AN ACCOUNT OF AA

cipherable to him who is not ripe; he can see nothing, read nothing in the interior. he who is fit is joined to the chain, perhaps often where he though least likely, and at a point of which he knew nothing himself. to become fit should be the sole effort of him who seeks wisdom. but there are methods by which fitness is attained, for in this holy communion is the primitive storehouse of the most ancient and original science of the human race, with the primitive mysteries also of all science. it is the unique and really illuminated community which is absolutely in possession of the key to all mystery, which knows the centre and source of all nature. it is a society which unites superior strength to its own, and counts its members from more than one world. it is the society whose members fo

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

sed in a great many ways, scandinavia through the viking age was for all intents and purposes an oral society, one in which nearly all information was encoded in mortal memory.rather than in books that could be stored.and passed from one memory to another through speech acts. some speech acts were formal in nature, others not. but like speeches that politicians adapt for different audiences, much ancient knowledge must have been prone to change in oral transmission. without the authority of a written document, there was no way to compare the versions of a text, and we therefore cannot assume that a text recorded in a thirteenth-century source passed unchanged through centuries of oral transmission. this fact makes it extremely difficult to discuss with any authority the time or place of or

wo mythological scenes that adorned the shield: loki fs betrayal of idun and her apples to the giant thjazi and her rescue, and thor fs duel with hrungnir, the strongest of the giants. from the earliest skaldic tradition come three geddic praise poems, h poems in eddic meters (but in which the meters are ordinarily more strictly adhered to than in eddic poems proper, composed to honor not gods or ancient heroes but recently deceased kings. two of these describe valholl in connection with the arrival there of the king the poet wishes to praise. one, the anonymous eiriksmal, was allegedly commissioned by gunnhild, the widow of king eirik haraldsson bloodax, who died in 954. the other, attributed to eyvind finnsson skaldaspillir (spoiler-or-debaser-of-poets, praises hakon the good, who died i

and yngvi as king of sweden after him. although the medieval icelandic word asir (sing, ass) etymologically has nothing to do with asia, the derivation of the asir from asia-men completed the euhemeristic process. snorri tells us who the historical figures were who were deified by his ancestors, and he alleviates somewhat the peripheral northern location of scandinavia by associating it with the ancient center of the world. it is not difficult to imagine that gylfaginning represents the first encounter between gylfi and the asia-men and that gylfi fs delusion was in accepting that the stories told to him by har, jafnhar, and thridi were about gods. in other words, it is easy to believe that snorri wishes us to believe that gylfi fs meeting with the asir contributed to their euhemerization

shed various pagan customs, primarily cremation funerals, but also various sacrifices. in chapter 9 odin dies, not in the jaws of a monstrous wolf but of old age. he has himself marked with the point of a spear and gathered for himself all the warriors felled by weapons. he said he wished to go to godheim or godheimar, and from this the swedes concluded, according to snorri, that odin had gone to ancient asgard and would live there until eternity. gbelief in odin and calling on him grew up anew. h snorri must have imagined that godheim was a historical land, misunderstood by the swedes in connection with their euhemerism, for go. is a word for pagan gods. subsequently in ynglinga saga he has two of the kings of the ynglingar set out to look for godheim, to the east in ggreater sweden. h nj

mythology, especially among the sagas. the word saga is related to the verb gto say h and in medieval icelandic means both ghistory h and gnarrative. h there are many kinds of sagas, of which one category, for example, comprises sagas of the norwegian kings of the sort that are in heimskringla. the other most important saga genres are the mythicheroic sagas (fornaldarsogur, literally gsagas of an ancient age h; sg, fornaldarsaga) and the sagas of icelanders (islendingasogur. the mythic-heroic sagas are an amorphous lot joined essentially by being set long ago or far away, that is, before the settlement of iceland or in the viking lands to the east. gods appear as characters in such mythic-heroic sagas as volsunga saga, in part a retelling of some of the heroic materials of the second half

LUCIFERIAN SORCERY

of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path, from which lilith emerges in the fire of the sabbat, and lucifer emerges as the sun. through the art of sorcery shall the winding path be shown, the sheet of burial shall we be wrapped in, to guide us from the ancient burial of egypt and the waking in the dream of the desert and forest through the art of magick shall we all be elevated towards the light. lucifer is the light bringer of humanity; he is the spirit force of fire and light. lucifer would be considered the same as the thelemic aiwass, the spirit of the 93 current that brings love and positive self-growth through magick. the word magick itsel

, as she is the beauty, life and joy of the feminine which is beheld in us all. it is through her womb that the night transfers knowledge and one must seek to continually manifest this through the individual, being male or female. the sabbat is the manifestation of the witch queen in all of her aspects, thus she is deadly and protective at the same time. the sabbat is paralleled in morocco by the ancient meeting of spirits called the zabbat, translating the forceful or powerful one, and those who attended this occasion are called kafan, meaning the winding sheet, from which is worn by the participants and may only be white. the choice of white is representative of the very sheet they will be buried in. in these gatherings, the sorcerers themselves chanted the moslem prayers backwards, invo

y force, as the black magickian seeks to absorb and bring initiations into the psyche to build the individual as a being separate from the universe. the teachings of astral vampirism within the black order of the dragon delve the depths of these concepts further. one would use the dark gods as models of strength and a symbol of immortal manifestation. the shadow form of lucifer is set, who is the ancient prince of darkness. set is the aspect of the infernal yet not self-destructive. if one seeks to become as set, to master chaos and the depths of the subconscious, then one opens a direct communication with the setian gnosis. this is when the great illumination known as the black flame takes place, and the individual is able to perceive that life is what he or she makes of it, and everythin

ntained in the calling of the four directions each a component of higher illumination of self; which is combined with the bestial/demonic with the angelic. this is the center of balance which was often deemed necessary in the workings of abramelin magick; which issues control over daemonic forces within and beyond the self. azal'ucel is a sigillic word formula of azazel and lucifer to combind the ancient middle eastern with the western idea of what the bringer of light may or may not be. aleister crowley s excellent and useful liber samekh explores this system entirely, however in a modern context is rather long. it may be suggested that this particular role of magickal invocation should still be employed, this version of the summoning of the hga is simplified to a short, concise and effec

LUCIFERIAN SORCERY AND SET TYPHON

is a part of the great work of communion with the holy guardian angel, and greater servitor or familiar. vampirism a secret art of predatory spiritualism, which involves astral projection and aspects of lycanthropy, communion with the dead and necromantic workin tluciferian sorcery and set- typhon by michael w. ford first written in 2003 and updated january 2006 suti (set) and the devil-forms of ancient egypt i am the crocodile-god (sebak) who dwelleth amid his terrors. i am the crocodile-god and i seize (my prey) like a ravening beast transformation into the crocodile-god from the egyptian book of the dead set is considered in the developing luciferian gnosis as the adversary, an early form of the adversary. the crocodile god sebak in the egyptian book of the dead draws some aspects simi

s against the natural laws and went forth upon its own course. in the luciferian path, the common element of practice is to forge with your own identification of mythology, your own path against others. that is, by antinomian practice from a spiritual foundation, the adept becomes like set or ahriman, not in any western evil definition, rather in the spiritual sense. the names of the adversary in ancient egypt (as set and apophis) were many, a few examples are: nak, sabau, apophis, suti, baba, smy, hemhemti, pakerbeth, saatet-ta, qerneru, tutu, nesht, hau-hra, iubani, amam, sebaent- seba, khak-ab, khan-ru,uai sau, beteshu, kharubu the four times wicked the smaiu and mesu betshet were the children of rebellion, those who were shape shifters and cult members who venerated the serpent as thei

phis was the demon serpent of chaos who devoured many, battled often by set, later apep was conquered and mastered by set, soon apep merged into set. just as the most common form of apep was a crocodile, this was also a form that sutekh or set took as well. suti (set) was also often a god of death, devouring spirits or befriending them as well. predatory spiritualism had its roots in the world in ancient egypt, from what the gods practice shall some adepts practice as well. in the tuat, a demon-serpent called sati-temui who was seventy cubits long and was said to grow strong from devouring the souls of the dead who were there. there is also a mention of a serpent called akriu who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord in the f

aven (an) and star. this may be viewed in a luciferian context as dingir representing the infinite possibility of being, the fire stole from heaven, and the union of the celestial going forth into the aethyr of angelick being, the higher intellect or essence associated with the neter set. within luciferian witchcraft, algol is represented by the five elements of ahriman, as first described by the ancient manichaean cult, which was inspired by zoroastrianism but called heretics. these elements of the prince of darkness combined the bestial and earthly aspects, from which ahriman masters all within his circle. the holy guardian angel/the evil genius/congressus cum daemone there has been much in the way of misunderstanding within magick as to what the holy guardian angel actually is. some hav

much of the luciferian witchcraft gnosis is based upon the self-initiatory association with cain. cain is also considered the offspring of asmodeus/samael and lilith, a child of infernal union. the lore of the sorcerous blacksmith is explained in depth in luciferian witchcraft, liber hvhi and book of the witch moon. leviathan considered primarily "male" and often female, leviathan encompasses the ancient flesh of mummu tiamat, the primal goddess. leviathan is the unity of sexualities, from which all emerges from this dragon of the depths. leviathan or the ouraborus is considered the encircler of ones path, or will. it surrounds and brings in all exteriors as designed by the sorcerer's desire, will and belief. leviathan as featured in yatuk dinoih is the dragon which brings the union of lil

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

he nature conscious fever of the 1960 s (1. it is considered that humanity has destroyed enough of its natural resources to begin the long process of re-building from the industrial revolution. witchcraft offered a sister/brotherhood of individuals seeking the love of nature and folk magic, from which many in europe in our current time are seeking yet again. witchcraft is the direct descendent of ancient shamanic cultures and practices, which has flourished with humanity since the beginning of time. the essence of witchcraft is of two basic aspects, being the discovery of the self and the unity with nature, and the mastery of sorcery and a balance of both dayside and darkside practices (2) the sethanic witchcraft current has been cultivated in europe through those who hold the key to the g

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

er always obvious nor preordained) and then generally accepted by the scientific community. it is also important to realize that discovery these days practically always depends on the manufacturing of improved analytical instruments and not on good common sense alone. an excellent example of a good commonsense explanation that betrayed humans for centuries is that of a flat earth. even though the ancient greeks had demonstrated more than 2,000 years ago, using clever observational and mathematical techniques, that our planet is actually spherical, this knowledge was lost during the middle ages. back then, the doctrine of the flat earth prevailed because, after all, earth looks flat when observed from the surface. a flat earth is well indicated in medieval maps that have survived to the pre

determinacy is seen as supporting the atman (universal spirit)/brahman (creative principle) duality mentioned in the upanishads. following a curious combination of physics, religious philosophy, and medicine, some even speak of quantum healing! in addition, the bjp equates nuclear explosions with some events described in the bhagavad-gita, thereby proving that nuclear physics was already known to ancient indo-aryans. the bjp has not yet succeeded in imposing its views on a significant fraction of the indian public. also, the bjp does not advocate id or anything like it. the bjp has not singled out the theory of evolution as a threat to hindu values. hindu fundamentalism, then, is not interested in detracting science (including evolution) or proving it wrong but in integrating vedic and hin

to thank hwan-ung, he was so struck by her beauty that he married her. their child was later the ancestor of a main branch of the korean people. while korean people know and enjoy this story, they understand it as a myth, not a literal account of their origin. it may actually be based on historical fact two clans, one worshipping a bear totem and the other having a tiger totem, may have fought in ancient times, with the bear clan winning. we saw that a literal interpretation of the bible and the quran must preclude any kind of evolutionary continuum between all life-forms: humans have a god-given soul whereas animals, plants and others do not. this belief is not held in buddhism (or hinduism, which, through the doctrine of reincarnation, posits that a mind (or soul) can occupy many types o

casual observation of the natural world does not readily suggest that species evolve or, for that matter, that the surface of our planet also changes over time. this is because human life spans are too short to witness these events directly, except in cases of catastrophic volcanic explosions and earthquakes. nevertheless, the concept that lifeforms could evolve may first have been formulated in ancient greece by the sophist empedocles. this idea was quickly abandoned. it was not until the late 1700s that scientists (they were called naturalists in those days) realized that the apparent fixity of species and a seemingly mostly inert surface of earth are illusions. at this time, several thinkers began to revisit the dogma of a young earth and immutable living species. five naturalists stan

ence no longer considers that humans are more perfect than, say, worms. yes, humans are more complex than worms, but they are not more perfect than worms in an absolute sense, and certainly not more adapted to their natural habitat than are worms. in fact, the notion that there exists a natural scale measuring perfection is an old one. what is called the great chain of being was first proposed by ancient greek philosopher aristotle and was further developed by the medieval scholastic thinker st. thomas aquinas (1225 1274. its corollary, the idea of biological, and even moral, progress, is a concept that survived into the nineteenth century (and quite possibly is still alive today in some quarters. this concept seems to have influenced lamarck. the great chain of being ranks all things acco

MACNULTY W KIRK KABBALAH AND FREEMASONRY

made in england in the late 1730s"20 the antient grand lodge, under the guidance of laurence dermott, its very able and energetic grand secretary, grew quickly; and very soon it had become a serious competitor to the premier grand lodge. there was intense rivalry between the two organizations, a rivalry that was exacerbated by the antients' claim that the premier grand lodge had departed from the ancient landmarks of masonry which the antients claimed to be following. a very confusing nomenclature arose from this allegation: the selfstyled antient grand lodge was called "the antients; and the premier grand lodge, in fact many years older, became known as "the moderns" because of their supposed innovations. although there are many theories, we do not know exactly what the nature of those al

presentation on the tracing board the border binds not simply the squares, but the entire picture, into a unity. the tassels can be thought of as representing divine agency which operates throughout the whole. columns or pillars except in the case of the glory which stands alone, the idea of duality occurs throughout the board from the black and white squares at the bottom to the sun and moon, an ancient symbol for the paired opposites of masculine and feminine, at the top. in the central area of the board duality is represented by two of the three columns; but here, as we rise from the fixity of the elemental existence of the physical world, the third column introduces a new idea. the striking thing about these columns is that each is of a different order of architecture. in masonic symbo

MAGIC AND SPELLS

peoples of faer n as well as the lands. every town is home to mighty temples venerating the deities and housing clerics who call upon divine power to heal injury, ward against evil, and defend the lives and property of the faithful. subtle and astute wizards stand by (and sometimes behind) the throne of every land, turning their formidable powers to the service of their lords. aberrations made by ancient tragic seethe and hunger in the dark spaces beneath the world's surface, awaiting the chance to feed. even the most unimaginative fighter or most brazen rogue quickly learns to respect the power of magic, or sees her career as an adventurer come to a spectacular and ghastly end. mortals cannot directly shape raw magic. instead, most who wield magic make use of the weave. the weave is the m

s. this endless, ever-shifting web of forces is known as the weave. humans refer to the entity or awareness that is bound to the weave of toril as mystra, and worship her as their goddess of magic. the present mystra is a recently ascended mortal woman, who took over from her exhausted predecessor during the time of troubles. mystra exists to give magic to all creatures and to control its use. in ancient times, the archmages of netheril ignored the dictates of mystryl, goddess of magic at the time. one, the wizard karsus the mad, tried to seize divinity by the casting of mighty spells that would have wrecked toril'sweave. mystryl sacrificed herself to save the weave. her successor mystra decreed that no mortals would be allowed to wield such terrible magic again-and that decree holds to th

e office is intended to further the influence and power of mystra by making magic more available to any who would seek to know its secrets. magisters often goad or teach other wizards to develop new spells, improve old ones, and increase their own magical powers as pupils or challengers of the magister. a magister gains special powers and access to many spells s 57 with runes, and the wreckage of ancient dweomers lie scattered across the land in the form of a portal network riddling the fabric of space. the shadow weave during the course of her eternal war with the goddess sel ne, the goddess shar created the shadow weave in response to sel ne's creation of mystra and the birth of the weave. if the weave is a loose mesh permeating reality, the shadow weave is the pattern formed by the nega

the user unless the user has the shadow weave magic feat. a use-activated shadow weave item deals 1 point of temporary wisdom damage the first time it is used each day unless the user has the shadow weave magic feat. if the item functions continuously, the temporary wisdom damage occurs at dusk each day or when the user takes off or puts aside the item, whichever comes first. elven high maqic, in ancient tines, before the weave took on its present form, the rules of magic were different. many beings experimented with powerful dweomers that produced larger and much more potent effects than are possible today,many minor and major artifacts date back to these times. just as one can find ancient artifacts scattered across faer n, one also can find ancient and powerful magical effects still lin

an are possible today,many minor and major artifacts date back to these times. just as one can find ancient artifacts scattered across faer n, one also can find ancient and powerful magical effects still lingering (and usually functioning erratically) today. the most famous of these is the. mythal of myth drannor (see the section on the forest of cormanthor in chapter 4: geography. a mythal is an ancient form of elven magic created by a group of spellcasters working together to create a lasting magical effect over a large area. mythals that remain today usually are beginning to fail but resist attempts to dispel them. they can produce any number of bizarre effects, including wild magic (see the wild magic section above. the exact nature of such effects varies with each mythal. rune magic i

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

however, all of the black and white illustrations are included here. note that many of the graphics had to be quite large because of the amount of detail, so i have thumbnailed every image in the book. in the book all of the illustration captions are in italics; i have reversed this in the etext for legibility--john bruno hare, june 11, 2004. title page preface table of contents introduction the ancient mysteries and secret societies which have influenced modern masonic symbolism the ancient mysteries and secret societies, part two the ancient mysteries and secret societies, part three atlantis and the gods of antiquity the life and teachings of thoth hermes trismegistus the initiation of the pyramid isis, the virgin of the world the sun, a universal deity the zodiac and its signs the bem

non-commercial purpose, provided this notice of attribution is left intact. note: all page numbers in the original were given as roman numerals; these have been converted to arabic numerals in this etext. p. 3 this book is dedicated to the rational soul of the world next: preface p. 5 preface numerous volumes have been written as commentaries upon the secret systems of philosophy existing in the ancient world, but the ageless truths of life, like many of the earth's greatest thinkers, have usually been clothed in shabby garments. the present work is an attempt to supply a tome worthy of those seers and sages whose thoughts are the substance of its pages. to bring about this coalescence of beauty and truth has proved most costly, but i believe that the result will produce an effect upon th

susceptible to perfect organization, but so far as possible related topics have been grouped together. rich as the english language is in media of expression, it is curiously lacking in terms suitable to the conveyance of abstract philosophical premises. a certain intuitive grasp of the subtler meanings concealed within groups of inadequate words is necessary therefore to an understanding of the ancient mystery teachings. although the majority of the items in the bibliography are in my own library, i wish to acknowledge gratefully the assistance rendered by the public libraries of san francisco and los angeles, the libraries of the scottish rite in san francisco and los angeles, the libraries of the university of california in berkeley and los angeles, the mechanics' library in san franci

iscovered to me a multitude of friends whom otherwise i might never have known. and so, in the words of john bunyan: i penned it down, until at last it came to be, for length and breadth, the bigness which you see. manly p. hall. los angeles, california may 28,1928 next: table of contents p. 7 table of contents dedication 3 preface 5 color plates 9 illustrations in the text 11 introduction 12 the ancient mysteries and secret societies which have influenced modern masonic symbolism ancient systems of education--celsus concerning the christians--knowledge necessary to right living--the druidic mysteries of britain and gaul--the rites of mithras--the mithraic and christian mysteries contrasted. 21 the ancient mysteries and secret societies, part ii the gnostic mysteries--simon magus and basil

the christians--knowledge necessary to right living--the druidic mysteries of britain and gaul--the rites of mithras--the mithraic and christian mysteries contrasted. 21 the ancient mysteries and secret societies, part ii the gnostic mysteries--simon magus and basilides--abraxas, the gnostic concept of deity--the mysteries of serapis--labyrinth symbolism--the odinic, or gothic, mysteries. 25 the ancient mysteries and secret societies, part iii the eleusinian mysteries--the lesser rites--the greater rites--the orphic mysteries- the bacchic mysteries--the dionysiac mysteries. 29 atlantis and the gods of antiquity plato's atlantis in the light of modern science-the myth of the dying god-the rite of tammuz and ishtar--the mysteries of atys and adonis-the rites of sabazius--the cabiric mysteri

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

family lar of a tuscan family in iron age italy before coming to britain in the rucksack of a roman legionary perhaps a member of the vith victrix legion based at york. how the bronze came to be lost i will never know but the loss would have been appalling to its owner. the lar represented the spirit of the ancestors of an entire family and the families luck and prosperity resided in it. such an ancient lar could only have belonged to an old family and it would have been passed from one head of household (paterfamilias) to the next for centuries. the loss of this would have been a disaster to both the individual and his whole family. that the only etruscan votive of laran to be found in britain that i have heard of came into my hands is in itself surprising; but this coincidence was just

MASTERING WITCHCRAFT

ductress of the fallen angel azael. naamah, is synonymous with babylonian lilith, and azael is none other than babylonian shamash, the sun-god in his underworld aspect as lord of riches and artificer of metals. in fact he is the alter ego of tubal cain himself, naamah's own brother. azael or azazel, is in fact one of the modern witch's gods. which brings me to the crux of the matter. according to ancient magical legend, azael was originally one of those beings of primordial fire, first created dwellers in the high heaven, referred to by the christian church as messengers, or angels, by the greeks as daemons. azael and his followers, according to old lore, in defiance of their masters, elected to descend upon the earth countless eons ago, for the purpose of educating and civilizing primitiv

angelic beings "sons of god" or "watchers of the heavens" as they were entitled, elected to mate with womankind. the book of genesis briefly records the legend thus: and it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of god saw the daughters of men that they were fair, and they took wives of all which they chose. however, the ancient book of noah written several hundred years before the birth of christ is more explicit. and the angels, the children of heaven, saw and lusted after them [the daughters of men] and said one to another "come let us choose wives from among the children of men and beget us children. and all the others together took unto themselves wives, and each chose for himself one, and they began to go in

made known to them the metals [of the earth] and the art of working them. semjaza taught enchantments, and root cuttings, arma-ros the resolving of enchantments, baraqijel astrology, kokabel the constellations, ezeqeel the knowledge of the clouds [weather lore, araqiel the signs of the earth [husbandry, shamsiel the signs of the sun, sariel the course of the moon) according to that collection of ancient cabalistic lore, the zohar, great azael and his cohorts had had to assume tangible bodies in order to descend upon the earth. because of their revolt against higher authority and the ties with this world which they had subsequently formed, they were unable to divest themselves of these material forms and re-ascend into the heavenly spaces again "book of noah" from charles canon, book of en

e form of layers of silt and debris beneath a certain level of geological strata, as well ,as the recurring legends of the flood and atlantis current throughout the western hemisphere. the early christian writer of the tale of beowulf recounts how, written in runes upon the hilt of an enchanted sword said to have been made by the nephelim themselves, king hrothgar of the danes reads. the story of ancient wars between good and evil, the opening of the waters, the flood sweeping the giants away, how they suffered, and died, that race who hated the ruler of us all, and received judgement from his hands, surging waves that found them wherever they fled] beowulf, translated by burton raffel (mentor books u.s.a. 1963- we again find traces of this lore in the norse legend of the giants' revolt, a

timates, however, that though most of the giants yielded up their lives in the flood, many of their spirits partaking as they did of the angelic nature of their fathers, proved indestructible, and lived on, invisible yet powerful even in their disembodied state. on occasion, these shades are said to gain access to the world of men by reincarnating in human shape, and are referred to as intruders, ancient alien souls transmigrating from the past. otherwise, collectively in their immaterial shape, they constitute the so-called demonic hierarchy with which the modern witch has dealings on occasion. it is the watchers, the mighty ones of the heavenly places, the parents of giants and humans alike as seen in symbolic and archetypal form as the parents of humanity, whether as masters of wisdom a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

lied to magical processes b baculum witches' rod, staff, wand, or "broomstick" used in divination and certain fertility spells balefire ritual coven fire ban to curse bane poisonous or destructive thinorthe greater key of solomon including a clear and precise exposition of king solomon s secret procedure, its mysteries and magic rites, original plates, seals, charms and talismans. translated from ancient manuscripts in the british museum, london. by s. liddell macgregor mathers 1999 emperor norton books cincinnati, ohio f a f a editor s note. the text of this electronic edition of the greater key of solomon was taken from the american edition of 1916 published by l.w. delaurence. it substantially duplicates that edition with the following exceptions: several long, irrelevant interjections

c of mediaeval times, the key has been ever valued by occult writers as a work of the highest authority; and notably in our own day eliphaz levi has taken it for the model on which his celebrated dogme et rituel de la haute magie was based. it must be evident to the initiated reader of levi, that the key of solomon was his text book of study, and at the end of this volume, i give a fragment of an ancient hebrew manuscript of the key of solomon, translated and published in the philosophie occulte, as well as an invocation called the qabalistical invocation of solomon, which bears close analogy to one in the first book, being constructed in the same manner on the scheme of the sephiroth. the history of the hebrew original of the key of solomon is given in the introductions, but there is ever

ion the practical worker against the use of blood; the prayer, the pentacle, and the perfumes, or temple incense, rightly used, are sufficient as the former verges dangerously on the evil path. let him who, in spite of the warnings of this volume, determines to work evil, be assured that evil will recoil on himself and that he will be struck by the reflex current. this work is edited from several ancient mss. in the british museum which all differ from each other in various points, some giving what is omitted by the others, but all unfortunately agreeing in one thing, which is the execrable mangling of the hebrew words through the ignorance of the transcribers. but it is in the pentacles that the hebrew is worse, the letters being so vilely scribbled as to be actually undecipherthe key of

eath. the rabbins, who were careful to cultivate (the same knowledge) after him, called this testament the clavicle, or key of solomon, which they caused to be engraved on (pieces of) the bark of trees, while the pentacles were inscribed in hebrew letters on plates of copper, so that they might be carefully preserved in the temple which that wise king had caused to be built. this testament was in ancient time translated from the hebrew into the latin language by rabbi abognazar, who transported it with him into the town of arles in provence, where by a notable piece of good fortune the ancient hebrew clavicle, that is to say, this precious translation of it, fell into the hands of the archbishop of arles, after the destruction of the jews in that city; who, from the latin, translated it in

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

shalt thou attain unto the desired end in any magical experiment or operation whatsoever. for in this book is comprised all science of magical art, and it should be strictly kept by thee. and hereunto is the end of our "key" in the name of god the righteous, the merciful, and the eternal, who liveth and reigneth throughout the ages. amen. the end of the key of solomon the king. book two page 123 ancient fragment of the key of solomon. translated from the hebrew by eliphaz levi; and given in his "philosophie occulte" serie ii, page 136. i will now give unto thee the key of the kingdom of the spirits. this key is the same as that of the mysterious numbers of yetzirah. 84 the spirits are governed by the natural and universal hierarchy of things. thrice command three through the medium of thr

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

figures 51 and 52. the holy pentacles page 79 figures 53 and up7kh /hvvhu .h\ 2i 6rorprq goetia compiled and translated by s.l. macgregor mathers editing and additional material by aleister crowley 3uhidfh this translation of the first book of the lemegeton which is now for the first time made accessible to students of talismanic magic was done, after careful collation and edition, from numerous ancient manuscripts in hebrew, latin, and french, by g. h. fra. d.d.c.f, by the order of the secret chief of the rosicrucian order.1 the g. h. fra, having succumbed unhappily to the assaults of the four great princes (acting notably under martial influences, it seemed expedient that the work should be brought to its conclusion by another hand. the investigation of a competent skryer into the house

oductory description (n.b. this is taken from several ms. codices, of which the four principal variations are here composed together in parallel columns as an example of the close agreement of the various texts of the lemegeton. for in the whole work the differences in the wording of the various codices are not sufficient to require the constant giving of parallel readings; but except in the more ancient examples there is much deterioration in the seals and sigils, so that in 7 this preliminary definition of magic is found in very few codices, and is probably later than the body of the work. 8 or actives. 9 or passives. 10 or effect. 11 or the black art, as distinct from mere necromancy, or divination by the dead. 12 or quacks and pretenders. vide note on p. 10. this latter respect the mor

MEANING OF MASONRY

n craft symbolism. to complete the consideration of the craft the system it was necessary also to add a chapter upon that which forms the crown and culmination of the order craft degrees and without which they would be imperfect--the order of the royal arch. lastly a chapter has been added upon the important subject which forms the background of the rest--the relationship of modern masonry to the ancient mysteries, from which it is the direct, though greatly attenuated, spiritual descendant. thus in the five papers i have sought to provide a survey of the whole masonic subject as expressed by the craft and arch degrees, which it is hoped may prove illuminating to the increasing number of brethren who feel that freemasonry enshrines something deeper and greater than, in the absence of guida

and thought-habits and, with childlike meekness and docility, surrender his mind to the reception of some perhaps novel and unexpected truths which initiation promises to impart and which will more and more unfold and justify themselves within those, and those only, who are, and continue to keep themselves, properly prepared for them" know thyself" was the injunction inscribed over the portals of ancient temples of initiation, for with that knowledge was promised the knowledge of all secrets and all mysteries. and masonry was designed to teach self-knowledge. but self-knowledge involves a knowledge much deeper, vaster and more difficult than is popularly conceived. it is not to be acquired by the formal passage through three or four degrees in as many months; it is a knowledge impossible o

revision) with which, after the fashion of their day, the eighteenth-century compilers of its ceremonies clothed its teaching, there exists the framework of a scheme of initiation into that higher path of life where alone the secrets and mysteries of our being are to be learned; a scheme moreover that, as will be shown later in these pages, reproduces for the modern world the main features of the ancient mysteries, and that has been well described by a learned writer on the subject as" an epitome or reflecti on at a fa r distance of the once universal science" but because, for long and for many, masonry has meant less than this, it has not as yet fulfilled its original purpose of being the efficient initiating instrument it was designed to be; its energies have been diverted from its true

be so long as it continues content with a formal and unintelligent perpetuation of rites, the real and sacred purpose of which remains largely unperceived, and participation in which too often means nothing more than association with an agreeable, semi-religious, social institution. carried to its fullest, that achievement would involve the revival, in a form adapted to modern conditions, of the ancient wisdom-teaching and the practice of those mysteries which became proscribed fifteen centuries ago, but of which modern masonry is the direct and representative descendant, as will appear later in these pages. the future development and the value of the order as a moral force in society depend, therefore, upon the view its members take of their system. if they do not spiritualize it they wi

masonry because they were ready to hand; because they were in use among certain trade-guilds then in existence; and lastly, because they are extremely effective and significant from the symbolic point of view. all that i wish to emphasize at this stage is that our present system is not one coming from remote antiquity: that there is no direct continuity between us and the egyptians, or even those ancient hebrews who built, in the reign of king solomon, a certain temple at jerusalem. what is extremely ancient in freemasonry is the spiritual doctrine concealed within the architectural phraseology; for this doctrine is an elementary form of the doctrine that has been taught in all ages, no matter in what garb it has been expressed. our own teaching, for instance, recognizes pythagoras as havi

MICHAEL FORD A RITE OF THE WEREWOLF

meared on the inner thigh contained belladonna, this was said to create flying sensations. a document from the sloane ms. british museum and published in an older book6 presents a werewolf chant7 from which the sorcerer sheds the human form for that of a wolf. such a chant may be used in dreaming chants before sleep if the witch so desires lending to the dreaming flesh gathered by shadows. in the ancient lore of persian sorcery, with specifics to zoroastrianism, wolves were hated creatures which were said to be created by ahriman. the term khrafstra is a general word for noxious beasts, attributed to the druj or demons of the dragon ahriman. such imagery is used in the work of the black order of the dragon, a secret guild of witches and sorcerers who develop a left hand path initiatory gui

antinomian force. 11 was traditionally the color of set, lucy lamie21 held the connection that set- typhon was a god form which burns and consumes, he is a lord of the desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming22. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon like beings with three heads. seker was often featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the story of af ra meeting se

from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 23 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 24 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 12 when one approaches the ancient masks of set, seker or the persian druj of the yatuk-dinoih understand that by diving in the black sun, becoming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of this ritual is the application of an ancient form of sorcery known as yatuk dinoih25. the functional

MICHAEL FORD BOOK OF CAIN

take a leaf from my book and behold the serpent s tongue and sight, that shall guide you unto her the angel vanished, who i call father. i slept a dreamless sleep. i continued walking; the desert sun drained my body. i ached and felt very thirst, having little water to sooth my burning throat. i understood what i was to do, and that nothing, save death would stop me. i could see this leaf of the ancient book, decorated in what was dried blood, serpents and signs of my becoming as i understood it. this was my comfort in this desert sand. i felt as if i would die, but yet i could not turn back. my being was tested, and i could not fail save the scorpions sting which would force me to eternal dreamless sleep the very curse of the profane! it was one night after many days of not finding the c

desert sand. i felt as if i would die, but yet i could not turn back. my being was tested, and i could not fail save the scorpions sting which would force me to eternal dreamless sleep the very curse of the profane! it was one night after many days of not finding the caves of which i sought, not seeing a soul or any living thing save the shades of the earth which wander aimless. i visualized this ancient page, and with my minds eye i summoned the sigils to flesh, and a gate opened before me zazas, zazas, nasatanada zazas i saw a great red dragon coming forth, who was surrounded with flame. this dragon looked unto me and a great shadow emerged from its very flesh this shadow, black as pitch arose and took the form of a bearded king, saying in a comely voice- my son, what do you ask of me? m

and witch begetter, that which opens the gates of hell and heaven, the initiator of witch blood. cain is envisioned as a middle eastern man, bearded and dark, wisdom filling his eyes. cain is also viewed as a bearded and horned human-beast, covered in gray and green earth, who is decorated with human and animal bones, his familiars. cain is sought in the hidden places of the earth, for he is the ancient and knows the unknown secrets of the earth. cain also appears as the wizened old man, robed and hooded who walks the path of old oak ways within the fog. he carries a book of art, given with the belt of the devil by those rites cain became the witch father, born of azazel and lilith. cain is the adversary of flesh, who causes storms and chaos just as set himself. cain tests those upon the

rn son of the dragon and the harlot goddess, mother of witch blood. spirit and lord of the blackened fires of the forge, who tasted the blood mark as an x upon the brow. o cain, who was awakened by the skull bearing omen of abel lord of beasts and initiator of sorcerous fire, werewolf shapeshifter! let me see within and beyond the caul of lilith s veil! father and brother of the caves wherein are ancient shades, who hold the book of dreaming which is the primal word of the serpent- cain, lord of beasts and transformation, i summon thee, invocate thee within shall your lightening strike upon the forge and illuminate my spirit! my brow marked in blood, horned walker of worlds! strike now with thy hammer, shall the eye of the serpent open forth! unveiled in the nightside do i come forth! that

MICHAEL FORD WITCHMOON

ces as they are demonic or the more balanced counter spelling daemonic (neutral spirit intelligences or elementals which hold their own godlike association not associated with any dogma s such as good or evil. the great opening of the abyss is encoded within the grimoire, open and enter with care. our basis is to establish a thought process ushering forth in this upcoming age based on balance and ancient values. the subconscious must be explored on numerous levels to understand what is known as the beast within. we do not wish to throw in a new religion, or claim something amazing or revolutionary. this book was conceived after a great personal undertaking which involved the goddess babalon, for which opened the 6 6 gates of hecate and lilith. this work is seen by me personally as a manife

as disruptive events will be less unbalancing, and the unruffled mind will be able to respond more effectively to unexpected occurrences. karezza 25 25 karezza is a form of sexual magick, involving building up and controlling sexual drive for transferring to magickal purposes. it is used to charge a particular wish, or focus energy and bring it into manifestation in a specific form. karezza is an ancient technique which requires an immense amount of control and concentration. it may include autoerotic methods (masturbation) which are implemented to reach the point of orgasm and shortly before the sorcerer stops and focuses instead upon the symbol of their intention. once this stage is complete the sorcerer can enter a dream state in order to project the ideal envisioned. karezza produces e

he witch blood is the awakened or obtained gnosis of inspiration, that from which the subconscious mind is in tune with. all abilities developed with witchcraft are brought forth through sethanic knowledge obtained through the receptive mind. gnosis is witch blood except this state always remains within the subconscious; it is a light no one wants to go out! witchcraft is the direct descendent of ancient shamanic cultures and practices, which has flourished with humanity since the beginning of time. the essence of witchcraft is of two basic aspects, being the discovery of the self and the unity with nature, and the mastery of sorcery and a balance of both dayside and darkside practices. the connection between witchcraft and the zos kia cultus is more profound than one may first believe. th

instrument that may be implemented within your own temple. a kangling is a tibetan instrument in origin used to call the shades of the dead to feast on your astral body. this is specifically used in pre-buddhist chud rites, which act as an elevation of the spirit into the astral plane, luciferian sorcery in nature. the kangling, made of the human thigh bone, is a shade evoking trumpet used in an ancient ritual called cutting of the ego which meant luciferian ascension through disassociation. primarily, the instrument was developed through the bon po period of buddhism. if one works specifically with the shades or manes of the dead, especially within a witches sabbat context, one may wish to obtain a kapala for the temple or coven as well. the kapala is a human skull cap used within ritual

ill is law ecstasy will come and my many elementals to my aid. so mote it be" perform banishing ritual opening "i charge thee with the earth of the great god pan! i charge thee with the earth from which belial walks! 56 56 i charge thee with the blood of hecate! creation is the birth of the morning, the clay of flesh formed through 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 t

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

that this planet has everhad to endure. after centuries of prevarication and criminality, we can no longer affordto look to these edifices to answer the all-important conundrum of evil.but if we turn from religion and science in this regard, does it mean that we are left ina void? is there, perhaps, another answer to how the phenomenon of evil came intobeing? i believe that the answer lies in the ancient records of our forefathers and in themyths and legends of the pre- and post-diluvian epochs that speak of the visitation ofthe gods or angels. several key researchers have stated that these beings wereactually extraterrestrial entities. i address who they were, why they came here, andshow that after their arrival they established their main headquarters at what we nowcall atlantis, and fro

ings which are being sequestered bythose with a vested interest in maintaining the present status quo. its greatest proof,one can argue, lies in the mysteriously destructive behavior that we modern humanshave adopted toward our own home planet, the animal kingdom, and the indigenouspeoples who have lived in relative harmony with the planet.in my work i intend to show that the descendants of these ancient visitors are still incustodianship of the planet earth. i will demonstrate that their agendas are not com-mensurate with the present or future best interests of adamic mankind. due to thesurge in technological advancement, our once beauteous planet is now on the brink ofecocide, while its political and economic underclasses are subject to a very real newworld order. it has been said that t

tively punished for a cer-tain crime they committed on this planet approximately 13,000 years ago. i makemention of the significant role that women are to play in the times ahead once theytake back the power that was theirs in the days of old.atlantis, alien visitation, and genetic manipulationvii preface in the epilogue, i continue to detail the end-game which is being played out as youread. the ancient mayan calendar stipulated the date 2012 as the end of time. it mayindeed be the end of the world as we know it. the way things are going, there seemsgood reason for regarding ourselves on this planet to be well passed the eleventhhour. in fact, we are veritably at a defcon one situation and subconsciously every-one knows it.this book, which first appeared as a short essay, was not written

galaxy has a planetary system, in each of whichfrom two or four planets might have an earth-like environment and chemistry that encour-ages our kind of life to exist. he gives the enormous figure of 100 billion stars with planets inthe milky way galaxy alone.professor hermann oberth, the father of rocket science, openly believed the planetearth to be watched by beings from other planets. indeed, ancient records also confirmthat visitations were a relatively common occurrence. generally, the visitors respectedearth's sovereignty and have conducted their researches without attracting attention orattempting to interfere with earths indigenous tribes. those who have the secrets ofand who indulge in space travel maintain non-intervention as an inviolate edict. on the other hand, the bible and

sitors respectedearth's sovereignty and have conducted their researches without attracting attention orattempting to interfere with earths indigenous tribes. those who have the secrets ofand who indulge in space travel maintain non-intervention as an inviolate edict. on the other hand, the bible and the book of enoch, in particular, relate that earth'ssovereignty was violated by one contingent of ancient visitors. these beings werenamed the nephilim (those who were cast down. there are many names that havecome down to us that were used to describe the visitors. some of these are: anakim,rephaim, djinn, giants, titans, fallen angels, the watchers, the els, the ari, elders,atlantis, alien visitation, and genetic manipulation3 from the end of heaven sons of zadok, sons of seth, the uranids, c

MICHAEL W FORD THE VAMPIRE GATE

4 ecstasies of the qlippoth, and leave strengthened and whole. we seek to go forth in the night in the form of the beast, drinking from the waters under the moon. we devour paradise and bath in the blood of the moon. our brothers are yatus, sorcerers of ahrimanic witchcraft; our sisters are pairikas, daughters of az. we are the people of the lie (druj, we are the those of demon-flesh awakened and ancient, forever seeking to further illuminate the black flame. our religion is sorcery, that which is ensorcelled by our practice of yatuk-dinoih (witchcraft. life is the great gift of ahriman, as isolate consciousness (the soul or psyche) is separate from the natural order. the black order of the dragon is entirely spiritual in nature, aimed at the theory of gaining immortality via the psyche. i

of learning in short, challenge yourself. building the mind builds the immortal spirit. 3. qi or life energy is around all of us. drain it and grow strong from it. you absorb energy from focus itself using aighash, the persian demon of the evil eye the eye represents the soul, use this to mentally connect with everything around you. one of our 18 symbols, aapep or apophis, is the devil serpent of ancient egypt. we seek to feast and drain on life force, on the astral plane and in the flesh. to join us is to be hidden mostly in society, to be the wolf among sheep. humanity seeks eternally a safety net; a god to believe will save their souls, all the while sending tsunamis, hurricanes, blizzards, and all conceivable disasters upon its own creation. would this be a spirit you would open your a

s the balance which acknowledges the female generative principle as the foundation of all actions and purpose. the associative name of tiamat was tamtu, both names referring to the primeval sea and the dragon 20 which personified it. tiamat is thus very close to the idea of the hebraic leviathan, the dragon of the abyss. the sea is also connected to the abyss and thus the subconscious. in corey s ancient fragments and george barton s tiamat, the creation and origin of tiamat was that there was a time when there was nothing but darkness and the abyss of waters, where two hideous beings who were produced from a two-fold principle. there were also men who had wings, or two faces, one body or who had both sexes and the legs of a goat, horns or were serpent like, dragon-men. over these presided

chashmih/chishmak, arashk and aighash. akoman s symbol is often an eye representing the evil mind. hakim bey wrote that the yezidi tribes would be cautious not to wear blue, as it is the color of shaitan, their lord. it was agreed that wearing this color to ward off evil would be offensive. in many rituals in the book of the witch moon specifically liber nehebkau, the tuats or underworld hells of ancient egypt have serpent-devils who seduce with their eye and devour. draining energy is best done by the connection to sight. in a crowded room, a concert, a mall, a gathering point watch for those who exhibit a lot of charisma and energy lock into their solar plexus with your eyes, watch then their breathing cycle. with your breathing, draw in and imagine their life essence draining into your

ns and vampiric spirits, she has 480 spirits the moon is the sphere attributed to her. the sphere of the sun is said to have seven times the number of the other demons. the methodology of working with the qlippothic demons is to turn poison into a beneficial medicine of initiation. one must move through the averse sephiroth, the so-called fallen restrictions of the universe, where there sleeps an ancient dragon. seven heads dwell there, yet through the seven the eight arises. this power is essential to the development and empowerment of the vampyre magickian. 53 the qlipphoth and their servitors: neptune kether satan or moloch thamiel (thamal: thadekiel+ abraxsiel+ mahaziel+ azaza l +lufugiel dual giants, bestial atavistic demons with bat wings. this is a form of the adversary. these spiri

MICHAEL WYNN THE SOUL TRAVELERS

ael wynn's "the soul travelers" 3 today. giving the subject of religion and mythology no more than a cursory glance, one may be forgiven for believing that these myths of history and creation are the misguided accounts of an ignorant and superstitious people. truly, the stories of myth are easy to dismiss. modern man has, for the most part, accepted the assertions of psychologists regarding these ancient tales. the gate-keepers of psychology, men like sigmund freud and carl jung, have suggested that the stories told by ancient man are no more than symbolic retellings of the conflict occurring in the psyches of the individual. they reason that the gods of ancient man are no more than different aspects of the self. for example, each mythology seems to have at least 1 good god, and one tricks

tencies woven into man s many creation stories. these consistencies are so numerous and remarkable that they invite the curious mind to explore them if for no other reason than to explain the similarities away. since the internal conflict in the hearts and minds of man can be symbolized by any implements, and since each mythology is retold in a way peculiar to that civilization, it s curious that ancient man would still tell a collective story regarding creation and history. the most well-known and prototypical of these creation stories comes from the bible. in the first book of the bible, god creates the universe, earth, animals, and humanity in 6 days, resting on the seventh day. the first 2 humans, named adam and eve, were given a paradisiacal land called the garden of eden. it is at th

acocha was called thunupa, who was killed by a group of jealous conspirators, and whose body was placed on a boat and cast into lake titicaca. instead of drifting away slowly, the boat sailed rapidly out of sight. then you have the egyptian god osiris. like jesus, osiris is associated with goodness and resurrection. he, like virococha, was a civilizer. despite the fact that osiris is not the most ancient of the egyptian gods, he was still proclaimed to be the lord of creation at the moment of his birth. osiris came upon the egyptian people baring gifts of knowledge and love. this civilizer established egypt s first legal code and abolished cannibalism and human sacrifice. osiris then left egypt, traveling around the world teaching and civilizing the people of other kingdoms and races. he d

that was both osiris wife and sister (such is common in mythology, brought her husband back to life by locating and recombining his scattered parts with sorcery. she failed to find the phallus (penis) of osiris, however, and was forced to substitute one made of gold. after this, osiris would not live long and was soon dead once more, but it is said that he periodically reappears among humans. the ancient mesopotamians, in present-day iraq, have a civilizer of their own whom they called oannes. this being was amphibious, but spoke human languages with ease. oannes would emerge out of the water, teaching and giving instruction to humans. he taught people writing, the sciences, the arts, architecture, and agriculture. he is often depicted as a man with the scales of a fish. and lets not forge

s called samael. samael, whose name meant venom of god, was considered a dark angel of death, and also the true father cain (the first child of adam and eve. satanists repeatedly reinforce this association, frequently suggesting that it was the serpent who was true father of cain, rather than adam (the first human. occultists will also freely refer to satan as ahriman (angra mainyu. ahriman is an ancient persian god who, according to legend, is wholly wicked and at war with his righteous brother ahura mazda. this ahriman resides in a gloomy underworld, and leads many demons. and then you have hades, from greek mythology. hades is the ruler of the underworld, and the brother of zeus. after a conflict where hades, poseidon, and zeus team up to defeat the titans (the older gods, these younger

MICHAEL W FORD NOX UMBRA

e-mail:yatukdinoih@yahoo.com nox umbra was written by michael w. ford in october 2002-january 2003 artwork created by elda isela ford andnathan harris- lovernicus@yahoo.com succubus publishing nox umbra is a grimoire. presented here in the pages of this tome are the hints from which one may come into the "knowledge of the circle. the culture specifications are undoubtedly varied, from egyptian to ancient persian to european, however this is wherein one discovers the points or as in voudon 'points chorals' or hot spaces from which certain areas of textual transmissions develop and occur. cain as the initiator stands in the cold areas of which many would not visit, wrapping in the cloak of night- it is here you may spark a fire, sit and listen carefully to his tale. this path is dangerous, i

m the natural order and masters the nightside or astral plane within our physical world which we seek to control from within. the forms in the nightside of which we assume (bat. wolf, moth, or a hybrid of each and others) are the extensions of our will and desire. the vampyre is a being which has deified itself through the antinomianian process of death and rebirth, one who has passed through the ancient aspects of set and anubis, the guardians of the threshold. the symbol of the dragon known as tiamat or leviathan is also ahriman, the coiled beast that is of serpent wisdom. the dragon has fueled the myths of dracula, the dragon race from wallachia. dracos, draconum is the very shadow of the immortal fountain of life, which the vampyre seeks to bask in eternally. remember, in bram stoker's

in dreams shall my wisdom arise from the grave, cast your spirits to the grave and awaken again reborn (each individual kisses the skull, envisioning the necromantic embrace of the sabbat queen and azrael) banish by performing the calling of the four quarters of the triple hermetic circle. seker lord of the tomb (solitary self initiation) seker is a 'developed' and 'inspired' vampyre archetype of ancient egypt, whom resided as the lord of the tombs in memphis. seker is represented as a mummy- like corpse figure, wearing a shroud, ashen white and gray, black or crimson eyes and various wolf and jackal like hairs upon its palms and body. the face is that of a long dead corpse, streaked with blood red sigils of demonic awakening, saturnus and other relevant symbols. seker was known to often a

eek a regular communion with such spirits. prayer of akhtya purpose of ritual to achieve aethyric communication, inspiration and self-initiation through the anthropomorphic assumption of identity. akhtya was considered an "evil" sorcerer, the founder of yatus, or yatuk-dinoih (witchcraft- a guild of sorcerers who practiced black magic or adversarial rites under the direction or path of ahriman in ancient persia. yatuk/yatus is considered now a left hand path approach to witchcraft, that is by encircling the self one may achieve self-initiation into the mysteries of the adversary, the opposition of self against the natural order. the image or archetype through which self is in awakening is the image of ahriman, refer to the khorda avesta (book of common prayer) translated by james darmestet

designed, inspired working to ahriman, through the shadows encircled by akhtya, the sorcerer mentioned in the madigan-i-fryano. the methods of summoning in these texts is focused and derived from high sorcery and greater black magick. if utilized, they can be made manifest through the process of will-desire-belief, thus inspiring and producing inner change and development. akhtya is considered an ancient sorcerer, by immortal essence does this spirit remain, and upon earth the vessel of ahriman is akhtya the enfleshed wizard of the left hand path. instruments and preparation create in black cloth a circle, painted in white the triangle- or a circle with your designed 21 letters of the sacred alphabet of desire. in front of the circle (facing north) a black candle (face this direction while

MOODY RAYMOND A LIFE AFTER LIFE

leasant things in our experience, things with which we are familiar. perhaps the most common analogy of this type is the comparison between death and sleep. dying, we tell ourselves, is like going to sleep. this figure of speech occurs very commonly in everyday thought and language, as well as in the literature of many cultures and many ages. it was apparently quite common even in the time of the ancient greeks. in the iliad, for example, homer calls sleep "death's sister" and plato, in his dialogue the apology, put the following words into the mouth of his teacher, socrates, who has just been sentenced to death by an athenian jury [now, if death is only a dreamless sleep] it must be a marvelous gain. i suppose that if anyone were told to pick out the night on which he slept so soundly as

not be possible. similarly, annihilation of all conscious experience implies not only the obliteration of all painful memories; but of all pleasant ones, too. so upon analysis, neither analogy is close enough to give us any real comfort or hope in facing death. there is another view, however, which disavows notion that death is annihilation of consciousness. according to this other, perhaps more ancient tradition, some aspect of the human being survives even after the physical body ceases to function and is ultimately destroyed. this persistent aspect has been called by many names, among them psyche, soul, mind, spirit, self, being, and consciousness. 3y whatever name it is called, the notion that one passes into another realm of existence upon physical death is among the most venerable o

ng them psyche, soul, mind, spirit, self, being, and consciousness. 3y whatever name it is called, the notion that one passes into another realm of existence upon physical death is among the most venerable of human beliefs. there is a graveyard in turkey which was used by neanderthal men approximately 100,000 years ago. there, fossilized imprints have enabled archaeologists to discover that these ancient men buried their dead in biers of flowers, indicating that they perhaps saw death as an occasion of celebration-as a transition of the dead from this world to the next. indeed, graves from very early sites all over the earth give evidence of the belief in human survival of bodily death. in short, we are faced with two contrasting answers to our original question about the nature of death

men buried their dead in biers of flowers, indicating that they perhaps saw death as an occasion of celebration-as a transition of the dead from this world to the next. indeed, graves from very early sites all over the earth give evidence of the belief in human survival of bodily death. in short, we are faced with two contrasting answers to our original question about the nature of death, both of ancient derivation, yet both widely held even today. some say that death is annihilation of consciousness; others say with equal confidence at death is the passage of the soul or mind into another dimension of reality. in what follows i do not wish in any way to dismiss either answer. i simply wish to give a report on a search which i have personally undertaken. during the past few years i have en

sion in your life, and i'm not trying to brag. it's just that after this, i don't have any doubts anymore. i know there is life after death= 3- parallels the events of the various stages of the experience of dying are, to say the very least, unusual. 1 fence, my surprise has been compounded as over the years i have come across quite a number of striking parallels to them. these parallels occur in ancient and/or highly esoteric writings from the literature of several very diverse civilizations, cultures, and eras- the bible in our society the bible is the most widely read and discussed book dealing with matters relating to the nature of the spiritual aspect of man and to life after death. on the whole, however, the bible has relatively little to say about the events that transpire upon deat

MORALS AND DOGMA

is life until we catch a glimpse of what lies beyond it= ebe jenkins, inc. edition book manufacturers richmond. va. reprinted, february, 1944. preface. the following work has been prepared by authority of the supreme council of the thirty-third degree, for the southern jurisdiction of the united states, by the grand commander, and is now published by its direction. it contains the lectures of the ancient and accepted scottish rite in that jurisdiction, and is specially intended to be read and studied by the brethren of that obedience, in connection with the rituals of the degrees. it is hoped and expected that each will furnish himself with a copy, and make himself familiar with it; for which purpose, as the cost of the work consists entirely in the printing and binding, it will be furnish

ittle of the merit of authorship, and has not cared to distinguish his own from that which he has taken from other sources, being quite willing that every portion of the book, in turn, may be regarded as borrowed from some old and better writer. the teachings of these readings are not sacramental, so far as they go beyond the realm of morality into those of other domains of thought and truth. the ancient and accepted scottish rite uses the word "dogma" in its true sense, of _doctrine, or _teaching; and is not _dogmatic_ in the odious sense of that term. every one is entirely free to reject and dissent from whatsoever herein may seem to him to be untrue or unsound. it is only required of him that he shall weigh what is taught, and give it fair hearing and unprejudiced judgment. of course, t

ient and accepted scottish rite uses the word "dogma" in its true sense, of _doctrine, or _teaching; and is not _dogmatic_ in the odious sense of that term. every one is entirely free to reject and dissent from whatsoever herein may seem to him to be untrue or unsound. it is only required of him that he shall weigh what is taught, and give it fair hearing and unprejudiced judgment. of course, the ancient theosophic and philosophic speculations are not embodied as part of the _doctrines_ of the rite; but because it is of interest and profit to know what the ancient intellect thought upon these subjects, and because nothing so conclusively proves the radical difference between our human and the animal nature, as the capacity of the human mind to entertain such speculations in regard to itsel

. at the present day it inclines to _begin_ where formerly dynasties _ended. constantly the people put forth immense strength, only to end in immense weakness. the force of the people is exhausted in indefinitely prolonging things long since dead; in governing mankind by embalming old dead tyrannies of faith; restoring dilapidated dogmas; regilding faded, worm-eaten shrines; whitening and rouging ancient and barren superstitions; saving society by multiplying parasites; perpetuating superannuated institutions; enforcing the worship of symbols as the actual means of salvation; and tying the dead corpse of the past, mouth to mouth, with the living present. therefore it is that it is one of the fatalities of humanity to be condemned to eternal struggles with phantoms, with superstitions, bigo

hren of the york rite say in regard to them, and why they hold them to be lights of the lodge. but the sun and moon do in no sense light the lodge, unless it be symbolically, and then the lights are not they, but those things of which they are the symbols. of what they are the symbols the mason in that rite is not told. nor does the moon in any sense rule the night with regularity. the sun is the ancient symbol of the life-giving and generative power of the deity. to the ancients, light was the cause of life; and god was the source from which all light flowed; the _essence_ of light, the _invisible_ fire, developed as flame _manifested_ as light and splendor. the sun was his manifestation and visible image; and the sab ans worshipping the light-god _seemed_ to worship the sun, in whom they

MOTTA MARCELO THE COMMENTARIES OF AL

i must here mention that the brother quoted in connection with the "wizard amalantrah, etc (samuel bar aiwaz) identifies them with anu and adad, the supreme mother and father deities of the sumerians. taken in connection with the aiwaz identifications, this is very striking indeed (this last sentence was added because a.c. was convinced that aiwass was the being worshipped under this name by the ancient sumerians) 2. the unveiling of the company of heaven. this verse is to be taken with the next. the 'company of heaven' is mankind, and its 'unveiling' is the assertion of the independent godhead of every man and every woman! further, as khabs (see verse 8) is "star, there is a further meaning: this book is to reveal the secret self of a man, i.e, to initiate him (or of a woman, and initiat

to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intelligence. in short, in order to do the job for which he was chosen nuit's helpmeet he must reach the highest initiations possible to man. which, of course, he did. 7. behold! it is revealed by aiwass the minister of hoor-paar kraat. aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title

ton. it stands plain, even to sceptical reason--indeed, most of all to the sceptic--that our talisman, one microscopic serpent of which can build for itself such a house as to rule men's bodies for a generation like alexander, or their minds for an epoch like plato, cannot be destroyed or diminished by any conceivable force. when this talisman comes forth from its fortress, its action begins. the ancient jewish rabbins knew this, and taught that before eve was given to adam the demon lilith conceived by the spilth of his dreams, so that the hybrid race of satyrs, elves and the like began to populate the secret places of the earth which are not sensible by the organs of the normal man. i take it as certain that every offering of this talisman infallibly begets children on one plane or anoth

hough thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me! it is clear that this 'kiss (i.e. this book) will regenerate earth by establishing the law of liberty 'my heart& my tongue' seems a mere phrase of endearment; but has possibly some deep significance which at present escapes me. heart--the seat of intelligence for the ancient egyptians. tongue- the organ of the word, corresponding to the phallus, for which it is often an euphemism. a possible meaning is therefore heart ra-hoor khuit, tongue thoth. see liber resh. the second paragraph is perhaps an answer to some unspoken thought of my own that my work was accomplished. no: though i be 'of the princes, with the right to enter into my reward, it is my destiny to

rpreted as meaning that they understand the meaning of the fool, aleph, 111, only in a minor way. they are 'fools of men not the fool (on the other hand, see 'little, below) aum is related to aleph qabalistically by number--ill in each case. the termination is in "death" in the sense of mystical sacrifice, the dying god, the witness--m, t he hanged man. since aum was the word of krishna, the most ancient known form of the dying god (later cynically adopted in the roman catholic pantheon as "saint sebastian, it is a natural connotation of that magus's message. it may be difficult for a minor hindu initiate to absorb the idea that aum is, after all, an imperfect hieroglyph. krishna has been worshipped in india for ten thousand years. but the greatly daring reader may perhaps be willing to ad

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

all other commentaries by aleister crowley (here printed in common type) are in class b. all commentaries 'by another (of which this is one) are here printed in italics, and belong in class c. let all our successors keep their commentaries in class c, except he who shall discover the meaning of the numbers& the words in al ii, i, introduction. before entering upon the many strange beliefs of the ancient greeks, and the extraordinary number of gods they worshipped, we must first consider what kind of beings these divinities were. in appearance, the gods were supposed to resemble mortals, whom, however, they far surpassed in beauty, grandeur, and strength; they were also more commanding in stature, height being considered by the greeks an attribute of beauty in man or woman. they resembled

reeks first settled in italy they found in the country they colonized a mythology belonging to the celtic inhabitants, which, according to the greek custom of paying reverence to all gods, known or unknown, they readily adopted, selecting and appropriating those divinities which had the greatest affinity to their own, and thus they formed a religious belief which naturally bore the impress of its ancient greek source. as the primitive celts, however, were a less civilized people than the greeks, their mythology was of a more barbarous character, and this circumstance, combined with the fact that the romans were not gifted with the vivid imagination of their greek neighbours, leaves its mark on the roman mythology, which is far less fertile in fanciful conceits, and deficient in all those f

e, combined with the fact that the romans were not gifted with the vivid imagination of their greek neighbours, leaves its mark on the roman mythology, which is far less fertile in fanciful conceits, and deficient in all those fairy-like stories and wonderfully poetic ideas which so strongly characterize that of the greeks. origin of the world..first dynasty. uranus and gaa (coelus and terra) the ancient greeks had several different theories with regard to the origin of the world, but the generally accepted notion was that before this world came into existence, there was in its place a confused mass of shapeless elements called chaos. these elements becoming at length consolidated (by what means does not appear, resolved themselves into two widely different substances, the lighter portion

o give him a decided proof that his labours were approved. an answer to his prayer came through the open roof of the temple in the shape of a flash of lightning, which phidias interpreted as a sign that the god of heaven was pleased with his work. zeus was first worshipped at dodona in epirus, where, at the foot of mount tomarus, on the woody shore of lake joanina, was his famous oracle, the most ancient in greece. here the voice of the eternal and invisible god was supposed to be heard in the rustling leaves of a giant oak, announcing to mankind the will of heaven and the destiny of mortals; these revelations being interpreted to the people by the priests of zeus, who were called selli. recent excavations which have been made at this spot have brought to light the ruins of the ancient tem

d; and a third, evidently a shepherd, promises a gift to the oracle should a speculation in sheep turn out successfully. had these little memorials been of gold instead of lead, they would doubtless have shared the fate of the numerous treasures which adorned this and other temples, in the universal pillage which took place when greece fell into the hands of barbarians. though dodona was the most ancient of his shrines, the great national seat of the worship of zeus was at olympia in elis, where page 30 there was a magnificent temple [30]dedicated to him, containing the famous colossal statue by phidias above described. crowds of devout worshippers flocked to this world-renowned fane from all parts of greece, not only to pay homage to their supreme deity, but also to join in the celebrated

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

s as attracting a steady flow of cash, winning perfect love, invoking the secret forces of nature, and much more. nothing is held back, nothing is concealed- it s all placed right in your hands, ready to be used for such things as arousing passion in another, making money appear as if from out of thin air, attracting the opposite sex and much, much more. in reading these words you will learn many ancient secrets of the occult. no matter whether you believe me or not, the magic behind these words will awaken racial memories of a time long ago when this secret knowledge was free to every man and woman who sought< it. secrets of witchcraft you have a power within you that can be woken. it is the same power that you can use to work any magic you want. many witches work alone and with just as g

bundle of cash in an old shoebox, but things will become generally better for you as needs are met and financial limitations fade away. here, too, is the secret of how to cast spells that really work. a spell simply defined, is a set of words spoken that are believed to exert a magical effect on a situation that the person casting the spell seeks to change. the casting of spells is based upon the ancient wiccan belief that to speak a desire is to cause the desire to be fulfilled. secrets of sex magic have you ever seen a beautiful woman in the company of a real nerd, and wondered how he got so lucky? maybe it was sex magic. in the eternal story of men chasing women, and vice versa, it should always be remembered that witchcraft and sex magic have seduced more members of the opposite sex th

eded money the devil s treasurer thank you letter #3 what will happen after casting your spells and working your rituals? 4: sex magic today the mark of the beast< thank you letter #4 the demon of lust thank you letter #5 the occult seduction spell thank you letter #6 a magical threesome thank you letter #7 magical aphrodisiacs the black candle of love thank you letter #8 sex magic for couples 5: ancient secrets of the cabala the tree of life the power of the spheres the sacred names of power the middle pillar circulation ritual using the middle pillar ritual to obtain money the ultimate protection the cabalistic cross the flaming pentagram 6: the esoteric arts secrets of the spirit world secret of the golden light how to recognize signs and omens how one man used visions to receive $300 h

is book has been written in a special way. no matter whether you believe me or not, the magic behind the words is awakening racial memories of a time long ago when this power was free to every man and woman who sought it. using this magical power is simplicity itself. in detail, i ll be explaining how to do it later in this book. the circle of protection in reading these words you will learn many ancient secrets of the occult. this will cause you to glow in a metaphysical sense; spirits can see this glow and are drawn to it, and some will try to mislead you. you can protect yourself from this by taking a handful of salt and, walking in a clockwise direction, sprinkle the salt in a circle around the room all the while saying: let mischievous spirits touch me not< it's a good idea to work th

on returning to consciousness, he surrenders himself to the immediate anticipation of his end, and delivers a farewell address to the setting sun. a stone is rolled back in the pyramid, and a venerable old man issues forth. the old man does not fail to discover the corpses that are strewn about the desert, or to identify their country of origin. when the young officer in his turn is examined, the ancient man takes pity on him, and gives him a magical liqueur that puts the wounded man back on his feet. he follows the old man into the pyramid, and discovers a world of magic. there are vast halls and endless galleries, subterranean chambers piled high with treasures, apparitions of blazing lamps, legions of familiar spirits and there, also, is the black pullet. it is a supernatural version of

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

gic power of the occult to banish the influences that have been holding you back from the life you desire, you will find more and more that the need for the ritual will gradually recede< that will be the time when you can achieve your desires without the need for a magical working of any kind. your powers will be absoluhe contents preface vii introduction 1 part 1: the origins of freemasonry from ancient times to the middle ages 1 the ancient corporations: colleges of builders in rome 4 2 the collegia and the barbarian invasions 18 3 ecclesiastical and monastic associations 34 4 secular brotherhoods: the germanic and anglo-saxon guilds 51 5 the crusades and the templars 62 6 the templars, the francs metiers, and freemasonry 81 7 the templars and the parisian builders 102 part 2. from the a

c objectives and a sense of the sacred. in fact, it is the sacred that is the effective and ultimate cause of these objectives, however different from one another they may appear in the various stages of their evolution. this is an exemplary illustration of an important truth: faith lives only through works and works are worth only the faith that moves them. part 1 the origins of freemasonry from ancient times to the middle ages 1 the ancient corporations: colleges of builders in rome the religious character of the ancient corporations the corporative organization of labor goes back to distant antiquity, and associations of builders are among the most ancient. when humans abandoned the nomadic lifestyle, they formed builders associations to erect durable shelters, protective ramparts, and

his association always had a religious basis. for the people of antiquity, every action of life was commingled with religion. humans considered themselves the playthings of higher powers without whose help it was impossible to succeed at anything. work was notably invested with a sacred nature. oswald wirth, in les mysteres de l'art royal, translated this religious sentiment with great skill: the ancient corporations: colleges of builders in rome 5 the hunter sacrificed to the guardian spirit of the animal he sought to kill, just as prior to chopping down a tree, the carpenter won the approval of the hamadryad. the quarryman, in turn, would have felt he had committed a sacrilege if he began cutting into rock without beforehand obtaining the consent of mother earth, whom he was mutilating

fore effected between the humble mortal and the god who worked through him, using him as an intermediary, therefore deifying the human through work. each trade exalted its tutelary deity. rich in imagination, the ancients were able to poeticize the actions of daily life and give their professional occupations a celestial aura. thus were born the mysteries of the different trades.1 the cult of the ancient builders must have been of a distinct scope, for the noblest object of their labor was the construction of temples in which the gods were worshipped. in addition, human dwellings had religious significance. rituals were an indispensable part of their construction. among the romans the home was the temple of the lares gods. this was true for all ancient peoples and still survives in the tra

ncient peoples and still survives in the traditional societies of the east "the dwelling was not an object, a 'machine to inhabit: it was the universe that man built in imitation of god's exemplary creation, the cosmogony."2 the home was not merely a geometrical space; it was an existential and sacred place. when trade associations were indispensable, as was the case with those of the builders in ancient times, they were of a sacerdotal nature. among the egyptians, the priest embodied a special branch of human knowledge. each grade put its students through a predetermined series 6 the origins of freemasonry from ancient times to the middle ages of studies specific to the art or science that it professed. in addition, for each novitiate degree, students were subjected to trials of initiatio

NECRONOMICON ALAZIF

children endureth throughout the ages. ye shantaks of leng are the work of their hands, the ghasts who dwelleth in zin's primordial vaults know them as their lords. they have fathered the na-hag and the gaunts that ride the night; great cthulhuis their brother, the shaggoths their slaves. the dholes do homage unto them in the nighted vale of pnoth and gugs sing their praises beneath the peaks of ancient throk. they have walked amidst the stars and they have walked the earth. the city of irem in the great desert has known them; leng in the cold waste has seen their passing, the timeless citadel upon the cloud-vieled heights of unknown kadath beareth their mark. wantonly the old ones trod the ways of darkness and their blasphemies were great upon the earth; all creation bowed beneath their

till sunset. all this being accomplished the incense shall be ready for use and possessed of such vertue that he that useth it with knowledge shall have power to call forth and command the infernal legions. nota: when employed in ye ultimate rites the incense may be rendered more efficacious by the addition of one part powdered mummy-egypticus. employ the perfume of zkauba in all ceremonies of ye ancient lore casting ye essences upon live coals of yew or oak. and when ye spirits drawn near, the vaporous smoke shall enchant and fascinate them, binding their powers to thy will. editor's note: in the published edition a series of planetary glyphs and sigils are shown in reference to the above formula. these have been omitted as they are not illustrated in the original manuscript but were prov

he day and hour of saturn the moon decreasing, light thou a fire of laurel and yew boughs and offering the blade to the flames pronounce the five-fold conjuration thus: hcoriaxoju, zodcarnes, i powerfully call upon ye and stir ye up o ye mighty spirits that dwelleth in the great abyss. in the dread and potent name of azathoth come ye forth and give power unto this blade fashioned in accordance to ancient lore. by xenthono-rohmatru, i command you o aziabelis, by ysehyroroseth, i call al azif page 7 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 the o antiquelis, and in the vast and terrible name of damamiach that crom-yha uttered and the mountains shook i mightily compel ye forth o barbuelis, attend me! aid me! give power unto my spell that this weapon that be

ramparts of kadath, for he that beholds their mitred-heads shall know the claws of doom. of kadath ye unknown what man knoweth kadath? for who shall know of that which ever abides in strange-time, twix yesterday, today and the morrow. unknown amidst ye cold waste lieth the mountain of kadath where upon the hidden summit an onyx castle stands. dark clouds shroud the mighty peak that gleams 'neath ancient stars where silent brood the titan towers and rear forbidden walls. curse-runes guard the nighted gate carved by forgotten hands, and woe to he that dare pass within those dreadful doors. earth's gods revel where others once walked in mystic timeless halls, which some have glimpst in sleeps dim vault through strange and sightless eyes. to call forth yog-sothoth for yog-sothoth is the gate

e a red man with a crown of iron upon his head. he commandeth likewise sixty legions and giveth the knowledge of victory in war, and telleth of strife to come. the fifth spirit is called durson and hath with him twenty-two familiar demons and appeareth like a raven. he can reveal all occult secrets and tell of past times. the sixth is vual his form is of a dark cloud and he teacheth all manner of ancient tongues. the seventh is scor, who appeareth like a white snake, he bringeth money at your command. algor is the eighth spirit, he appeareth in the likeness of a fly. he can tell of all secret things and granteth the favours of great princes and kings. the ninth is sefon. he appeareth like a man with a green face and hath the power to show where treasure is hidden. tenth is partas, he hath

NEW WORLD ORDER OR OCCULT SECRET DESTINY

al azif page 17 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 make ye the sigil of transformation and step thou forth into ye grgnew world order or occult secret destiny? terry melanson (conspiracyarchive.com) the new age movement and service to the plan the new world order as envisioned by the elite is hardly a recent undertaking. their s is a philosophy rooted in ancient occult traditions. success is near, and the infiltration of society by new age occultism is the reason for this success. the new world order has never been solely about world government, rather, from the beginning its proponents have been privy to secret doctrines and it is a spiritual plan more than anything. if one failed to take into account the occult nature of the new world order, the

een privy to secret doctrines and it is a spiritual plan more than anything. if one failed to take into account the occult nature of the new world order, they would be remiss. the un and the new age have been bed-fellows since the beginning. america s secret destiny is the product of rosicrucian and freemason forefathers. the new atlantis as proposed in francis bacon s work is almost at hand. the ancient mysteries are being studied for illumination and enlightenment by the new world order s elite. not to mention the new age gurus dutifully recruiting on behalf of the secret brotherhood. in 1980, marylin ferguson compiled and espoused a synthesis involving the theories of transformation and the secret plan of the aquarian age. in her studies of the scientific advancements of this age involv

jesus christ and a personal god. buddhists, shintoist, satanists, secular humanists, witches, witch doctors and shamans all who reject christianity are invited to become trusted members of the new age family. worshippers of separate faiths and denominations are to be unified in a common purpose: the glorification of man. the guardians of the mysteries freemasonry, by its own accord, practices the ancient mysteries of egypt, and has as a primary goal, the re-instatement of this mystery religion for the coming world order. the magical mystery religion of ancient egypt exercised a great fascination over renaissance man, which was incorporated into the newly formed lodges at that time. the mysterious heiroglyphs were considered to be symbols of hidden knowledge. symbols and gestures became a m

achievement he would be well proud, i m sure, of today s mainstream acceptance of those very same occult mysteries. another passage on page 46-47, proves the teaching of freemasonry is the same as new age beliefs: he begins his masonic career as the natural man; he ends it by becoming through its discipline, a regenerated man. this the evolution of man into superman was always the purpose of the ancient mysteries, and the real purpose of modern masonry is, not the social and charitable purposes to which so much attention is paid, but the expediting of the spiritual evolution of those who aspire to perfect their own nature and transform it into a more god-like quality. freemasonry, through its mysteries, will soon usher in a new world religion for the new world order. a modern day tower of

e, alice bailey reveals, thus reviving the churches in a new form, and restoring the hidden mystery (the reappearance of the christ, p. 122) bailey is giving these revelations by her channeled master djwhal khul a disembodied ascended master. her christ is indeed the antichrist in the strictest sense of the word. antichrist means substitute for or in place of christ. she goes on to say that these ancient mysteries were originally given to humanity by the hierarchy [of which djwhal khul is a part of] and contain the entire clue to the evolutionary process, hidden in numbers, in ritual, in words and in symbology; these veil the secret of man s origin and destiny, picturing to him in rite and ritual, the long, long path which he must tread, back into the light (ibid, p.121-22) so what do we h

ONYX TABLET OF SET

thood of set stands as convincing and noble testimony that those who are initiates of it have preceded even yourself. but each of you, for reasons as different as your needs and expressions, now believes yourself to be on a path leading to the priesthood. each has felt or will feel the startling touch of set upon your brow. with fits and starts you pursue your manifold futures. in keeping with an ancient and proven tradition- one which i have firmly ensconced in my own life- i know that you onyx tablet: ot.o.4.10 temple of set author: robertt neilly iv and elizabeth neilly iii date: january 25, 1997 ce revision: html revision: august 8, 1999 ce now ask yourself this question: to whom can i turn? to whom indeed aside from yourself? you have come to know that "guidance" does not mean "favors

number of workings like this, that any priest can pick as his or her battlefield, that will change the temple in a positive way, forever. each would depend on personal choices, each could be put in your icr so that new people would come in to help you out, and, with enough imagination and hard work, will give you something to brag about for years. doing is always more impressive than talking. the ancient priesthood of set no records of the ancient priesthood of set have survived. we know of it only by its reflection, both in the character of set as he was portrayed symbolically and mythologically and in the nature of egyptian priesthoods in general. such details may be studied in categories #1 and #2 of the reading list, and it is assumed that you, by virtue of your recognition to the prie

go sum proposition. unlike descartes, however, we see this phenomenon to be a "thing totally apart" which is not an extension of "god" or anything else. set is the conceptualizer of this principle: the designer. to rewrite the crucial sentence in the above quote from the point of view of a neter "a thing created in the mind thereby exists" this is dangerous ground to tread, so much more so for an ancient egyptian civilization whose entire "natural" cosmology was based upon the perfection and harmony of the universe. former director of cairo's french oriental archaeological institute serge sauneron comments "to understand the attitude of the egyptians, it is necessary to emphasize the striking contrast between their view of the world and ours. we live in a universe which we know is in perpe

ld always be identical "if some problem intrigues the mind, therefore- if some serious event arises to disturb the customary order of things- it could not really be new; it was foreseen with the world. its solution or remedy exists in all eternity, revealed in a kind of universal 'manner of use' that the gods defined in creating the universe itself. what is necessary, therefore, is to find in the ancient writings the formula that foresaw such-and-such a case. before a given event- a physical phenomenon, a catastrophe striking the whole country- the scholar would not seek to discover the actual causes in order to find an appropriate remedy. rather he would examine with scholarly ardor the volumes of old writings to find out if the event had already occurred in some moment of the past, and w

esopotamia, it also made the egyptians aware that there were many other functioning cultures in which the neteru were unknown [at least by their egyptian names. moreover the concept of egypt as just one among a number of nation-states competing for power and influence in the mediterranean, rather than as the one civilization at the center of existence, must have been a most unsettling one to this ancient culture- which previously had been able to discount its neighbors as mere uncultured, barbarian tribes. egypt's solution to this problem was to turn gradually away from a glorification of this life and towards an orientation on the afterlife, where such disturbing dilemmas could be assumed not to exist. this would explain the growing influence and popularity of the osiris cult during the p

PATRON OF SORCERY

a good group of humble, like- minded people, poets and mystics, shouldn't be worked with if you find them; but good luck finding them. the wise would do well to look to themselves, within and beyond, for the emergence of this pattern. the simple act of looking shows that it is occurrit the patron of sorcery dakhla sba 16 july xxxi, aeon of set (1996 ce) during a recent conversation, a student of ancient egypt mentioned to me the cult of isis and osiris and its survival of the fall of egypt as a mediterranean "mystery religion. as an initiate of the modern temple of set, i began to wonder to what extent the original cult of set had survived that civilization, and what documented forms this survival had taken. i found an answer in hans dieter betz's edition of the greek magical papyri in tr

h the gods! i'm he who closed heav'ns double gates and put to sleep the serpent who must not be seen" later in the same text the magician addresses the rising sun..you who are fearful, awesome, threatening, you who're obscure and irresistable, and hater of the wicked, you i call, typhon, in hours unlawful and unmeasured" as mentioned elsewhere, the rising sun was one of the symbols of xepera, the ancient egyptian concept of self-creation. fragments of egyptian are found everywhere in these greek spells. the 'true names "erbeth "pakerbeth" and "bolchoseth" appear repeatedly in invocations of set. they may be corrupted praise names. the words are seen in binding and restraining spells (pgm iv 2145-2240, perhaps pgm vii 467-77, pgm xxxvi 1-34, spells to charm and subject (pgm vii 940-68, pgm

nery of the temple tradition responsible for these spells was dying, or already dead, and it was the individual who now pursued the magical arts for individual ends. freelance practice of this type was solitary and secretive compared to the observances of state cults or even the mystery-religions. this presents problems in evaluating the significance of the papyri as evidence for survivals of the ancient cult of set. the magical papyri presented by betz are thought to have come from a private library in thebes and date from the 2nd century bce through the 5th century ce. we can't be sure if this collection of surviving scrolls is representative, or if it reflects a cult of set in graeco-roman egypt. but they do show that some literate egyptians not only identified typhon with set but invok

f egypt. thessalos, a greek physician, reported that theban priests were scandalized at his inqury as to whether anything remained of the old egyptian magic. nevertheless, an old priest agreed to perform a divination for thessalos. his account of the working corresponds pefectly with descriptions in demotic and greek magical papyri that have come into our hands (robert k. ritner, the mechanics of ancient egyptian magical practice, chicago: university of chicago, 1993, p. 219. we thus have cause to think that these papyri reflect authentic temple practice, and that priests of egypt under greek and roman rule performed such rites until the temples were shut down. whether this includes the invocation of set for aggressive magic, under temple auspices, is an open question. however diabolized s

o: university of chicago, 1993, p. 219. we thus have cause to think that these papyri reflect authentic temple practice, and that priests of egypt under greek and roman rule performed such rites until the temples were shut down. whether this includes the invocation of set for aggressive magic, under temple auspices, is an open question. however diabolized set ma y have become in the final days of ancient egypt, the papyri show that his esteem among magicians survived the destruction of his temples and images. the spells of the theban cache found their way onto curse tablets in rome, athens and jerusalem. details and comparisons of the papyri and tablets are found in john g. gager's curse tablets and binding spells from the ancient world (new york: oxford university press, 1992. more genera

PHILIP NEIL MYTHS LEGENDS EXPLAINED

of gods and heroes, and of the end of time. such stories explain and justify the world, and define our role within creation. once a civilization has become established, the myths that formed it may dwindle into superstition or entertainment, but even so, they never lose their intrinsic power, for the world s mythologies enshrine all the poetry and passion of which the human mind is capable. from ancient egypt to greece and rome, from west africa to siberia, from the hindu concept of brahman and the endless cycle of creation to the eternal dreaming of the australian aboriginals, the same themes recur, as humankind engages with the great mysteries of life and death. the best definition of myth is maya deren s in her book on the voodoo gods: myth, she writes, is the facts of the mind made ma

world in a catastrophe, such as the norse cataclysm called ragnarok, so many record a time, within this creation, when the gods grew angry with humankind, and attempted to destroy them with a flood. the biblical story of the deluge is one of many such accounts, and owes much to the sumerian/babylonian account in the epic of gilgamesh, in which the noah figure is named utnapishtim (see p. 19. the ancient greeks told how zeus tried to destroy mankind with a flood, but prometheus (see p. 24) warned deucalion and pyrrha. manu was saved from the hindu deluge vishnu in the form his fish avatar, matsya (see p. 110. flood myths can be found in peru and in china, among the australian aboriginals and in many native american cultures, including the mandan myth of lone man (see p. 94. even in the 19t

spell of mahadevi, the great goddess. devi is the consort of the god shiva (see pp. 112 13, and is worshiped as benign parvati or uma or as ferocious and vengeful durga or kali. sankara wrote of her in the 9th century, your hands hold delight and pain. the shadow of death and the elixir of immortal life are yours. the combination of delight and pain is not confined to india. the great goddess of ancient mesopotamia, variously called ishtar and inanna, also combined the roles of goddess of love and goddess of war. these dual aspects are explored in the epic of gilgamesh, in which she first desires gilgamesh and then, when he rejects her, exacts a terrible revenge (see p. 18. the egyptian isis became absorbed into roman myth, and it is she who speaks, with the unmistakable voice of the grea

e great goddess, to lucius, the hero of apuleius novel the golden ass, when he is initiated into her cult: i am nature, the universal mother, mistress of all the elements, primordial child of time, sovereign of all things spiritual, queen of the dead, queen also of the immortals, the single manifestation of all gods and goddesses that are. holding the world together in the mysteries of eleusis in ancient greece, the great goddess formed the central focus of greek religion (see p. 29. these rituals, open only to the initiated, related to the myth of the grain goddess demeter, and her daughter persephone, the ineffable maiden. those who witnessed the rites were assured of a new birth in death. the mysteries were thought by the greeks to hold the entire human race together. such a belief illu

anthropologist paul radin (published under the title neolithic mother goddess the venus of willendorf, a stone figurine of a fertility goddess found at willendorf in austria, dates from the neolithic period. the breasts and belly are deliberately exaggerated in this representation of the great mother goddess. nut, the egyptian all-mother the egyptian sky goddess nut arches over the earth in this ancient tomb painting. she is about to swallow the evening sun, which is shown again on her upper arm as it starts its night journey. nut became regarded as the mother of all, for even the sun god re entered her mouth each night to travel through her body and be reborn next morning. a figure of nut inside egyptian coffin lids promised the same nurture and rebirth for the souls of the dead. introdu

PHOSPHORUS

o are natural at this gnosis will pass through quickly, while some will require a more detailed and refined purpose in this grade. the circles of initiation as grades are a magickal transformation of self. they are dynamic as they are essentially the individual becoming as lucifer and lilith the adversary. some will find the plethora and multi-cultural symbolism something they resonate with, from ancient egyptian, hebrew, persian, european and english focuses of symbolism from set as the luciferian initiator, hecate, ahriman or lilith. the path is long; the road thorn covered yet the emerald grail filled with the elixir of gold and silver. initiates are able to join the black order of the dragon after they have become unto the grade i the blackened forge of cain. the initiate may indicate

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

as a legitimate rite of free- masonry; that the bodies of it in the united states of america are entitled to and receive no consideration, it having been constantly used here for purposes of private profit; and that elsewhere in the world it has only here and there two or three isolated supreme powers which cannot be recognized by nor have relations of correspondence and amity with, those of the ancient and accepted scottish rite. xalbert pike, january c a, b i i e1 during the eighteenth and nineteenth centuries, degree fabricators created literally scores of masonic rites, most of which disappeared leaving little or no trace. of all the rites that survived, however, the most significant remains the ancient and accepted scottish rite. founded in b i a b in charleston, south carolina, it h

states of america and have been placed in the archives of the supreme council, d d x, s.j.,washington,d.c. n o t e s b. albert pike, jan. c a, b i i e,official bulletin of the supreme council, d dd degree for the southern jurisdiction of the united states, vol.vi (gr or of charleston [washington, d.c],apr, b i i e, pp. d f i v f j. c. transactions of the supreme council of the d dd degree, of the ancient and accepted scottish rite of free-masonry, for the southern jurisdiction of the united states of america. b i f h to b i g g. reprinted (washington: joseph l. pearson, printer, b i h i, pp. d e i v f a; d g b v g j. d. the grand college of rites of the u.s.a.minutes of fourth annual convocation, p. e.mimeographed typescript.washington,d.c, feb. c c, b j d g. copy in the archives of the su

graphed typescript.washington,d.c, feb. c c, b j d g. copy in the archives of the supreme council, d d x, s.j.,washington,d.c. volume j, c a a b b e j the spurious rites of memphis and misraim b f a heredom albert pike& william l. cummings figure b. jacques etienne marconis de negre, j h x,grand hierophant of the rite ofmemphis. from the constitution and general statutes for the government of the ancient and primitive rite of freemasonry. k (new york: excelsior printing co, 1874. the gr and ori e n t of f ranc e and t h e r i t e of memph i s albert pike, 33 x iam not aware that either the rite of mizraim or that of memphis is disposing of its cheap wares within our jurisdiction. in the northern jurisdiction the latter is declared to have assumed a position in relation to the other orders

ca a sovereign grand sanctuary of conservators-general of the order. this is the highest authority known to the rite under it a sovereign council general has been established for new england which is flourishing.other state and combined state organization are under rapid headway, the whole embracing many hundred working members. harry j. seymour j gth, is the sov gr master of the sov sanctuary of ancient and primitive free-masonry according to the rite of memphis, in and for the continent of america; and robert d. holmes, j fth, is the general grand expert. both these brethren are members of the supreme council for the northern jurisdiction of the united states, at new york -which claims to be the regular council for that jurisdiction. if these brethren have not sworn never to receive or r

se brethren have not sworn never to receive or recognize any higher degree in masonry than the d dd, they are not d dds. if they have so sworn, they have violated their obligations, because they do acknowledge and have received degrees pretending to be higher, since they pretend to give the d dd as one of their degrees, the g gth, perhaps. i had occasion, recently, to heal a brother( d c x of the ancient and accepted rite, resident in nevada, who exhibited to me his patent of the j eth degree, signed by bros seymour and edmund p.hays, sov gr commander of the present new york supreme council, among other persons. that brother informed me that he received the whole of his degrees at once, from the bst to volume j, c a a b b f b the spurious rites of memphis and misraim the j eth, the whole i

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

allenge and gives excitement and purpose to the game. if there were no opposition to overcome, there would be no pleasure or sense of accomplishment in the game whatsoever. likewise, though it is not a game, the existence of evil in the world is for the pleasure gained by its destruction and to create free choice and challenges for human beings. these two parts of keter are called atik yomin (the ancient of days, and arich anpin (the long face. atik yomin corresponds to pleasure and arich anpin corresponds to desire. the difference between the desire of arich anpin (the long face) and the desire of adam kadmon (primal man) is that the desire of adam kadmon is not yet for any specific thing. rather, it is the general perception of himself, as a whole, which includes many particular desires

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

n the beginning of the portion of the torah read this week, isaac and rebecca pray for children: gisaac entreated g-d opposite his wife, because she was barren. h1 when g-d fs infinite light descends, it becomes manifest in atika, that is, in arich anpin [arich anpin extends throughout] the entire measure of atzilut; the other [partzufim] enclothe arich anpin [to various extents. atika means gthe ancient one h or gprimordial one. h the partzuf that develops from the inner dimension of keter is called atik yomin, but the term atika kadisha( gholy ancient one h) or just atika( gthe ancient one h) refers to the partzuf that develops from the outer dimension of keter, arich anpin. arich anpin is synonymous with the will. g-d fs will to manifest at any particular level is what is responsible fo

oughout the torah. as we have also explained previously, the priest (kohen) expressed the divine attribute of chesed, while the levite (levi) expressed the attribute of gevurah. the beard moreover is a garment, as it is written, ghis robe was like white snow [and the hair of his head was like pure wool] h6 and the beard is the attribute of gand acquits. h the verse quoted is a description of gthe ancient of days, h which, although usually as a term refers to the partzuf of atik yomin, is evidently taken here to refer to arich anpin (which, after all, enclothes atik yomin just as the other partzufim of atzilut enclothe it. the grobe h in this verse is understood to be a white, flowing beard. the second half of the verse speaks of the hair of the head being like gpure wool. h the word for us

the other attributes; there must be the purity of intention (signified by the purity of sexual energy, the energy of yesod) as well. furthermore, it is well known that the tribes were not meant to reflect the ten sefirot but rather twelve extremities, which exist in malchut as the twelve cattle, as is explained elsewhere. 2 1 chronicles 29:10. the arizal on parashat vayeisheiv 191 it was known in ancient times that a central prerequisite for establishing the people of the covenant, the family that would develop into the nation that would carry the divine message to the rest of humanity, was a family of twelve sons, all of whom would be worthy of this mission. thus, we see, for example, that abraham and his brother nachor both sought to expand their families to this number of sons by taking

y and successfully transform them, together with the rest of the world, into g-d fs home [thus] he was the 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

s with self-awareness and ego. but as long as the damage has not extended beyond these three [i.e, netzachhod- yesod of malchut, it is called ghalf of the kingdom. h [it will be observed that] when we combine the mem-vav from the word for gdeath h with the word for guntil h [ad, we have the word for gaggressive h [mu fad. for guntil h alludes to tiferet, as in the verse, guntil the desires of the ancient 24 bava kama 2:4. 25 song of songs 5:2, 6:9. 26 genesis 25:27. 27 micah 7:20. 28 par. genesis 25:27. the arizal on parashat mishpatim (2) 327 hills. h29 when the blemish occurs the fourth time [evil] reaches the tiferet [of nukva. then the letters mem-vav combine with the letters ayin-dalet.which signify tiferet.and the ox becomes mu fad. tiferet here, although strictly referring to tifere

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

er, new york, 1946. few mystics or occult teachers have taken general semantics to their bosoms. most of them, i fancy, know nothing about the subject. a few hold it in disdain, perhaps out of fear. with considerable pleasure, i urge every student to read theproblem of good and evil or the chrisfos by vitvan (school of the natural order, baker, nevada. both of these books attempt to correlate the ancient wisdom both of the east and the west with the techniques ofcount o r z b swkhio developed general semantics. reading this literature should considerablv broaden the mental and spiritual horizons of&e sincere and serious student. it h l al so help him keep a le&l head where the occult jungle is concerned, so that he will not fall prey to the vast mass of fantasy and hysteria which have sadl

followed the counsel detailed in the introduction to the first volume (volumes i and i1 of the first edition. exactly the same procedure should be followed where this particular volume is concerned as with the first. these volumes are nothing less than an encyclopedia of practical occultism, and the wise student will regard them as absolutely that, and perhaps a good deal more. most phases of the ancient knowledge are explored and described in full in one document or another. they need to be read and studied and practiced over a long period of time for their usefulness fully to be realized. an encyclopedia should be handled with loving care; how much more so then, an encyclopedia which elaborates so many hitherto obscure aspects of the secret knowledge "before all things are the chaos, the

i. meant "igne natura renovatur integra "the whole of nathre is renewed by fire" another example of about the same period elaborated the four letters to "igne nitrum raris invenitum" translated as "shining (or glittering) is rarely found in fire" the jesuits in their day interpreted it as "justum necare regis impiusu-'lt is just to kill an impious king" j.s.m. ward in his book freemasonry and the ancient gods gives yet another example: the golden dawn i. yam= water n. nour =fie r. ruach= air i. yebeshas= earth thus the four letters may be used as hebrew initials of the four ancient elements. in the nineteenth century when the hermetic order of the golden dawn came to be formed, these letters were picked up and integrated into the complex structure of the order symbolism. to understand the

rine and system of theosophy and hermetic science and the higher alchemy from a long series of practised investigators whose origin is traced to the fratres roseae crucis of germany, which association was founded by one christian rosenkreutz about the year 1398 a. d "the rosicrucian revival of mysticism was but a new development of the vastly older wisdom of the qabalistic rabbis and of that very ancient secret knowledge, the magic of the egyptians, in which the hebrew pentateuch tells you that moses the founder of the jewish system was learned, that is, in which he had been initiated" in a slender but highly informative booklet entitled data of the history of <17> the rosicrucians published in 1916 by the late dr. william wynn westcott, we find the following brief statement "in 1887 by pe

nd purports to understand the nature of the universe must be studied before the sigruficance of the grades can be appreciated. one of the most important backgrounds of the system is the scheme of the qabalah, a jewish system described at length in my tree of life and the knowledge lectures herein. since it is primarily a mystical method, the qabalah has innumerable points of identitvwith the more ancient systems elaborated by other peoples in other ;arts of the world. 1ts most important roo concepits that the uitirnate root from which this universe, with all things therein, has evolved is ain souh aour, infinite or limitless light. b far as our "minds are capable of conceivikg such metaphysical abstractions, this is to be understood as an infinite ocean of brilliance wherein all things are

REGARDIE TALISMANS

st infinite meanings of these saturn symbols should also help to implant in the depths of the psyche the spiritual essence required. some form of ritual consecration should be attempted, after which the talisman, wrapped in an indigo silk pocket, should be carried on the person all the time. the student should also seriously consider the advisability of making a talisman for each one of the seven ancient planets, and thus a different one for use every day of the week. in this manner, the daily use of the appropriate talisman may help rectify some of the astrological imbalances in his horoscope and in his personality make-up. this idea is not necessarily new or revolutionary. it has been suggested before in a somewhat different area. students of alchemy, familiar with what is called the les

e of miscopying in latin: though this was found, even so, not to be altogether true. but there it was hebrew, latin, and sometimes greek were the classical languages used in writing inscriptions around the margin of the talismans, as may be seen by consulting the greater key of king solomon. the principles involved are still valid. for many years, when experimenting with talismans, i followed the ancient rules. and i must admit that when a little ingenuity and artistic inventiveness were employed, the results turned out to be very beautiful and striking, and certainly most effective. the student can be honestly counseled to follow the classical rule if he finds himself drawn in that direction, as i have been in the distant past. chapter four talismans of the five elements in this manual i

en a little ingenuity and artistic inventiveness were employed, the results turned out to be very beautiful and striking, and certainly most effective. the student can be honestly counseled to follow the classical rule if he finds himself drawn in that direction, as i have been in the distant past. chapter four talismans of the five elements in this manual i would like to adapt these classical or ancient principles to a somewhat simpler and perhaps more modern style. the fundamental rules are still traditional and classical of course, but the method of application may be found more direct, and less arduous and obscure. for example, i suggest that the selected verses from the bible may be copied on to the talisman in english, without recourse to hebrew or latin or greek if the reader is unf

t here that rituals and talismans and all ceremonial magic become effective not only because of the employment of the trained will and imagination, but primarily by virtue of the affective arousal of which he is capable. enthusiasm or a divine frenzy is the primary productive factor. moreover, in place of the traditional seven planets, let me suggest a far simpler classification: that of the five ancient elements earth, air, water, fire and ether, the quintessence. and going further, i believe we can find the golden dawn attributions to these five elements a broad base of meaning into which most projects may be classified. their divinatory meanings as given in the section on tarot provide us with the major materials we need. for example, the following may be used as our foundation: earth:

talisman can be charged or consecrated all the way through the process of drawing it. in that case, carrying it on one s person would, by its constant presence and suggestion, go far toward gradually eliciting the desired response. if however the student is just beginning his studies in this area, not much of a magical charge will be contributed to the talisman while making it. in that case, the ancient tradition demands a further process. the magical position is that, under these circumstances, the talisman itself is nothing but dead and inert material. it may well be compared with the candidate for initiation. of himself, he can do nothing. he has tried to lift himself up by his own bootstraps, but to no avail. now the process of initiation, takes over with a view to opening the candida

RELIGIOUS TENANTS OF THE YEZIDI

y of witnessing many of their religious rites and ceremonies, and of gleaning a mass of information respecting them which i shall now proceed to lay before my readers. the family name of the tribe is d seni (pl. duasen) by which title they are frequently spoken of both by christians and mohammedans. they themselves also use the term, but can give no other account of its origin than that it is the ancient appellation of their race, which according to their account existed in these parts from time immemorial. whence they sprung, from what source they derived their creed, what is meant by many of their religious observances, are subjects upon which the yezeedees of the present day are thoroughly ignorant. in physiognomy they resemble the coords, whose language is in general use among them, an

. whence they sprung, from what source they derived their creed, what is meant by many of their religious observances, are subjects upon which the yezeedees of the present day are thoroughly ignorant. in physiognomy they resemble the coords, whose language is in general use among them, and i think it cannot be doubted that p. 112 they are of the same stock with this people, and descendants of the ancient assyrians. the origin of the name of "yezeedee" by which they are more commonly known, is referred by some among them to yezeed ibn moawiyah, but this is only a stratagem to secure their toleration by the mohammedans. for a like purpose one of the tombs in the temple of sheikh adi is ascribed to hasanool- basri whereas i have been assured that the sheikh who is said to be buried there was

d as a blind, and in order to prevent the moslems from desecrating; their sacred shrine. we have already noticed a similar subterfuge as practised by the christians of this district, and hence the convent of mar behn m is commonly called "khudhr elias" and that of mar mattai "sheikh matta" i think it cannot be doubted that the term "yezeedee" is derived from yezd, one of the titles applied by the ancient persians to the supreme being "we are yezeedees" said sheikh n sir to me on one occasion "that is, we are worshippers of god" but a difficulty then arises as to the person of him whom they designate "sheikh adi" and who there is every reason to believe also represents the deity in their theology. the conversation which i held with the guardians of the temple clearly leads to this conclusio

39) it is possible that the bird borne by warriors, in a bas-relief from the centre palace. way represent the iynges" there can be little doubt, but that the melek taoos is in substance the ferouher of zoroastrianism; and i think it very probable, that this image in used for purposes of divination in the secret assemblies of the modern yezeedees. the worship of a bird appears to have been a most ancient species of idolatry; it in condemned expressly in dent. iv. 16, 17 "lest ye corrupt yourselves and make you a graven image, the similitude of any figure the likeness of any fowl that flieth in the air" p. 128 i am of opinion, however, that the modern yezeedees have borrowed little from christianity beyond what was incorporated into their system by their more learned and zealous forefathers

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

nd with it faith can remove mountains. prepare then to undergo theelementary tests requires by our order.let the aspirant be conducted to the gate of life, and there be unfolded to him the elementary tests,and primary secrets of nature and truth.the aspirant, with the attendants, pass towards the north, then southward to the front of the 1stancient, who places a little clean earth on his lips.1st ancient: and the voice of the first ancient was heard, saying "hearken ye aspirant. death is the gate oflife, fear not to enter therein, for in the dust are sown the seeds of immortality."i disclose the pass-word, immortalityrituals of the societas rosicrucianis in angliazelator6 the aspirant is instructed to place his right hand upon his heart, and is then conducted to the south,then back by the

the first ancient was heard, saying "hearken ye aspirant. death is the gate oflife, fear not to enter therein, for in the dust are sown the seeds of immortality."i disclose the pass-word, immortalityrituals of the societas rosicrucianis in angliazelator6 the aspirant is instructed to place his right hand upon his heart, and is then conducted to the south,then back by the north in front of the 2nd ancient; who plies a fan twice or thrice, that the aspirantmay feel the motion of the air.2nd ancient:and the voice of the 2nd ancient was heard, saying "behold, the very air we breathe is full ofmystery; but the love of god surpasseth all things, visible or invisible, while hope is the inheritanceof man on earth."i disclose the pass-word, hope.the aspirant is instructed to place his hand as befor

.2nd ancient:and the voice of the 2nd ancient was heard, saying "behold, the very air we breathe is full ofmystery; but the love of god surpasseth all things, visible or invisible, while hope is the inheritanceof man on earth."i disclose the pass-word, hope.the aspirant is instructed to place his hand as before, and is thus conducted toward the north andaround toward the south in front of the 3rd ancient, who sprinkles him with pure water.3rd ancient:and the voice of the 3rd ancient was heard, saying "let us approach the house of sanctificationwith clean hands and purified hearts, for our strength is in the omnipotent deity."i disclose the pass-word, strengthens.the aspirant is instructed to place his hand as before, and is thus conducted toward the south andaround toward the north in fron

sprinkles him with pure water.3rd ancient:and the voice of the 3rd ancient was heard, saying "let us approach the house of sanctificationwith clean hands and purified hearts, for our strength is in the omnipotent deity."i disclose the pass-word, strengthens.the aspirant is instructed to place his hand as before, and is thus conducted toward the south andaround toward the north in front of the 4th ancient, who causes the aspirant to feel the heat offlame.4th ancient:and the voice of the 4th ancient was hear, saying "let us enter the temple of perfection and shrinknot from the ordeal of fire, for the wrath of the holy one consumeth only the impious andimpenitent."i disclose the pass-word, virtue.these four pass-words of the ancients form the aphorism immortal hope strengthens virtue, theinit

n theaphorism is pronounced he bows; and further he is caused to repeat the i\ h\ s\ v .the aspirant continues toward the north with his companions and around toward the south until heis in front of the celebrant, but west of the altar.celebrant: my brother, the tests though which you have successfully passed are elementary, but in them liemany secrets, which will hereafter be revealed to you. in ancient times, knowledge as to the mosthigh was not made known without due preparation on the part of the aspirant, through purificationsrituals of the societas rosicrucianis in angliazelator7 by earth, air, water and fire, as well as by signal proofs of the applicants morality, virtue,prudence, and zeal. having advanced thus far with cheerfulness, are you willing to assure us of your good faith b

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

rine of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, june, 2001. typeset in bauer bodoni and waters titling. part i: the doctrine of transcendental magic 1 introduction behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the seal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our

hey destroyed or distracted those who allowed themselves to be beguiled by their honeyed eloquence or by the sorcery of their learning. the women whom they loved became stryges and their children vanished at nocturnal meetings, while men whispered shudderingly and in secret of bloodstained orgies 2 the doctrine of transcendental magic and abominable banquets. bones had been found in the crypts of ancient temples, shrieks had been heard in the night, harvests withered and herds sickened when the magician passed by. diseases which defied medical skill appeared at times in the world, and always, it was said, beneath the envenomed glance of the adepts. at length a universal cry of execration went up against magic, the mere name became a crime and the common hatred was formulated in this senten

and thebes? psyche is the sister of eve, or rather she is eve spiritualized. both desire to know and lose innocence for the honour of the ordeal. both deserve to go down into hell, one to bring back the antique box of pandora, the other to find and to crush the head of the old serpent, who is the symbol of time and of evil. both are guilty of the crime which must be expiated by the prometheus of ancient days and the lucifer of the christian legend, the one delivered by hercules and the other overcome by the saviour. the great magical secret is therefore the lamp and dagger of psyche, the apple of eve, the sacred fire of prometheus, the burning sceptre of lucifer, but it is also the holy cross of the redeemer. to be acquainted with it sufficiently for its abuse or divulgation is to deserve

the bible, with all its allegories, gives expression to the religious knowledge of the hebrews only in an incomplete and veiled manner. the book which we have mentioned, the hieratic characters of which we shall explain subsequently, that book which william postel names the genesis of enoch, existed certainly before moses and the prophets, whose doctrine, fundamentally identical with that of the ancient egyptians, had also its exotericism and its veils. when moses spoke to the people, says the sacred book allegorically, he placed a veil over his face, and he removed it when communing with god: this accounts for the alleged biblical absurdities which so exercised the satirical powers of voltaire. the books were written only as memorials of tradition and in symbols that were unintelligible

nce, and the violent only shall carry it away' the door of truth is closed, like the sanctuary of a virgin: he must be a man who would enter. all miracles are promised to faith, and what is faith except the audacity of will which does not hesitate in the darkness, but advances towards the light in spite of all ordeals, and surmounting all obstacles? it is unnecessary to repeat here the history of ancient initiations: the more dangerous and terrible they were, the greater was their efficacy. hence, in those days, the world had men to govern and instruct it. the sacerdotal art and the royal art consisted above all in ordeals of introduction 13 courage, discretion and will. it was a novitiate similar to that of those priests who, under the name of jesuits, are so unpopular at the present day

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

if it appear to thee uncertain and vagrant, it is because thy beams cannot penetrate far enough to take in the circumference of the ellipse which has been allotted for my course. my fiery hair is god's beacon; i am the messenger of the suns, and i renew my strength continually in their burning heat, that i may dispense it on my journey to young worlds which have as yet insufficient warmth, and to ancient stars which have grown cold in their solitude. if i weary in my long travellings, if my beauty be less mild than thine own, and if my garments are not unspotted, yet am i a noble daughter of heaven, even as thou art. leave me the secret of my terrible destiny, leave me the dread which surrounds me, curse me even if thou canst not comprehend; i shall none the less accomplish my work, and co

llenism, and it could not be restored by the false moderation of the philosopher julian, surnamed perhaps unjustly the apostate, since his christianity was never sincere. the ignorance of the middle ages followed, opposing saints and virgins to gods, goddesses and nymphs; the deep sense of the hellenic mysteries was less understood than ever; greece herself did not only lose the traditions of her ancient cultus but separated from the latin church; and thus, for latin eyes, the greek letters were blotted out, as the latin letters disappeared for greek eyes. so the inscription on the cross of the saviour vanished entirely, and nothing except mysterious initials remained. but when science and philosophy, reconciled with faith, shall unite all the various symbols, then shall the magnificences

erect and praying. when the strong become weak, when virtues are corrupted, when all things bend and sink down in search of a shameful pasture, the spirit of christ is erect, gazing up to heaven and awaiting the hour of his father. christ signifies priest and king by excellence. the christ-initiator of modern times came to form new priests and new kings by science and, above all, by charity. the ancient magi were priests and kings, and the saviour's advent was proclaimed to them by a star. this star was the magical pentagram, having a sacred letter at each point. it is the symbol of intelligence which rules by unity of force over the four elementary potencies; it is the pentagram of the magi, the blazing star of the children of hiram, the prototype of equilibrated light. towards each of i

rding to the proverb, his second nature. by means of persevering and graduated athletics, the powers and activity of the body can be developed to an astonishing extent. it is the same with the powers of the soul. would you reign over yourselves and others? learn how to will. how can one learn to will? this is the first arcanum of magical initiation, and that it might be realized fundamentally the ancient custodians of sacerdotal art surrounded the approaches of the sanctuary with so many terrors and illusions. they recognized no will until it had produced its proofs, and they were right. power is justified by attainment. indolence and forgetfulness are enemies of will, and for this reason all religions have multiplied their observances and made their worship minute and difficult. the more

ject the sacred kabalist says expressly: ghe that hath understanding h that is, the key of kabalistic numbers. glet him count the number of the beast, for it is the number of a man, and his number is six hundred three score and six. h it is, in fact, the decade of pythagoras multiplied by itself and added to the sum of the triangular pantacle of abracadabra: it is thus the sum of all magic in the ancient world, the entire programme of human genius, which the divine genius of the gospel sought to absorb or transplant. these hieroglyphical combinations of letters and numbers belong to the practical part of the kabalah, which, from this point of view, is divided into gematria and themura. such calculations, which now seem to us arbitrary or devoid of interest, belonged then to the philosophic

ROBERT KIRK WALKER BETWEEN WORLDS

foyle, thus reawakening my dormant interest in the secret commonwealth and the lore of the second sight which runs in my own family. the concept of rendering the original text into modern english, in addition to a new short commentary which i had long intended to write, was suggested to me by folklorist jennifer westwood during a bus journey through the highlands of scotland in pursuit of elusive ancient sites. in which situation, as robert kirk himself would say, such antic fancies as fairy-lore and wrestling with the wraiths and aery substance of his book were made sensible both to the intellectual and visive faculties. http//www.dreampower.com/kirk_wbw/pg_vi.htm (1 of 6 [10/9/2001 12:32:27 am] robert kirk- walker between worlds(pages vi-xiv) r.j. stewart bath, 1990 *superior figures ref

e compatible with the basics of christianity. his secret commonwealth has long been one of the major sources for fairy lore and the second sight though kirk wrote this short book not as a 'folklore' collection but as a general survey of the relationship between seership, second sight, and multifold worlds or dimensions- a survey which he held to contain truth, enduring tradition, and fragments of ancient wisdom. for the modern reader or student of magical traditions there are many clear connections to what we now think of as shamanism, pagan celtic religion, and to elements of native american tradition in kirk's short book. there seems to be a close connection between many of the techniques of vision and magic, and the literal nature of otherworlds described in the seventeenth century by r

lated to otherworldly experiences, we find a coherent and often systematic tradition. this tradition may, in itself be traced back to primal roots, to cultures in which the relationship between humanity and the land are paramount. yet within such a relationship is the seed of religion, metaphysics, philosophy, and complex systems of magical psychology. such systems persisted in various forms from ancient times, and have reappeared from the renaissance through to the present day. the modern popular interest in 'occult' matters is founded upon such traditions, though sometimes in a corrupt and trivialized form. to examine kirk we should not assume that we are dealing only with folklore in the sense of literary preservation or a collection of specimens of gaelic superstitions: we are dealing

olarship' more recently rd anne ross, herself gaelic-speaking, has published a short study, the folklore of the scottish highlands [2] which includes contemporary examples of http//www.dreampower.com/kirk_wbw/pg_1.htm (1 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 1-9) continuing tradition. kirk himself correctly affirmed that the second sight and fairy contact were very ancient occurrences perpetuated into his own time among simple country people: modern folklore has shown how enduring such traditions are. apart from that of kirk, a number of other seventeenth and eighteenth-century accounts of the second sight exist, ranging from books to letters,[3] and the subject aroused much interest. dr johnson, the eminent rationalist and skeptic, compiler of one of the fi

was the famous astrologer, doctor of medicine, and prophet, michel de notre- dame, nostradamus. the techniques used by nostradamus were clearly defined in his own words,[8] and far from being a hermetic or kabbalistic system, as we might expect from a jewish (converted to christian) doctor, he uses a system of prophetic inspiration that may be traced back to both the classical greek and roman and ancient celtic world. we shall return introduction 5 to this tradition again, for there are many implications of it in kirk's book, and it is also found clearly described in the twelfth- century works of geoffrey of monmouth on merlin [18& 20, whose prophecies are similar in many ways to those later prophecies of nostradamus. kirk was, of course, aware of merlin traditions and cites them in two in

RUBY TABLET OF SET

have been deeper than this: in english ingle- as in ingle-nook- meant fire, and according to skeat it also meant a darling or a paramour. worldwide copyright 1990, 1998-2001, rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_171.htm [10/9/2001 12:37:42 4 napaka! zaznamek ni definiran. a guide to effective public speaking. napaka! zaznamek ni definiran. philosophy ancient egyptian philosophy inhabiting a land characterized by the regularity of the elements (behavior of the winds, the nile, the climate, the sun, and the skies, the egyptians sought perfection in stability, harmony, symmetry, geometry, and a cyclical [as opposed to progressive or linear] concept of time. egyptian achievements, correspondingly, were in areas such as astronomy, mathematics, medi

ssive or linear] concept of time. egyptian achievements, correspondingly, were in areas such as astronomy, mathematics, medicine, and architecture. egyptian religion and art tend to be oversimplified in many modern treatments, due in part to the absence of verifiable data in later history until the deciphering of hieroglyphics by champollion in 1822. because of the destruction and despoliation of ancient egyptian records and works of art by religious fanatics of later eras, it is estimated that modern archaeologists have at their disposal less than 10% of that country's cultural creations from which to reconstruct its values. classification: v2- 102- 1 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revision: oct 07, 1997 ce subject: philosophy reading list

mately destroyed by foreign conquerors (persia, macedonia, rome) and her inability to adapt to the continuing competition of foreign cultures. her new empire of the setian (xixxx) dynasties was a protectionist backlash rather than an effort to "civilize" or create a permanent empire [as per macedonia, persia, or rome. mesopotamian philosophy mesopotamia is that area (the "fertile crescent) in the ancient near east generally defined to include sumer (beginning ca. 2500 bce, babylonia (b. 2000 bce, and assyria (b. 1300 bce, and which shared cultural ties with canaan (b. 1400 bce) and israel (b. 1200 bce. all of the mesopotamian cultures were polytheistic, with the exception of israel in its later development. humanity was considered to have been created merely to serve the local divinity or

most of the property [on behalf of the god(s. those gods were anthropomorphic, with essentially human motives and desires which were manifest through the forces of nature. the generally harsher and more unpredictable elements in mesopotamia may partially explain the generally harsher and more unpredictable personalities of the mesopotamian gods in contrast to the egyptian neteru. like egypt, the ancient near east shows a blending of the scientific and the emotional. supernatural beings were thought to be intimately involved with human fortunes on a daily basis. hence the "life experience" of a mesopotamian was as much magical as it was rational. whereas the egyptian political system was strongly centralized and monarchic, the earliest mesopotamian cultures tended to be localized and democ

gyptian, but significantly inferior in medicine, geometry, and architecture. in the "old testament" of the bible a distinction between religion and politics is drawn, with the former assuming the right to criticize the latter. the hebraic kingship is notable as being primarily secular in responsibility; interaction with and representation of yahweh was the responsibility of a separate priesthood. ancient hebrew religion progressed through four stages (1) pre-mosaic animism and magic (2) national monolatry (one god but toleration of others (3) monotheism, and (4) dualism [adapted from persian zoroastrianism (after zaratustra, ca. 600 bce. dualism involves a conflict between two opposing forces of the cosmos in persia ahura mazda vs. ahriman, and later in israel yahweh vs. satan. the hebraic

SABBATIC KABALA OF THE CROOKED PATH

at the book also contains another book (book one) that will not be discussed in this short treatise. the number 11 not chosen at random since it is the half of the sacred alphabet and the aats themselves represents double houses and through this all 22 letters are marked in its own right and reflecting its adversary. the significance of the number 11 should be well enough debated by adepts of the ancient arte and this number which reflects the vortex of deaths rainbow-gnosis will be left alone in this treatise. as stated, the 11 cells are formed by twin letters of the sacred alphabet, forming a double-current. within the houses the powers reflected should be associated with sah, the right-hand palace of the great double house and the left hand palace which name will remain secret and hidde

cts, also known as the azoth. this is quoted later in the text in the following well-compromised extract "magick is the transmutability of the quintessence of all nature called azoth (supreme occult agency of change. cell 0 being the aat of the 1st and 12th letter of the sacred alphabet this aat is the first cell of power associated with the letters a and l (ayin and lamed. this cell inhabits the ancient one of spirit which in this case can be assimilated with the vast powers of the black man of the sabbath or apethiui. the basic principle of the black mans function is to be found in the void (p. 99 gives a call unto this power as well as a formulae of this aats primal atavism from p. 99-103. this cell is the source of creation of the magical alphabet. in the call gods like exu, odin, shiv

SALMANRUSHDIE THESATANICVERSES

nnuendo and nudge, but that's no reason for sinking to their level. why tarnish her reputation now? who was she? rich, certainly, but then everest vilas was not exactly a tenement in kurla, eh? married, yessir, thirteen years, with a husband big in ball-bearings. independent, her carpet and antique showrooms thriving at their prime colaba sites. she called her carpets _klims_ and _kleens_ and the ancient artefacts were _anti-queues. yes, and she was beautiful, beautiful in the hard, glossy manner of those rarefied occupants of the city's sky-homes, her bones skin posture all bearing witness to her long divorce from the impoverished, heavy, pullulating earth. everyone agreed she had a strong personality, drank _like a fish_ from lalique crystal and hung her hat _shameless_ on a chola natraj

ll to another. the distance between cities is always small; a villager, travelling a hundred miles to town, traverses emptier, darker, more terrifying space. what changez chamchawala did when the aeroplane took off: trying not to let his son see him doing it, he crossed two pairs of fingers on each hand, and rotated both his thumbs. and when they were installed in a hotel within a few feet of the ancient location of the tyburn tree, changez said to his son "take. this belongs to you" and held out, at arm's length, a black billfold about whose identity there could be no mistake "you are a man now. take" the return of the confiscated wallet, complete with all its currency, proved to be one of changez chamchawala's little traps. salahuddin had been deceived by these all his life. whenever his

, even if there was only paper in the toilets and tepid, used water full of mud and soap to step into after taking exercise, even if it meant a lifetime spent amongst winter--naked trees whose fingers clutched despairingly at the few, pale hours of watery, filtered light. on winter nights he, who had never slept beneath more than a sheet, lay beneath mountains of wool and felt like a figure in an ancient myth, condemned by the gods to have a boulder pressing down upon his chest; but never mind, he would be english, even if his classmates giggled at his voice and excluded him from their secrets, because these exclusions only increased his determination, and that was when he began to act, to find masks that these fellows would recognize, paleface masks, clown-masks, until he fooled them into

d that come from, the long forgotten toothpaste advertisement? and the vowel sounds, distinctly unreliable. watch out, chamcha, look out for your shadow. that black fellow creeping up behind. on the second night she arrived at the theatre with two friends in tow, a young marxist film-maker called george miranda, a shambling whale of a man with rolled-up kurta sleeves, a flapping waistcoat bearing ancient stains, and a surprisingly military moustache with waxed points; and bhupen gandhi, poet and journalist, who had gone prematurely grey but whose face was baby-innocent until he unleashed his sly, giggling laugh "come on, salad baba" zeeny announced "we're going to show you the town" she turned to her companions "these _asians_ from foreign got no shame" she declared "saladin, like a bloody

l. he had started feeling insecure there of late, because the most recent batch of burglars had taken not only the usual video and stereo but also the wolfhound guard dog. it was not possible, he had begun to feel, to live in a place where the criminal elements kidnapped the animals. pamela told him it was an old local custom. in the olden days, she said (history, for pamela, was divided into the ancient era, the dark ages, the olden days, the british empire, the modern age and the present, petnapping was good business. the poor would steal the canines of the rich, train them to forget their names, and sell them back to their grieving, helpless owners in shops on portobello road. pamela's local history was always detailed and frequently unreliable "but, my god" zeeny vakil said "you must s

SAPPHIRE TABLE OF SET MAIN

the promise of this vision. i entered into dialogue with priestess marie kelly, who discussed the oa with me. at first i felt a need to discuss the theoretical possibility that amn might be taken up as an onic word. soon, however, my interest in the oa became more personal, and i understood the implications of a long series of past experiences that had to do with a personal vision of myself as an ancient egyptian priest. having always prepared myself with very theoretical and linguistic/rational methods (i've studied theoretical philosophy, comparative religion and a variety of languages, the sudden need to switch to the language of the heart felt difficult, yet compelling. in the process i was invited to join the oa, and so i did. in the course of this process my personal vision became ov

SAPPHIRE TABLET OF SET

the promise of this vision. i entered into dialogue with priestess marie kelly, who discussed the oa with me. at first i felt a need to discuss the theoretical possibility that amn might be taken up as an onic word. soon, however, my interest in the oa became more personal, and i understood the implications of a long series of past experiences that had to do with a personal vision of myself as an ancient egyptian priest. having always prepared myself with very theoretical and linguistic/rational methods (i've studied theoretical philosophy, comparative religion and a variety of languages, the sudden need to switch to the language of the heart felt difficult, yet compelling. in the process i was invited to join the oa, and so i did. in the course of this process my personal vision became ov

SATANGEL

uld be clue enough to their origins. indeed, before conversion a huge portion of pagan gods could easily have been described as devils anyway- however benevolent they were to those who appeased them. it matters not if the spirits employed be in truth forces beyond the nature and rule of either god or science, or flights of imagination and the product of the deeper strata of subconscious mind. the ancient kabalists and magicians were not unaware of these ideas we now call the science of psychology, which we like to believe to be modern and progressive. the texts and systems of such practitioners speak freely of such concepts as male mind (active, rational, consciousness aware of consciousness) and female mind (passive, intuitive, dreaming awareness, and the concept of heaven and hell itself

us rituals seem to describe. many illuminating comparisons may be made with the classical works of the hermeticists, texts which are commonly accepted to be metaphorical. we might like to think, for example, that modern chemistry is progressive, and that alchemy was in some way primitive, or that modern astronomy is an improvement upon the astrology of the ancients. yet this is not really so; the ancient egyptians possessed knowledge of chemistry that is only now being verified by modern science. their astrologers were aware of the dog star sirius before modern astronomers were. the difference is that these schools also possessed the esoteric wisdom, of which modern science recognises only the outer forms. so it is with the hermeticists, who were well aware of much that we now call psychol

h travellers between the dimensions may pass. it matters little. the procedures and results are the same. through the study of the angelic and demonic forms, we can begin to see the traces of a strange evolution of belief. what began on the whole as spirits of nature grew to become the gods of the pagan age. these in turn were reinterpreted and demonised as one culture dominated another. the most ancient gods become the giants and titans, whilst younger conquering religions build new temples. these in turn became subjugated to monothiesm, and their nature is reinterpreted yet again. in our modern day we no longer like to speak of god or the devil, and perhaps even feel a slight embarrassment at the superstitions of our forebears. instead we are more comfortable to reduce such ideas to psyc

having its origins in egypt. no moral implications are intended by the word; indeed it was several thousand years before anyone saw the need to invent a white magick to balance the black. working tool rather than an end in itself, find no less difficulty than our cowan (uninitiated) contemporaries. i have already stated my belief that the modern language of psychology is no less advanced than the ancient systems of sorcery. in his work pacts with the devil, dr. christopher s. hyatt quotes from the personal correspondence of carl jung, the psychologist whose concept of archetypes forms the basis of most commonly acceptable modern interpretations of spirit. it seems that whilst in his published works he stated his belief that such experiences are all in the mind, he privately believed in the

iber nomini infernus the book of infernal names we have entered into a league with death: we have made a covenant with hell. isaiah 28:15 the knowledge of the names of the various spirits of magick and witchcraft offers some degree of power over them. the circle of the art is traditionally empowered through their inscription and intonation, as are a great number of talisman and spells. such is an ancient and universal belief, and may be found throughout all traditions that deal with spirits and sorcery. in witchcraft, the names of those entities whose powers and natures are aligned to the desired outcome may be used to tap into their power. for example, a rite to attract material wealth might call upon the names of mammon and astaroth for added power. such might be inscribed upon a talisma

SATANIC BIBLE

next saturday night they'd be back at the carnival or some other place of indulgence "i knew then that the christian church thrives on hypocrisy, and that man's carnal nature will out" from that time early in his life his path was clear. finally, on the last night of april, 1966- walpurgisnacht, the most important festival of the believers in witchcraft- lavey shaved his head in the tradition of ancient executioners and announced the formation of the church of satan. he had seen the need for a church that would recapture man's body and his carnal desires as objects of celebration "since worship of fleshly things produces pleasure" he said "there would then be a temple of glorious indulgence" introduction by burton h. wolfe preface prologue the nine satanic statements (fire--book of satan

larating psychodramas, in lieu of christianity's self-debasing services, thereby exorcising repressions and inhibitations fostered by white-light religions. there was a revolution in the christian church itself against orthodox rites and traditions. it had become popular to declare that "god is dead. so, the alternative rites that lavey worked out, while still maintaining some of the trappings of ancient ceremonies, were changed from a negative mockery to positive forms of celebrations and purges: satanic weddings consecrating the joys of the flesh, funerals devoid of sanctimonious platitudes, lust rituals to help individuals attain their sex desires, destruction rituals to enable members of the satanic church to triumph over enemies. on special occasions such as baptisms, weddings, and fu

s, persephone, attis, and demeter, and was sacrificed to osiris and the moon. but, in time, it became degraded into a devil. the phoenicians worhipped a fly god, baal, from which comes the devil, beelzebub. both baal and beelzebub are identical to the dung beetle or scarabaeus of the egyptians which appeared to resurrect itself, much as the mythical bird, the phoenix, rose from its own ashes. the ancient jews believed, through their contact with the persians, that the two great forces in the world were ahura-mazda, the god of fire, light, life, and goodness; and ahriman, the serpent, the god of darkness, destruction, death, and evil. these, and countless other examples, not only depict man's devils as animals, but also show his need to sacrifice the original animal gods and demote them to

SATANIC RITUALS

ing the east from the west (the yezidi domain. at the fork of the trail the candidate would make an important decision: either to retain his present identity, or strike out on the left-hand path to schamballah, where he might dwell in satan's household, having rejected the foibles and hypocrisies of the everyday world. a striking american parallel to this rite is enacted within the mosques of the ancient arabic order of the nobles of the mystic shrine, an order reserved for thirty-second degree masons. the nobles have gracefully removed themselves from any implication of heresy by referring to the place beyond the devil's pass as the domain where they might "worship at the shrine of islam" l'air epais is impossible to perform without an indiscreet degree of blasphemy toward the christian e

g, drunken debauch followed by contrite and anguished repentence was often outside western comprehension. what were the khlysty and from where did they come? they first appeared in russia about the same time as their antagonistic "separated" brethren, the skoptsi or "castrators (circa 1500. their ritual, though russian, also contained some foreign adaptation. they celebrated in name and deed such ancient gods and pre-christian divinities as the rusalki, and iarilo, who were the personifications of passion and lust, and the domovoy, or house genii. the khlystys invoked biblical gods of pleasure, as well as dark, forboding demons like balaam, and persian deities like kors. in the ritual of these "seekers after joy" their whirlings and circumambulations, followed by frenzied sexual release, w

of fire and ice. arise, ye minions of tchort die lord! o mount the blizzards across the steppes and answer to our beckoning! my lips delighteth in thy praise, o tchornibog! i am a creature of thy creation, spawn of thy flame, craze of thy mind, carrier of transition! let comets hail the advent of thy coming, when we, thy sons, await on triglav's heights the omens of thy will! the glowing coals of ancient sacrifice give birth to spectral shadows who live again as gods of wine and joy [celebrant lowers arms] celebrant: arise and call the bones! the living bones upon the throne! slava, slava yevo silye! slava! kashchei! kashchei! immortal man of madness! slava tchortu! participants: kashchei! kashchei! slava tchortu! celebrant: invoke the dancing goddess, with pshent of flame. her yearning kn

ependant que persiste la splendeur c t, du plumage bleut de 1'orgueil qui s'attriste d'un paon jadis vainqueur au jardin du coeur -verlaine "too true, too soon" might be the closing statement of the little band of heretics who survived eight centuries of cruel christian and moslem persecution-the yezidis. from their mecca-the tomb of their first leader, sheik adi-situated on mount lalesh near the ancient city of nineveh, the yezidi empire stretched in an invisible band approximately three hundred miles wide to the mediterranean junction of turkey and syria on one end, and the mountains of the caucasus in russia on the other. at intervals along this strip were seven towers-the towers of satan (ziarahs)-six of them trapezoidal in form, and one, the "center" on mount lalesh, shaped like a sha

u er'ngi drg-nza knu ky crystr'h n'knu. ou-o nje'y fha'gnu qurs-ti ngai-kang whro-kng'h rgh-i szhno zyu-dhron'k po'j nu cth'n. i'a ry'gzengrho. the daemons are, the daemons were, and the daemons shall be again. they came, and we are here: they sleep, and we watch for them. they shall sleep, and we shall die, but we shall return through them. we are their dreams, and they shall awaken. hail to the ancient dreams. participants: i'a ry'gzengrho. hail to the ancient dreams [the celebrant now tarns to face the altar] celebrant: kh'rensh n'fha'n-gnh khren-kan'g n'yra-l'yht-otp hfy'n chu-si whr'g zyb'nos thu'nby jne'w nhi quz-a. i call now to the unsleeping one, the black herald, nyarlathotep, who assureth the bond between the living and the dead. participants: i'a n'yra-l'yht-otp. hail, nyarlath

SATANICON

even asexual. such preferences are not in any way, pertinent in determining one s inherent value or place in society. as an established religion, we ve blatantly chosen to represent all that is considered xianly immoral, evil sinful, and we further accept and embrace this unholy stance as righteous reality undeniable parts and proclivities of human nature. historically, our kindred predecessors, ancient babylon, were renowned for their unrestricted sexual expression and taboo practices. likewise, our modern-day babylonian ethic regarding sex is, if someone or something tempts you; arouses you sexually, and you are within your personal mores and the laws of the land, you should feel free to indulge yourself in your ecstasy. touching, smelling and tasting one s love object simply enhances a

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

e-goat came to be one of the satanism- an examination of satanic black magic side 3 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library central aspects of the black mass. the orgy was also then included, something that was most likely derived from the rites of the bacchanalia or dionysiac cults of ancient rome and greece, of which shall be spoken presently. in his book the black arts (pan books ltd. 1967, richard cavendish outlines the proceedings of the witches sabbath. commencing with the witches paying homage to the devil. the witches would light a fire whilst the devil was seated upon a throne in the form of either a goat, representing satan himself, or a dog, which may have been connec

frightened when the police (were) looking out for the vicar you mention (rev. harry neil snelling) and when i said i was going to join the search party on the downs he said no need, they'd got him'(26) whilst the evidence points to the fact of ritual sacrifice by the friends of hekate, little is actually known of their rites although they are believed to focus specifically upon the worship of the ancient greek goddess hekate. whilst the satanism- an examination of satanic black magic side 10 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 information concerning the connection of the friends of hekate with human and animal sacrifice is both scarce and hypothetical a far more open approach is advocated by the order of nine angles. the sacrific

it 'draws down dark forces or 'entities'(32) satanism- an examination of satanic black magic side 11 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library one other aspect of the order of nine angles methods of sacrifice is that the victim is traditionally beheaded. this tradition stems back to the ancient head cults of europe, a tradition that was still in existence in great britain up until at least the 17th century, when a scottish clan leader beheaded seven treacherous member of the madonnell clan and ceremonially washed their heads in a well on the shore of loch oich. differing from the two groups mentioned above, the church of satan and the temple of set have both actively disputed the

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ws of dominant and less prominent religions and their sects and offshoots. this title examines the development of religions throughout history and into modern times: their philosophies and practices, sacred texts and teachings, effects on everyday life, influences on society and culture, and more. the two-volume set features eighteen chapters on today s prominent world religions and also explores ancient beliefs, such as those of egypt and mesopotamia; smaller movements like that of neo-paganism and baha; and philosophies, including those of ancient greece and rome, agnosticism, and atheism. in addition, vii an introductory chapter, what is religion, explores the concept of religion in more depth. numerous black-and-white images illustrate the text, while sidebars highlight interesting peo

u x l, thomson gale, 27500 drake road, farmington hills, michigan 48331-3535; call toll-free 800-877- 4253; send faxes to 248-699-8097; or send e-mail via http//www.gale.com. world religions: almanac ix reader s guide this page intentionally left blank timeline of events 10,000 400 bce the span of the jomon period in japan, during which shinto first emerged. 3500 2000 bce duration of religion in ancient sumer. 3110 bce 550 ce duration of religion in ancient egypt. 3102 bce emergence of hinduism. 1700 bce the babylonians devise a new creation myth, the enuma elish. c. 1353 34 bce the pharaoh akhenaten rules egypt and enforces the worship of a single god, aten. all evidence of his reign is wiped out after his death. tenth century bce the jewish temple of solomon is constructed in jerusalem

102 bce emergence of hinduism. 1700 bce the babylonians devise a new creation myth, the enuma elish. c. 1353 34 bce the pharaoh akhenaten rules egypt and enforces the worship of a single god, aten. all evidence of his reign is wiped out after his death. tenth century bce the jewish temple of solomon is constructed in jerusalem. seventh century bce beginning of the milesian school of philosophy in ancient greece. 600 bce official formalization of the rig veda, one of hinduism s most sacred texts. 586 bce the babylonian king nebuchadnezzar destroys the jewish temple in jerusalem and drives the jews into exile (the babylonian exile. 563 bce siddhartha gautama, who will become the buddha, is born in present-day nepal. c. 551 479 bce life span of the scholar kongzi, who is known in the west by

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

y referred to as circles, groves, kindreds, garths, hearths, and other terms. covenant: in religion, a covenant refers to an agreement between god or a messenger of god and his followers. creed: a statement of belief or basic principles. crucifixion: the suffering and death by nailing or binding a person to a cross. cuneiform: sumerian writing, so-called because of its wedge-shaped marks. daevas: ancient persian deities. dao: the path or way; the rhythmic balance and natural, flowing patterns of the universe. de: political power that is the result of a ruler s virtue and honesty. deity: a god or goddess. dharma: righteousness in one s religious and personal life. diaspora: the scattering of the jews throughout the world. digambara: literally sky-clad; one of the two major sects of jainism

SEPHER YETZIRAH WESTCOTT

whoever increase diminishes. may god enlighten our eyes with the light of his torah, may he place in our hearts his fear, may we be worthy to greet him. he will enlighten the hear waken the heart with understanding make the heart shine with brilliance. the bahir 57 inde the sepher yetzirah (translated from the hebrew by wm. wynn westcott (note: the sepher yetzirah is one of the most famous of the ancient qabalistic texts. it was first put into writing around 200 c.e. westcott's translation of the sepher yetzirah was a primary source for the rituals and knowledge lectures of the golden dawn. this is the third edition of westcott s translation, first published in 1887. a fourth revised edition of the sepher yetzirah by darcy k ntz, complete with hebrew text, notes and bibliography, is availa

abalistic teaching, have been translated into english by s. l. macgregor mathers, and the "sepher yetzirah" in an english translation is almost a necessary companion to these abstruse disquisitions: the two books indeed mutually explain each other. the "sepher yetzirah" although this name means "the book of formation" is not in any sense a narrative of creation, or a substitute genesis, but is an ancient and instructive philosophical treatise upon one aspect of the origin of the universe and mankind; an aspect at once archaic and essentially hebrew. the grouping of the processes of origin into an arrangement, at once alphabetic and numeral, is one only to be found in semitic authors. attention must be called to the essential peculiarity of the hebrew language, the inextricable and necessar

tion of the first cause, tended to check the spirit of observation, and where in consequence certain general and superficial relations perceived in the natural world passed for the science of nature "its form is simple and grave; there is nothing like a demonstration nor an argument; but it consists rather of a series of aphorisms, regularly grouped, and which have all the conciseness of the most ancient oracles" in his analysis of the "sepher yetzirah" he adds-"the book of formation, even if it be not very voluminous, and if it do not altogether raise us to very elevated regions of thought, yet offers us at least a composition which is very homogeneous and of a rare originality. the clouds which the imagination of commentators have gathered around it, will be dissipated, if we look for, i

e jerusalem talmuds refer to the "sepher yetzirah" their treatise, named "sanhedrin" certainly mentions the "book of formation" and another similar work; and rashi in his commentary on the treatise "erubin" considers this a reliable historical notice.other historical notices are those of saadya gaon, who died a.d. 940, and judah ha levi, a.d. 1150; both these hebrew classics speak of it as a very ancient work. some modern critics have attributed the authorship to the rabbi akiba, who lived in the time of the emperor hadrian, a.d. 120, and lost his life in supporting the claims of barchocheba, a false messiah: others suggest it was first written about a.d. 200. graetz however assigns it to early gnostic times, third or fourth century, and zunz speaks of it as post talmudical, and belonging

ing to the geonim period 700-800 a.d; rubinsohn, in the bibliotheca sacra, speaks of this latter idea as having no real basis. the talmuds were first collected into a concrete whole, and printed in venice, 1520 a.d. the "zohar" was first printed in mantua in 1558; again in cremona, 1560; and at lublin, 1623; and a fourth edition by knorr von rosenroth, at sulzbach in 1684. some parts are not very ancient, because the crusades are mentioned in one chapter. six extant hebrew editions of the "sepher yetzirah" were collected and printed at lemberg in 1680. the oldest of these six recensions was that of saadjah gaon (by some critics called spurious).there are still extant three latin versions, viz, that of gulielmus postellus; one by johann pistorius; and a third by joannes stephanus rittangeli

SET IN EGYPTIAN THEOLOGY

tails of this cosmic lawsuit, which includes things that make dynasty look like a prayer breakfast. i have always been intrigued, though, that while all books affirm that set tore osiris to pieces, everybody knows about osiris, and it is quite hard to collect the pieces of the puzzle that is set. egyptologists have never agreed what the animal used to symbolize set actually is. since the sages of ancient egypt did not use an unrecognizable creature to represent any other major deity, we may guess that this is intentional, and points, like the tcham sceptre, to an esoteric meaning. references: budge, e.a. wallis. the gods of the egyptians. grant, kenneth. cults of the shadow. graves, robert. the white goddess. ions, veronica. egyptian mythology. massey, gerald. the natural genesis. russell

SET IT STRAIGHT

that this is intentional, and points, like the tcham sceptre, to an esoteric meaning. references: budge, e.a. wallis. the gods of the egyptians. grant, kenneth. cults of the shadow. graves, robert. the white goddess. ions, veronica. egyptian mythology. massey, gerald. the natural genesis. russell, jeffrey burton. the devviset it straight! by denytenamun this article discusses set as portrayed in ancient egypt and as understood in the modern day temple of set. this was denytenamun's first article on set. every setian is sooner or later bound to form some sort of opinion on the entity whose name s/he has taken as a part of her/himself. whether set exists or not, and what should we think about his priesthood, are two of the bunch of very frequently discussed issues in the temple. the lack of

d was given by gods and is guarded by them, and it has a negative meaning (p. 24) in gods of the egyptians (part ii: p. 244) budge puts it that set was generally thought to be the cause of every thing which tended to reverse the ordinary course of nature and of law and order. from a moral point of view he was thus the personification of sin and evil. recalling what serge sauneron's the priests of ancient egypt has to say about the egyptian world- view, the negative connotations become understandable. sauneron explains that the egyptians thought that "the universe, predetermined since its creation, has been organized for all eternity according to patterns unvaryingly alike (p. 29, and that holding up this balance is indispensable, moreover not by 'inventing' new solutions when difficulties

SETH IN THE MAGICKAL TEXTS

stion that =u!tika indicated the sunday. m.w. meyer in the greek magical papyri in translation, ed. h.d. betz (chicago and london 1986) 36, n. 3, simply cites preisendanz without showing knowledge of peterson's article; cf. r. kotanski "incantations and prayers for salvation on inscribed amulets" in magika hiera, ed. c.a. faraone and d. obink (new york-oxford 1991) 137, n. 110. 7 although seth in ancient egypt could be reconciled with horus and seen as the defender of the solar bark, his cult seems to have disappeared after the assyrian period and the god himself began to be turned into a demon; see h. te velde, seth, god of confusion, probleme der agyptologie 6 (leiden 1967) 139-151. 88 jarl fossum and brian glazer two points only need to be made in this connection. firstly, typhon in the

patriarch, the gnostic christ, the ass-headed on the crucifix (255. as for the theory that the famous palatine graffito is a christian gnostic work showing an identification of christ and the egyptian seth, see already the refutation in procope- walter "iao und set (above n. 15) 50-51. 22 see mirecki "the coptic 'wizard's hoard, to be published in the proceedings of the conference on magic in the ancient world, university of kansas, august 1992 (n. 69 in the typescript put at our disposal. 23 mirecki points out (n. 57 in the typescript at our disposal) that in a coptic magical text "biblical seth" occurs in a list of names including, inter alia, adam, seth, noah, methusala (maqousa a; die kopischen zaubertexte der sammlung papyrus erzherzog rainer in wien, ed. v. stegemann, sb. heid. ak. d

SEVEN SHADES OF SOLITUDE

n of its innate and self-illumined state as gnosis absolute. all magical acts dance as seeming reflections in the mirror of the circle, but, when the mirror is recognised as being untouched and unmarked by any action, the circle is finally realised as one s own luminous and quintessential being. the hermitage of the self-beholder resides under the patronage of the draconick god named azhdeha, the ancient serpent of light, whose scales are the skin of the world, forever shimmering with the seasons of life and death. the gift of this station of the soul is knowledge, the vision of the design of power. vii) the seventh solitude is the hermitage of seth, the arch-magisterial office of one-against- all. this is the great all-oneliness: the sacred marriage that divorces all other. all outward ci

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ask is to learn and do and teach. our reward is to be a victor of the sword of light and to inherit our portion of the all. now, why would we need a sword? does that imply that we are warriors? further, if we are warriors, is there a war? of course there is. we are involved in that age-old spiritual war with those who would enslave us, and we aim to win that war. the war of which we speak is that ancient and fierce battle between the children of the black rose and the opposition- those who carry the cross of submission and failure upon their backs and would have us share their load. we are spiritual warriors who fight off the darkness of ignorance and mysticism and refuse to submit to alien concepts which are against our nature. we are conservative in nature and take responsibility for our

er and thinking of what lies upon the far shores. the sunlight warm on their backs and the sea breeze filling their nostrils with the pungent scents of flowers and spices from far away places. others feel the warm sands of their own personal tropical island where coconut palms and pineapples grow in great profusion. there, monkeys chatter from the verdant jungle, and misty waterfalls cascade over ancient cliffs. still others find themselves by a quiet stream on the shore of a grassy glade within a vast, green forest of fruit, oak and ash. they bask in the warm air, surrounded by a multitude of friendly animals who come to visit, bearing gifts of fruits, nuts and berries. some just live in the open, some choose a simple tent to sleep in, while others roam the halls of vast castles placed th

SIFRA DETZNIYUTHA

n. we read: a superior yv d y, an inferior yv d y. vyytzr (royyv):68 yod y superior, yod y inferior. y h y, yod y superior, yod y inferior. heh h in between them. it is perfect, and not for every side. this name was uprooted from that place and transplanted elsewhere, as it is written: and the lord hvhy elohim planted..69 the heh h between the yods y of yhy. the breath of the hollow pillar of the ancient one unto the small face. without the breath it exists as not. in the heh h it is founded, the heh h above, the heh h below, as it is written: ahh adonai elohim(,yhla ynda hha).70 in the cohesion of the attached, in the breath of the weights, is vhy. the superior yod y is adorned with the wreath of the ancient one, the supernal envelop that is clear and concealing. the superior heh h is ado

, the lamp of heavy darkness that is adorned by its sides. the letters then extend and are included in the small face. just as they dwelled in the skull, they are found to be extending into the whole body in order to establish all. these letters are hanging in the pure wool.71 when they are manifested unto the small one, these letters settle in hy, and so they are called in them, the yod y of the ancient one is concealed in its wreath,72 because the left is to be found.73 the heh h is opened in another and is perforated by two holes, and is found in its formations. the vav v is opened in another, as it is written: it goes smoothly for my beloved,74 in the lamp of the heavy darkness to conceal the opening. the supernal vav v, the inferior vav v, 8 the supernal heh h, the inferior heh h, the

ars right and left as not. here there is one slender path above.82 4) the forehead that shines as not, the discord of the world, except when his will(]vor, ratzon) has regard. 5) eyes of three colors, to cause fright before them, they are washed with radiating milk. it is written: your eyes shall see jerusalem, a peaceful habitation.83 righteousness dwells in her.84 the peaceful habitation is the ancient one who is hidden. thus the script is oynk(;nyi).85 6) the nose of the face of the small one, in order to be known. three flames burn in its cavities. a torturous flame to hear good and evil. it is written i am hvhy, that (avh, hu) is my name.86 and it is written i slay and i make alive.87 and as it is written i will lift and i will sustain.88 he (avh) has made us, but not we are.89 9 and

e extended, and formed with his members, as it were, regenerative power. the kings that were nullified are here sustained, the judgments of the male are severe in the beginning, mild in the end. those of the female are vice versa. vy h h yv the channels of connection are shrouded beneath his covering. yod y small in this very form he is found. but if judgments are to be mitigated, necessarily the ancient one is required. the serpent came upon the female and a nest of impurity was formed within her, establishing a dwelling for evil. thus it is written: and she conceived, and she gave birth to qain,103 the nest of the dwelling of the evil spirits, storms and demons, and blows to qain within hy. he formed in that adam(,da, by twos, by the general principle and the particular, which are contai

. it divides at its sides. male and female were established- vhy. yod y male, heh h female. vav v as it is written male and female created he them, and blessed them, 104 and called their name adam. the form and person of adam was seated upon the throne,105 as it is written: 12 and upon the likeness of the throne was the likeness as the appearance of adam upon it from above.106 13 chapter four the ancient one107 is hidden and concealed. the small face is manifested and not manifested, the manifested is written in the letters. the not on its level is hidden in the letters, and he, the not, is settled in hy, the upper ones and the lower ones. and elohim said the earth will bring forth living-being according to its kind, cattle and every creeping thing.108 this is that which is written adam an

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

r instance, among his mss, these titles "the feast of the harpies "the witches at benevento "the descent of orpheus into hades "the evil eye "the eumenides" and many others that evince a powerful imagination delighting in the fearful and supernatural, but often relieved by an airy and delicate fancy with passages of exquisite grace and beauty. it is true that in the selection of his subjects from ancient fable, gaetano pisani was much more faithful than his contemporaries to the remote origin and the early genius of italian opera. that descendant, however effeminate, of the ancient union between song and drama, when, after long obscurity and dethronement, it regained a punier sceptre, though a gaudier purple, by the banks of the etrurian arno, or amidst the lagunes of venice, had chosen al

ces de la nation (the idol and delight of the nation (so-called by his historian, gaillard) there jean silvain bailly, the accomplished scholar, the aspiring politician. it was one of those petits soupers for which the capital of all social pleasures was so renowned. the conversation, as might be expected, was literary and intellectual, enlivened by graceful pleasantry. many of the ladies of that ancient and proud noblesse for the noblesse yet existed, though its hours were already numbered added to the charm of the society; and theirs were the boldest criticisms, and often the most liberal sentiments. vain labour for me vain labour almost for the grave english language to do justice to the sparkling paradoxes that flew from lip to lip. the favourite theme was the superiority of the modern

ave english language to do justice to the sparkling paradoxes that flew from lip to lip. the favourite theme was the superiority of the moderns to the ancients. condorcet on this head was eloquent, and to some, at least, of his audience, most convincing. that voltaire was greater than homer few there were disposed to deny. keen was the ridicule lavished on the dull pedantry which finds everything ancient necessarily sublime "yet" said the graceful marquis de, as the champagne danced to his glass "more ridiculous still is the superstition that finds everything incomprehensible holy! but intelligence circulates, condorcet; like water, it finds its level. my hairdresser said to me this morning 'though i am but a poor fellow, i believe as little as the finest gentleman "unquestionably, the gre

n and paper to write these words "ma femme, mes enfans, ne me pleurez pas; ne m'oubliez pas, mais souvenez-vous surtout de ne jamais offenser dieu("my wife, my children, weep not for me; forget me not, but remember above everything never to offend god) ed "ah, is it possible! you are one of that theurgic brotherhood "nay, i attended their ceremonies but to see how vainly they sought to revive the ancient marvels of the cabala "such studies please you? i have shaken off the influence they once had on my own imagination "you have not shaken it off" returned the stranger, bravely "it is on you still, on you at this hour; it beats in your heart; it kindles in your reason; it will speak in your tongue" and then, with a yet lower voice, the stranger continued to address him, to remind him of cer

pectacle, closes this opening prelude. wilt thou hear more? come with thy faith prepared. i ask not the blinded eyes, but the awakened sense. as the enchanted isle, remote from the homes of men "ove alcun legno rado, o non mai va dalle nostre sponde "ger.lib" cant. xiv. 69 (where ship seldom or never comes from our coasts) is the space in the weary ocean of actual life to which the muse or sibyl (ancient in years, but ever young in aspect, offers thee no unhallowed sail "quinci ella in cima a una montagna ascende disabitata, e d' ombre oscura e bruna; e par incanto a lei nevose rende le spalle e i fianchi; e sensa neve alcuna gli lascia il capo verdeggiante e vago; e vi fonda un palagio appresso un lago (there, she a mountain's lofty peak ascends, unpeopled, shady, shagg'd with forests bro

SIR WALLIS BUDGE EGYPTIAN MAGIC

ge bulwer-lytph egyptian magic by e. a. wallis budge late keeper of the egyptian and assyrian antiquities in the british museum kegan, paul, trench and trubner& co, london [1901] p. iii to sir j. norman lockyer, k.c.b, f.r.s, etc, etc, etc, a token of esteem for a great astronomer, and a mark of true regard for a friend. p. vii preface. a study of the remains of the native religious literature of ancient egypt which have come down to us has revealed the fact that the belief in magic, that is to say, in the power of magical names, and spells, and enchantments, and formula, and pictures, and figures, and amulets, and in the performance of ceremonies accompanied by the utterance of words of power, to produce supernatural results, formed a large and important part of the egyptian religion. and

or at any rate in predynastic times, when it in some mysterious way symbolized the presence of a supreme power. but be this as it may, it is quite certain that magic and religion developed and flourished side by side in egypt throughout all periods of her history, and that any investigation which we may make of the one necessarily includes an examination of the other. from the religious books of ancient egypt we learn that the power possessed by a priest or man who was skilled in the knowledge and working of magic was believed to be almost boundless. by pronouncing certain words or names of power in the proper manner and in the proper tone of voice he could heal the sick, and cast out the evil spirits which caused pain and suffering in those who were diseased, and restore the dead to life

uble house of life" the future was as well known as the past, and neither time nor distance could limit the operations of his power; the mysteries of life and death were laid bare before him, and he could draw aside the veil which hid the secrets of fate and destiny from the knowledge of ordinary mortals. now if views such as these concerning the magician's power were held by the educated folk of ancient egypt there is little to wonder at when we find that beliefs and superstitions of the most degraded character flourished with rank luxuriance among the peasants p. xii and working classes of that country, who failed to understand the symbolism of the elaborate ceremonies which were performed in the temples, and who were too ignorant to distinguish the spiritual conceptions which lay at the

st shall be able to prevent his light from falling upon the earth. moreover, the rubric describes the performance of the ceremony as a meritorious act! e. a. wallis budge. london, august 28th, 1899 p. 1 egyptian magic. chapter i. antiquity of magical practices in egypt. in the first volume of this series 1 an attempt was made to set before the reader a statement of the ideas and beliefs which the ancient egyptians held in respect of god, the "gods" the judgment, the resurrection, and immortality; in short, to sketch in brief outline much of what was beautiful, and noble, and sublime in their religion. the facts of this statement were derived wholly from native religious works, the latest of which is some thousands of years old, and the earliest of which may be said to possess an antiquity

t there is no possible reason for doubting that they were very real things to those who held them, and whether they are childish or foolish or both they certainly passed into the religion of the people of egypt, wherein they grew and flourished, and were, at least many of them, adopted by the egyptian converts to christianity, or copts. reference is made to them in the best classical works of the ancient egyptians, and it is more than probable that from them they found their way into the literatures of the other great nations of antiquity, and through the greeks, romans, arabs, and others into the countries of europe. in the following pages an attempt will be made to place in the reader's hands the evidence as to the magical side of the egyptian religion, which would have been out of place

SORCERIES OF ZOS

ant 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 of its mysteries, perverted and debased as they are, without reference to the vastly ancient systems from which they derive is like mistaking the tip of an iceberg for its total mass. it has been suggested by some authorities that the original witches sprang from a race of mongol origin of which the lapps are the sole surviving remnants. this may or may not be so, but these 'mongols' were not human. they were degenerate survivals of a pre-human phase of our planet's history genera

f non-human sorcery repellent to mankind. machen, blackwood, crowley, lovecraft, fortune, and others, frequently used as a theme for their writings the influx of extra-terrestrial powers which have been moulding the history of our planet since time began; that is, since time began for us, for we are only too prone to suppose that we were here first and that we alone are here now, whereas the most ancient occult traditions affirm that we were neither the first nor are we the only ones to people the earth; the great old ones and the elder gods find echoes in the myths and legends of all peoples. austin spare claimed to have had direct experience of the existence of extraterrestrial intelligences, and crowley- as his autobiography makes abundantly cleardevoted a lifetime to proving that extra

ustin spare claimed to have had direct experience of the existence of extraterrestrial intelligences, and crowley- as his autobiography makes abundantly cleardevoted a lifetime to proving that extra-terrestrial and superhuman consciousness can and does exist independently of the human organism. as explained in images and oracles of austin osman spare, spare was initiated into the vital current of ancient and creative sorcery by an aged woman named paterson, who claimed decent form a line of salem witches. the formation of spare's cult of the zos and the kia owes much to his contact with witch paterson who provides the model for many of his 'sabbatic' drawings and paintings. much of the occult lore that she transmitted to him suffuses two of his books- the book of pleasure and the focus of

s of the four quarters plus the inbetweenness concepts that together compose the eightfold cross, the eight-petalled lotus, a synthetic symbol of the goddess of the seven stars plus her son, set or sirius. the mechanics of the new sexuality are based upon the dynamics of the death posture, a formula evolved by spare for the purpose of reifying the negative potential in terms of positive power. in ancient egypt the mummy was the type of this formula, and the simulation by the adept of the state of death- in tantric practice- involves also the total stilling of the psychosomatic functions. the formula has been used by adepts not necessarily working with specifically tantric or magical formulae, notably by the celebrated advaitin rishi, bhagavan shri ramana maharshi of tiruvannamalai, who att

, and venus, life, are twin aspects of the goddess. that they are, in a mystical sense, one idea is evidenced by the nature of the sexual act. the dynamic activity connected with the drive to know, to penetrate, to illumine, culminates in a stillness, a silence, a cessation of all effort which itsel dissolves in the tranquillity of total negation. the identity of these concepts is explicit in the ancient chinese equation 0=2, where naught symbolizes the negative, unmanifest potential of creation, and the two the two polaritites involved in its realization. the goddess represents the negative phase: the atmospheric 'i' symbolized by that -asleleing eye with all its ayin symbolism; and the twins- set-horus- represent the phase of 2, or duality. the lightning-swift alternations of these termi

SPENSER THE CULT OF THE ALL SEEING EYE 1960

es its high priests have worshipped before unhallowed altars dedicated to the adoration of a nameless deity. an unknown god. the identity of this deity has been concealed behind an elaborate system of veiled allegories and secret symbols. followers of this pseudomystical, humanistic, occult system of beliefs affirm, without proof, that it is based on an unbroken oral tradition handed down from an ancient priesthood in egypt. the cult projects a minimum belief in a god which totally excludes god, the divine redeemer, and which rejects jesus christ, the son of god. its leaders tell its initiates that the doctrine of the cull is based on a hidden master religion in which all men can agree because it is founded on pre-christian, pagan models that appear not to be in conflict with reputable fai

. the cult projects a minimum belief in a god which totally excludes god, the divine redeemer, and which rejects jesus christ, the son of god. its leaders tell its initiates that the doctrine of the cull is based on a hidden master religion in which all men can agree because it is founded on pre-christian, pagan models that appear not to be in conflict with reputable faiths. this offspring of the ancient idolatrous mystery cults has existed in america for centuries, but its leaders have never dared to admit that they hope to replace christianity with the cult. however, in recent years, they have dared to establish small, public temples in the united states: namely, the meditation rooms in the united nations and at wainwright house, rye, new york, and the prayer room in the u.s. capitol. th

he stone leads our thoughts to the necessity for choice between destruction and peace. of iron man has forged his swords, of iron he has also made his ploughshares "the shaft of light strikes the stone in a room of utter simplicity. when our eyes travel from these symbols to the front wall, they meet a simple pattern opening up the room to the harmony, freedom and balance of apace. 9 "there is an ancient [chinese] saying that the sense of a vessel is not in its shell but in the void. so it is with this room. it is for those who come here to fill the void with what they find in their center of stillness (emphasis supplied) lodestone the world goodwill bulletin is published by lucis press ltd (owned by lucis trust) at 88 edgware rd. marble arch, london w-2, england. the new york branch, the

u.n. in 1957 (lbid, november-december 1961. the house also contains a large library centered around the thomas sugrue memorial library, a sixteen hundred dollar collection of books on religion and occultism. where one may read up on spiritualism, zen, taoism, yoga, judaism, etc. every book in the library has a bookplate therein designed by the artist, fritz eichenberg. his bookplate "depicts the ancient cross in the shape of a t, surrounded by a serpent symbolizing wisdom and healing, and forming the letter s. the- 12- t and s, thomas sugrue's initials, are crowned by the lotus, vedantic representation of all being. in the background lies the city of jerusalem over which shine two stars, the star of the east of christianity and six-pointed star of judaism. a flame spreads an arc of light

owledge. the permanence and durability of the corner-stone. is intended [to remind us that long after our death we have within ourselves] a sure foundation of eternal life. a corner-stone of immortality. an emanation. which pervades all nature, and which, therefore, must survive the tomb (emphasis supplied) on a "higher" level of "esoteric knowledge" the metal altar or stone can be likened to the ancient stone of foundation, which, according to the same authority cited above, was supposed"'to have been. placed at one time within the foundations of the temple of solomon, and afterwards, during the building of the second temple, transported to the holy of holies. it was in the form of a perfect cube, and had inscribed upon its upper face, within a delta or triangle, the sacred tetragrammaton

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

past. rather, by understanding the spiritual pattern of regeneration in the mysteries, in which people felt they shared in the death and return-tolife of a god, christianity could also see how it had evolved and still needed to evolve in order to convey that experience to the individualistic and highly self-conscious humanity, which could never go back to the collective values and way of life of ancient humanity. if christianity were true to its conviction of god working in history, it could understand itself as part of the spiritual evolution of humanity and as a guide to human spiritual transformation still to come. steiner therefore welcomed the comparative perspective that has seemed such a necessary yet bitter pill to bultmann and the demythologizers of christianity. his esoteric chr

ward the brilliant and wide-ranging thought of an origen,5 rather than leading up to the highly personal yet church-oriented augustine. but here too steiner has deeper purposes in view; for with 4. the bhagavad gita and the epistles of paul, anthroposophic press, hudson, ny, 1971, pp.60 61. 5. origen, properly adamantius origenes (approximately 185 254. introduction xvii the crumbling away of the ancient world and its learning, it is in augustine that we see the individual struggle for faith that will set the tone for the future of christianity. and it is in the working of that crisis of the individual through to the end, and not in turning back, that steiner s understanding of the meaning of christianity lies. christianity as mystical fact sets out to explore a pattern of spiritual life t

and from the version by eva frommer, gabrielle hess, and peter k ndler (new york 1961, which remains valuable not least for its extensive indications of steiner s further discussions of many themes. andrew welburn new college, oxford chapter 1 the mysteries and mysteriosophy the mysteries and initiation it is as though a veil of secrecy is drawn over the way in which, in the civilizations of the ancient world, those who sought a deeper religious life and knowledge than could be found in the popular religions were able to satisfy their spiritual needs. an inquiry into how those needs were met leads us immediately into the obscurity of the secret cults.1 the individual seeker disappears there for the moment from our view. we see that the public forms of religion cannot give what the seeker

to sight in the obscurity of the beginnings of civilization. it is encountered everywhere among the peoples of antiquity so far discovered, and their sages spoke of the mysteries with the greatest reverence.2 what was it they concealed, and what were the secrets they laid bare to the initiated? the enigma is intensified still further by what we know of the dangers which are repeatedly asserted by ancient sources to be characteristic of the mysteries. the path conducting to the secret truths of life lay through a world of terrors. woe to anyone unworthy to attain them! no transgression could be greater than the betrayal of the mysteries to the uninitiated; the betrayer would be punished not just with the confiscation of property but with death. we know that the poet aeschylus was accused of

the betrayal of the mysteries to the uninitiated; the betrayer would be punished not just with the confiscation of property but with death. we know that the poet aeschylus was accused of representing certain contents of the mysteries on the stage. he escaped death only by the mysteries and mysteriosophy 3 taking refuge at the altar of dionysus and legally proving that he was not an initiate.3 the ancient testimonies to the mysteries are at once revealing yet full of ambiguity. the initiates were convinced that to tell what they knew would be sinful, and indeed that it would be sinful for the uninitiated to hear it. plutarch mentions the terror of the initiand, and compares his position to a preparation for death.4 a special mode of life was one of the requirements for a subsequent initiati

SYMBOLISM OF THE BANNERS

stianity. a cross is a figure made by two lines bisecting each other. when at right angles, it is the calvary cross or also called, the crux simplex. unknown to many modern christians, the symbol of the cross in its various shapes is far older than that of the christian era. for it was in use amongst the pagans of western asia and europe many centuries before the death of christ. as such, to many ancient cultures, it is not a symbol of sacrifice, but still remains as a solar symbol. this also includes the ankh, which many attribute to the planet c, but because the planet is so close to the a it contains many of its qualities. the oldest example of such usage can be found during the kassite period between 1746-1171 bc, of an equilateral cross on a cylinder where a sun god was seated. it was

SYMBOLISM

by one participant as containing documentation on his cross-cultural studies in this area. not having access to any resource materials that would answer our questions at the time, the workshop session then proceeded into the topic of egyptian neters and the use of neters in symbolism. neters the workshop discussion of egyptian neters started with a brief discussion of the egyptian languages. the ancient egyptians used three different written languages, the hieroglyphic, hieratic, and demotic. the demotic language was a mostly alphabetic language used for common communications among those who could read and write. its primary uses were for social and business reasons. the hieratic language was a pictographic language related to the hieroglyphic, but in which the pictographs were abbreviate

g those who could read and write. its primary uses were for social and business reasons. the hieratic language was a pictographic language related to the hieroglyphic, but in which the pictographs were abbreviated and simplified to speed writing. it was used for important state documents and many later religious texts. the hieroglyphic language was the most ornate of the three languages, the most ancient of the three languages, and the most symbolic. it was used for the most important religious and philosophical statements, and for the most important state declarations. many of the symbols used to form the hieroglyphic language had assigned sounds, and many others did not. in addition to the sounds and symbols used to form words, the egyptians used determinatives, signs added to specifical

n to the sounds and symbols used to form words, the egyptians used determinatives, signs added to specifically identify each word. through the use of the determinative, it was impossible to mistake one written word for another, even if verbal sounds were the same, even if the letters used were the same. this use of a purely symbolic, picture-oriented language encouraged the ability in the learned ancient egyptians to think with right brained methods while doing the left brain activity of reading. it also encouraged these educated and intelligent egyptians to work with symbols as they worked with language. they were able to communicate ideas and ideals in a language particularly well suited to this purpose. setians use the ancient egyptian neters as symbols, representing aspects of the worl

g. it also encouraged these educated and intelligent egyptians to work with symbols as they worked with language. they were able to communicate ideas and ideals in a language particularly well suited to this purpose. setians use the ancient egyptian neters as symbols, representing aspects of the world, or aspects of the individual. we feel this is very close to the way the higher initiates of the ancient egyptian temples, the priests of the temples, and the smarter pharaohs used and viewed their neters. the neters were concepts that could be communicated to and shared among the initiated, rather than being actual gods and goddesses. 1571 the common man may very well have believed in the literal existence of his many gods and goddesses, but we believe the elite of the egyptian society under

in studying and working with them. the neters were used and viewed as symbols. but the egyptian temples _were_ temples, and were recognized as religions, not simply as centers of enlightened philosophy. this brings up the question: do/did the egyptian neters actually exist? were these religions founded to worship or work with beings that actually existed? or were they simply the creations of the ancient egyptian priesthoods? rather than tackle immediately the question of whether the neters actually existed, workshop participants first chose to examine. egyptian priesthoods the first statement made about these priesthoods was that each temple in egypt taught a different area of philosophy or knowledge. those temples dedicated to a major neter or god taught that their primal form was the fi

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

worldwide organization as she learned it as a child growing up in the ranks. in a manuscript from a book she is trying to publish, written after she ran from the illuminati in san diego, svali explains "the illuminati are a group of people who follow a philosophy known as "illuminism" or "enlightenment. the illuminati were named several hundred years ago, but trace their roots and history to the ancient mystery religions of egypt, ancient babylon, and even mesopotamia. out of these ancient religions, which were practiced secretly over hundreds and hundreds of years, there arose esoteric groups which continued to practice the rites, traditions, and enculturation brought in from the original groups "over the centuries, these groups practiced openly in some countries, and covertly in countri

ich were practiced secretly over hundreds and hundreds of years, there arose esoteric groups which continued to practice the rites, traditions, and enculturation brought in from the original groups "over the centuries, these groups practiced openly in some countries, and covertly in countries where christianity or other religions opposed their practices. some of the groups which came out of these ancient roots included the order of the knights templar, rosicrucian's, baphetomism, and druidic cults. these groups were the forerunners, or roots, of modern day illuminism. the original illuministic leaders chose to take what they felt were the best practices of each root religion, combine them into principles, then organized these principles according to specific guidelines "modern day illumini

ers from rome. this is not fiction. i know because i lived it for many years" although many researchers of the illuminati feel that america is doomed, svali feels differently "the illuminati and other groups that are organizing to create a world order based on the occult are hoping that this won't happen. but history is against them. they base their principles and spirituality on the occultism of ancient rome, crete, and babylon. but look what happened to the original practitioners! their rules ended, and god brought those rulers filled with pride to dust. i know that this is the end of the illuminati and any other occult groups as well; god has given us a wonderful glimpse in daniel of their eventual fate "there is only one rule, one kingdom that will last forever, and that is the reign o

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ing. no matter how evil set was, the essential function of set, of going out and expanding the borders of existence and then returning that chaotic energy to the center, always continued. it is the darkness that binds together the egyptian light. the foreigners who ruled egypt known as the hyksos- quite probably hurrians- actively identified themselves with set and established their capital at an ancient setian site, avaris. very little is known about their religious or magical practices, although excavations going on at the time of writing this book should reveal great wealth. but they were great horsemen, and the horse (like the ass) had become identified with set. it required hyksos rule before, after almost 200 years of its use in egypt, that evil setian animal the horse could be portr

ians that set- typhon did in late antiquity. once again set, whose name means initiation, is highly honored upon this earth. september 9, 1995 under the guidance of the researchers of the orderof setne khamuast (osk, the temple of set has a heb-sed festival at the oasis of las vegas. end quote. a few comments- the probable initial manifestation of xeper was during the first intermediate period of ancient egypt. this was a period when the first libraries were being put together, but it was also a period of time in ancient egyptian literature that often reflected a "skepticism and lamentation about the meaning of life. this is significant in terms of understanding the genesis of the antinomian character found within the left hand path. it is one of the hallmarks of the antinomian character t

tably leads to a weakening of cerebral or direct connectivity to either. this is due to the fact that proportion has a distinct effect upon items of the same nature. the realm of proportion to understand the idea of aeons upon both the micro and macrocosmic scale we have to grasp a very important concept. this is the concept of the realm of proportion. the realm of proportion is a very simple and ancient modality of thought in which the individual understands that there is a connectivity between man and the universe and that this connection is proportional. each realm of proportion- while maintaining its connection by principle to other realms- has its very own set of parameters and rules of physics governing it. these rules are, for the most part, discovered through scientific means. or t

ization of the lhp. i am sharing with you, the reader, what has been unveiled to me through two decades of transformative self discovery, magic and initiation. my work during the past twenty plus years has resulted in an understanding characterized by a methodology of conceptual combination based upon the template of resonance. my understanding is characterized by a combination of ideas both very ancient and very modern that have been synthesized through the filter of the aeonic word- xeper- the word of the prince of darkness. therefore, this is a book of magical formula. the purpose of this bbok is to initiate the seeds of individualization and spiritual transmutation by revealing certain methodologies based upon my formula. what you are reading right now will be understood, or vaguely ap

to preserve the embodiment of oneself through time, they must be inscribed in some way and they must be inscribed within some sort of medium. the study of consciously created, and unconscious inscription, is what forms the basis of the science of archaeology. typically then, mant older inscriptions are the remnants of funerary practice and other types of archaeological digs. the great pyramids of ancient egypt are an example of this form of inscription, as is the taj mahal and the great burial mounds found in the united states, japan and other parts of the world. however, there are a few other forms of inscription worth mentioning. the first is the inscription of ideas through time that can be found within the writings of a culture, in its art, and within its traditions. then there is the

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

in a trance. immobile, unable to react, afflicted with amnesia, they are like pontius pilate who, when confronted with jesus christ standing right in front of him, the very essence of unmovable truth, asked christ the question "what is truth" well, here, in codex magica, in over 600 incredible pages, is truth. here you will see pictures of many of the foremost movers and shakers of human history, ancient and modern, as they secretly communicate through sign and symbol. naturally, the elite do not relish being exposed in their dirty works and evil doing. they and their dumbed-down minions i am referring to the overwhelming "see no evil, hear no evil" masses of people in society can be expected to quickly jump to the attack and attempt to deny it all. through sleight-of-hand, they will do th

de privy to their most closely guarded secrets. the average mason or member of other secret orders knows little of the signs and symbols of his own order, let alone that of others. in my work for this book, i have communicated with a number of ex-masons, but few were able to identify any but the most rudimentary of signs and symbols. i did far better with masonic encyclopedias and with modern and ancient magical texts and guides. i give credit to. in addition to the individuals listed in the acknowledgements of the title page, i would also like to acknowledge the assistance of a few very special friends was invaluable to me in preparing this book. i'd like, therefore, to give credit to: lawrence patterson, publisher of criminal politics magazine and one of the world's leading experts on gl

and just how horribly they have been deceived, they would angrily rise enmasse and string up the elite from the nearest light pole. the most terrible secret of all but there's also the matter of the most terrible secret of all, the secret that, if 18 codex magica discovered, would sound the death knell for the illuminati and freemasonry. manly p. hall, 33, touched on this in his book, lectures on ancient philosophy: freemasonry is a fraternity within a fraternity an outer organization, concealing an inner brotherhood of the elect. the invisible society is a secret fraternity dedicated to a mysterious secret.7 as hall alludes, freemasonry hides its greatest secret even from its membership at large only an invisible "inner brotherhood" is entrusted with it. robert guffey, writing in the book

recognized."11 as you'll discover in codex magica, the elite use many symbols and signs to hide and obfuscate their magical work and alchemy. in the blue lodge (the first three caution!-you are entering the forbidden zone 19 degrees, the initiate takes an oath of obligation, pledging: i will always hail, ever conceal, and never reveal, any of the arts, parts, or points of the hidden mysteries of ancient free masonry. 12 the order of the eastern star, the women's masonic organization, informs its new members that the order teaches them of their duties and obligations "by means of secret signs and passwords."13 the initiate is further instructed that she must bind herself "to preserve the most sacred secrecy respecting the work of the order."14 symbols are more than just pictures. consider:

d in magical symbols, signs, and codes, and who has taken a solemn oath to maintain secrecy in fear of disclosure, the world takes on a supernatural, paranoid quality. indeed, such men are schizophrenic in tendency, being torn between their role in the normal everyday world and their underground existence in the sordid world of their occult fraternity. illuminists are, indeed, very dangerous men. ancient origins babylonian now it is important to understand that almost all the symbols and signs of the elite are very ancient in origin. former scottish rite freemasonry sovereign grand commander henry c. clausen, 33, who was appointed in 1942 by president roosevelt to head up the commission to investigate the pearl harbor attack, writes that the footsteps of the order go deep, and its symbols

THE BOOK OF PLEASURE

sness. to this end spare evolved his own system of sentient symbols which took on a secret meaning and which constituted a 'sacred' alphabet of desire of which "each letter in its pictorial aspect relates to a sex principle. from this alphabet it is possible to construct the words of a mysterious language of sensation that reifies the imagery of appetence. spare believed that the hieroglyphics of ancient peoples such as the egyptian and amerindian are the remains of an occult language. that the egyptians practised a form of sorcery involving a process similar to that of spare's formula of atavistic resurgence is suggested by the fact that the hieroglyphics are usually in zoomorphic form. it is known that the priests of antiquity assumed animal-headed masks when performing rituals designed

reach an absurd limit very early. not counting on change 2 and (at times) the arbitrary nature of symbolism or the chance of a preserved folly, by their adoption of the traditional without a science, as having reading to the present, their symbolism is chaotic and meaningless. not knowing the early 11 rendering, they succeed in projecting their own meagreness by this confusion, as explaining the ancient symbols. children are more wise. this conglomeration of antiquity decayed, collected with the disease of greed-is surely the chance for charity? forgetting trumpery ideas, learn the best tradition by seeing you own functions and the modern unbiassed. some praise the belief in a moral doctrinal code, which they naturally and continually transgress, and never obtain their purpose. given the

THE CANOPIC GODS SYMBOLISM

of the elements, while the kerubim are the lords thereof; so tmo-oumathu is properly a jackal. kabexnuv in the west, in the region of n, has the form of a hawk, the subordinate form to the alchemic eagle of distillation, and the form also, of horus, the hiereus, beside whom is his station, and of whose symbolism he partakes. ahephi in the north, has the head of an ape. the symbology of the ape in ancient egypt is very complex. here it may be taken that while apis, the bull, represents the divine strength of the eternal gods, the ape represents the elemental strength which is far inferior and blended with cunning. ahephi, however, has other symbolism and other attributes. for by reason of the fertilizing qualities of the nile and of the fact that what is brought down by the nile as refuse f

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ized by the following days growing cooler. mabon, the second harvest festival, the fall equinox. once again daylight and night are in balance. now is the time to celebrate the gifts of the earth mother. page 6 grimoire of eclectic magick) archetype gods and goddesses( all gods are one god, all goddesses are one goddess, and there is one initiator! from aspects of occultism by dion fortune gods of ancient egypt horus imiut isis khepera khnum maat min nekhbet nephthys nut osiris ptah ra re sekhmet selket seshat set shu sobek taweret tefnut thoth wadjet agou ayizan baron cimeti re baron la croix baron samedi dambalah danbalah erzulie fr da gu d legba loco-d ogoun simbi voudoun loa celtic-gaulish deities aengus aine anu bave (babd, badhbh) belen blathnat blodeuwedd boann brigid cerridwen cernu

the archetype symbol that they represent for us. common examples: diana the huntress for many brings to mind a maiden who is wild and free. frigga the mother is evoked often by both pagans and non-pagans with the words t.g.i.f. as the f stands for friday, and once upon a time that was frigga tag, or frigga day. we all have strong emotions about friday. hecate the crone brings to mind for many, an ancient woman sitting over a cauldron. just to be fair to the male aspect of the divine, there is pan the goat footed god of male youth. the oak king brings to mind the strength and warmth of summer. while the holly king is symbolic of the joys of the winter season. deck the halls with boughs of holly, tra-la-la-la-la la-la la la. tis the season to be jolly etc. etc. what deities you choose to hon

o known as atziluth, the archetypal world. the elements so far have been presented in what is know as the hermetic, or western mystery tradition. this is a system that has its roots in egyptian, hebrew and greek teachings. it should be noted that this is not the only elemental system in the world. in the orient they have five elements. these being metal, wood, water, fire, and earth. north of the ancient roman empire, the teutonics used frost, fire, and water. while the celtic tribes called them sky, land, and sea. this background denotes sections taken from my personal book of shadows. above the realm of man and elements, there dwells the one which are two. we call it the force, or tao, and we know it as the yin& yang, the archetypical male and female, our lord& lady. in its manifest form

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ple helped ease their fear and the feeling of helplessness that arose from the precariousness of their existence. others in the community who took careful note of their behavior ritualized the stories of those who had faced great dangers and survived. in such rituals lies the origin of superstition, a belief that certain repeated actions or words will bring the practitioner luck or ward off evil. ancient superstitions survive today in such common practices as tossing a pinch of salt over the shoulder or whispering a blessing after a sneeze to assure good fortune. the earliest traces of magical practices are found in the european caves of the paleolithic age, c. 50,000 b.c.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they kille

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 xiv introduction monsters and night terrors stone age humans had good reason to fear the monsters that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species many appearing more animal-like than human struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal monsters as the werewolf and other werecreatures were painted by stone age artists more than 10,000 years ago. some of the world s oldest art found on ancient sites in europe, africa, and australia depict animal- human hybrids. such

n ancient sites in europe, africa, and australia depict animal- human hybrids. such therianthropes, or hybrid beings, appear to be the only common denominator in primitive art around the planet. these werewolves, were-lions, and werebats belonged to an imagined world which early humans saw as powerful, dangerous, and frightening. images of these creatures persisted into the historical period. the ancient egyptians often depicted their gods as human-animal hybrids. pharaoh identified himself with the god horus, who could be represented as a falcon or a falcon- headed human. anubis, the god of the necropolis, can be shown as a jackal-headed man, probably because such carrion-eating jackals prowled egyptian cemeteries. many other civilizations felt the power of these kinds of images. for exam

gyptians often depicted their gods as human-animal hybrids. pharaoh identified himself with the god horus, who could be represented as a falcon or a falcon- headed human. anubis, the god of the necropolis, can be shown as a jackal-headed man, probably because such carrion-eating jackals prowled egyptian cemeteries. many other civilizations felt the power of these kinds of images. for example, the ancient greeks fashioned the minotaur (half-human, halfbull, the satyr (half-human, half-goat, the harpy (half-woman, half-bird) and a host of other hybrid entities the vast majority unfavorably disposed toward humankind. examples could be found in other cultures as well. customs and taboos in 2001, scientists were surprised when bits of stone etched with intricate patterns found in the blombos ca

nd a host of other hybrid entities the vast majority unfavorably disposed toward humankind. examples could be found in other cultures as well. customs and taboos in 2001, scientists were surprised when bits of stone etched with intricate patterns found in the blombos cave, east of cape town on the southern african shores of the indian ocean, were dated at 77,000 years old, thereby indicating that ancient humans were capable of complex behavior and abstract thought thousands of years earlier than previously believed. in europe, numerous sites have been excavated and artifacts unearthed that prove that structured behavior with customs and taboos existed about 40,000 years ago. customs are those activities that have been approved by a social group and have been handed down from generation to

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ple helped ease their fear and the feeling of helplessness that arose from the precariousness of their existence. others in the community who took careful note of their behavior ritualized the stories of those who had faced great dangers and survived. in such rituals lies the origin of superstition, a belief that certain repeated actions or words will bring the practitioner luck or ward off evil. ancient superstitions survive today in such common practices as tossing a pinch of salt over the shoulder or whispering a blessing after a sneeze to assure good fortune. the earliest traces of magical practices are found in the european caves of the paleolithic age, c. 50,000 b.c.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they kille

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 xiv introduction monsters and night terrors stone age humans had good reason to fear the monsters that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species many appearing more animal-like than human struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal monsters as the werewolf and other werecreatures were painted by stone age artists more than 10,000 years ago. some of the world s oldest art found on ancient sites in europe, africa, and australia depict animal- human hybrids. such

n ancient sites in europe, africa, and australia depict animal- human hybrids. such therianthropes, or hybrid beings, appear to be the only common denominator in primitive art around the planet. these werewolves, were-lions, and werebats belonged to an imagined world which early humans saw as powerful, dangerous, and frightening. images of these creatures persisted into the historical period. the ancient egyptians often depicted their gods as human-animal hybrids. pharaoh identified himself with the god horus, who could be represented as a falcon or a falcon- headed human. anubis, the god of the necropolis, can be shown as a jackal-headed man, probably because such carrion-eating jackals prowled egyptian cemeteries. many other civilizations felt the power of these kinds of images. for exam

gyptians often depicted their gods as human-animal hybrids. pharaoh identified himself with the god horus, who could be represented as a falcon or a falcon- headed human. anubis, the god of the necropolis, can be shown as a jackal-headed man, probably because such carrion-eating jackals prowled egyptian cemeteries. many other civilizations felt the power of these kinds of images. for example, the ancient greeks fashioned the minotaur (half-human, halfbull, the satyr (half-human, half-goat, the harpy (half-woman, half-bird) and a host of other hybrid entities the vast majority unfavorably disposed toward humankind. examples could be found in other cultures as well. customs and taboos in 2001, scientists were surprised when bits of stone etched with intricate patterns found in the blombos ca

nd a host of other hybrid entities the vast majority unfavorably disposed toward humankind. examples could be found in other cultures as well. customs and taboos in 2001, scientists were surprised when bits of stone etched with intricate patterns found in the blombos cave, east of cape town on the southern african shores of the indian ocean, were dated at 77,000 years old, thereby indicating that ancient humans were capable of complex behavior and abstract thought thousands of years earlier than previously believed. in europe, numerous sites have been excavated and artifacts unearthed that prove that structured behavior with customs and taboos existed about 40,000 years ago. customs are those activities that have been approved by a social group and have been handed down from generation to

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

helped ease their fear and the feeling of helplessness that arose from the precariousness of their existence. others in the community who took careful note of their behavior ritualized the stories of those who had faced great dangers and survived. in such rituals lies the origin of gsuperstition, h a belief that certain repeated actions or words will bring the practitioner luck or ward off evil. ancient superstitions survive today in such common practices as tossing a pinch of salt over the shoulder or whispering a blessing after a sneeze to assure good fortune. the earliest traces of magical practices are found in the european caves of the paleolithic age, c. 50,000 b.c.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they kille

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 xiv introduction monsters and night terrors stone age humans had good reason to fear the monsters that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species. many appearing more animal-like than human.struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal monsters as the werewolf and other werecreatures were painted by stone age artists more than 10,000 years ago. some of the world fs oldest art found on ancient sites in europe, africa, and australia depict animal- human hybrids. such

ncient sites in europe, africa, and australia depict animal- human hybrids. such gtherianthropes, h or hybrid beings, appear to be the only common denominator in primitive art around the planet. these werewolves, were-lions, and werebats belonged to an imagined world which early humans saw as powerful, dangerous, and frightening. images of these creatures persisted into the historical period. the ancient egyptians often depicted their gods as human-animal hybrids. pharaoh identified himself with the god horus, who could be represented as a falcon or a falcon- headed human. anubis, the god of the necropolis, can be shown as a jackal-headed man, probably because such carrion-eating jackals prowled egyptian cemeteries. many other civilizations felt the power of these kinds of images. for exam

gyptians often depicted their gods as human-animal hybrids. pharaoh identified himself with the god horus, who could be represented as a falcon or a falcon- headed human. anubis, the god of the necropolis, can be shown as a jackal-headed man, probably because such carrion-eating jackals prowled egyptian cemeteries. many other civilizations felt the power of these kinds of images. for example, the ancient greeks fashioned the minotaur (half-human, halfbull, the satyr (half-human, half-goat, the harpy (half-woman, half-bird) and a host of other hybrid entities.the vast majority unfavorably disposed toward humankind. examples could be found in other cultures as well. customs and taboos in 2001, scientists were surprised when bits of stone etched with intricate patterns found in the blombos ca

nd a host of other hybrid entities.the vast majority unfavorably disposed toward humankind. examples could be found in other cultures as well. customs and taboos in 2001, scientists were surprised when bits of stone etched with intricate patterns found in the blombos cave, east of cape town on the southern african shores of the indian ocean, were dated at 77,000 years old, thereby indicating that ancient humans were capable of complex behavior and abstract thought thousands of years earlier than previously believed. in europe, numerous sites have been excavated and artifacts unearthed that prove that structured behavior with customs and taboos existed about 40,000 years ago. customs are those activities that have been approved by a social group and have been handed down from generation to

THE GOD OF THE WITCHES

onged there as here tothe inarticulate uneducated masses who remained for many centuries untouched by the new religion. i havenot attempted to give every known instance of the beliefs and ritual of the "witches; all i desire to do is topresent to the reader a fairly complete view of the cult from contemporary evidence. i have also, as occasionarose, compared the witch-cult with other religions of ancient and modern times.my grateful thanks are due to my sister, mrs. m. e. slater, and to mr. g. a. wainwright for much kind helpand many valuable suggestions; and to mr. f. rutter, town-clerk of shaftesbury, for the information whichhe so kindly furnished concerning the prize besom.in conclusion, there is one request i wish to make of my readers. since my witch cult in westerneurope appeared i

the early bronze-age of the near east and totally ignoreswestern europe in the stone-ages; he ends his study with the introduction of christianity, as the study of thatreligion is known as theology. there is, however, a continuity of belief and ritual which can be traced fromthe palaeolithic period down to modern times. it is only by the anthropological method that the study ofreligions, whether ancient or modern, can be advanced.the attitude of all writers towards the post-christian era in europe, especially towards the middle ages, hasbeen that of the ecclesiastic, the historian, the artist, the scholar, or the economist. hitherto the anthropologisthas confined himself to the pre-christian periods or to the modern savage. yet medieval europe offers to thestudent of mankind one of the fi

iage of their gods. when by peaceful infiltration a new god ousted anold one, he was said to be the son of his predecessor. but when the invasion was warlike the conquering deitywas invested with all good attributes while the god of the vanquished took a lower place and was regarded bythe conquerors as the producer of evil, and was consequently often more feared than their own legitimatedeity. in ancient egypt the fall from the position of a high god to that of a "devil" is well exemplified in thegod seth, who in early times was as much a giver of all good as osiris, but later was so execrated that, exceptin the city of his special cult, his name and image were rigorously destroyed. in the study of the horned godthis fact of the fall from godship to devildom must be borne in mind. the god

; but with thisdifference, that in england political conditions brought in the higher classes as well. it was then that thedividing line between christianity and heathenism became more marked, for the old religion was graduallyrelegated to the lowest classes of the community and to those who lived in remote parts at a distance fromany centre of civilisation.the records of the middle ages show the ancient god was known in many parts of the country, but to thechristian recorder he was the enemy of the new religion and was therefore equated with the principle ofevil, in other words the devil. this conception, that a god other than that of the recorded must be evil, is not the god of the witchesintroduction4confined to christianity, or to the middle ages. st. paul, in the first epistle to the

y. he isusually represented in human form wearing the curved horns of the theban ram. herodotus mentions that atthe great annual festival at thebes the figure of amon was wrapped in a ram's skin, evidently in the sameway that the dancing god of ari350ge was wrapped. there were two types of sheep whose horns were theinsignia of divinity; the theban breed had curved horns, but the ordinary breed of ancient egyptian sheep hadtwisted horizontal horns. the horizontal horns are those most commonly worn by egyptian gods. one of themost important of these deities is khnum, the god of the district round the first cataract; he was a creatorgod and was represented as a human being with a sheep's head and horizontal horns. but the greatest of allthe horned gods of egypt was osiris, who appears to have

THE GOLDEN ESSENCE

both the human system of craft, and the entire divine world and universe itself. the housle rite is the very sum of all craft mysteries, and all western pagan mystery religions besides, including primal christianity. the holy meal, or the sacrament of bread and wine was absorbed into the primal christian stream at a very early date, from the pagan tradition. this does not change the power of this ancient ritual consumption of bread and drink; the flaw in christianity is that the christians do not understand the depth of symbolism behind and within the sacred meal. their lack of awareness, as we shall see, prevents the loop from being complete, as it was intended to be; the mysteries are a matter of deep awareness and realization, not dogma or empty ritual performance. awareness, as it is f

from being complete, as it was intended to be; the mysteries are a matter of deep awareness and realization, not dogma or empty ritual performance. awareness, as it is focused through the housle, is in fact the key to the highest workingthe working of immortality, the immortalization of the individual. modern pagan authors normally do not discuss such topics, but they were secret doctrines of the ancient mysteries. the secret workings of the true life without beginning or end are summed up in the housle, perfectly. before we begin our conversation, i would like to state that the explanation for the inner meanings of the housle given here is relatively deep; if you perform the housle, and have read my other writings about it, this essay can and will transform how you see it, which is a good

e mythological tradition that is the true ancestor of the old faith or witchcraft. primal christianity, influenced mainly by the primal tradition of ancestral veneration and regeneration of pagan europe, likewise embraced (in their own peculiar way) a central theme of life, sacrifice, and regeneration, with their ultimate eschatological concept of resurrection and a new heaven and earth. the more ancient and wise indo-european mythology taught that the universe was generated from the great all-potential-containing void of chaos, and when the newly born universe found its pristine and golden order, the evolutiona ry passage of time and events, ordained by fate, began. these events included the birth and struggles of the divine beings or gods, the birth/creation of humankind, the gradual dec

ation, and yet, remains the same nature in essence; crops grow to die and give up their seeds to be birthed anew; and after the long death of winter, a new and green life comes to the earth. the death of stars does not staunch the birth of new ones; life seems to continually issue forth in a renewal without ending, despite death and destruction. despite their appearances to the un- initiated, the ancient mysteries were not as interested in the concepts of life and death, as they were in the concept of regeneration or renewal. to symbolically die before death and undergo the experience of regeneration or renewal now, and not at the point of actual death, was the central focus of the mysteries. what must be kept in mind, ho wever, is that the experience of death cannot be fully simulated; ac

them, their entire world, their lives, and time itself, was regenerated. as we will see, the housle rite is our craft s way of doing this very thing, for us, right here and now. the housle, when properly performed, and when properly understood and recognized with clear awareness, is nothing more and nothing less than the ritual vehicle that completes the loop of the entire cosmos as expressed in ancient mythology, and regenerates the participant, their mind and body, and through them, their entire world. it is the regeneration of time that was the center of ancient faith and mysteries. another important key is found in the word recognition. many people use this word without being aware of its true meaning. re means again, and cognition means to be cognizant or be aware of something. to re

THE KEY TO THE MYSTERIES

es) by eliphas levi the key of the mysteries according to enoch, abraham, hermes trismegistes and solomon by eliphas levi translated, with an introduction by aleister crowley "religion says 'believe and you will understand' science comes to say to you 'understand and you will believe "at that moment the whole of science will change front; the spirit, so long dethroned and forgotten, will take its ancient place; it will be demonstrated that the old traditions are all true, that the whole of paganism is only a system of corrupted and misplaced truths, that it is sufficient to cleanse them, so to say, and to put them back again in their place, to see them shine with all their rays. in a word, all ideas will change, and since on all sides a multitude of the elect cry in concert 'come, lord, co

w anything, one must learn eternally! they say that in order to learn anything well, one must forget it several times. the world has followed this method. everything which is to-day debateable had been solved by the ancients. before our annals began, their solutions, written in hieroglyphs, had already no longer any meaning for us. a man has rediscovered their key; he has opened the cemeteries of ancient science, and he gives to his century a whole world of forgotten theorems, of syntheses as simple and sublime as nature, radiating always from unity, and multiplying themselves like numbers with proportions so exact, that the known demonstrates and reveals the unknown. to understand this science, is to see god. the author of this book, as he finishes his work, will think that he has demonst

" the formulation of faith is to agree upon the terms of the common hypothesis. faith begins where science ends. to enlarge the scope of science is apparently to diminish that of faith; but in reality, it is to enlarge it in equal proportion, for it is to amplify its base. one can only define the unknown by its supposed and supposable relations with the known. 15 analogy was the sole dogma of the ancient magi. this dogma may indeed be called "mediator" for it is half scientific, half hypothetical; half reason, and half poetry. this dogma has been, and will always be, the father of all others. what is the man-god? he who realizes, in the most human life, the most divine ideal. faith is a divination of intelligence and of love, when these are directed by the pointings of nature and of reason

o define too much in accordance with the dangerous inductions which spring from personal ignorance. our judgments in questions of faith apply to 16 ourselves; it will be done to us as we have believed; that is to say, we create ourselves in the image of our ideal "those who make their gods become like unto them" says the psalmist "and all they that put their trust in them" the divine ideal of the ancient world made the civilization which came to an end, and one must not despair of seeing the god of our barbarous fathers become the devil of our more enlightened children. one makes devils with cast-off gods<<christianity has fallen, and so christ has already become the 'devil' to such thinkers as nietzsche and crowley- o.m> and satan is only so incoherent and so formless because he is made u

e civilization which came to an end, and one must not despair of seeing the god of our barbarous fathers become the devil of our more enlightened children. one makes devils with cast-off gods<<christianity has fallen, and so christ has already become the 'devil' to such thinkers as nietzsche and crowley- o.m> and satan is only so incoherent and so formless because he is made up of all the rags of ancient theogonies. he is the sphinx without a secret, the riddle without an answer, the mystery without truth, the absolute without reality and without light. man is the son of god because god, manifested, realized, and incarnated upon earth, called himself the son of man. it is after having made god in the image of his intelligence and of his love, that humanity has understood the sublime word w

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ezidi. 11 called also seth or set-an. 12 force of nature or that of a god, indicating by definition a separate or antinomian force. 13 egyptian mysteries, lucy lamie 18 desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming14. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon like beings with three heads. seker was often featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the story of af ra meeting se

from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 15 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 16 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 19 when one approaches the ancient masks of set, seker or the persian druj of the yatuk-dinoih understand that by diving in the black sun, becoming as a god in the darkness is but the first part of crossing the abyss. the rite of adversarial shadow -the ensorcelment of ahriman and the infernal sabbat- the focus and intent of this ritual is the application of an ancient form of sorcery known as yatuk dinoih17. the functional

THE MAGICIAN S KABBALAH

n their knowledge of kabbalah, which he sees as "infinitesimal. another stream stemming from rosenroth's work came through eliphas levi (1810-75, who became familiar with cabalistic martinism through hoene wronski (1778-1853, and had read both boehme and rosenroth amongst many others. he also became a student of tarot through the writings of court de gebelin (1725-84, who ascribed to the tarot an ancient egyptian origin. from de gebelin and rosenroth, levi synthesised a scheme of attribution of the tarot cards to the twenty-two paths of the tree of life, a significant development in that it provided a synthetic model of processes to be later modified and used by the golden dawn as mapping the initiation system of psychological, occult, and spiritual development. levi wrote "qabalah. might

verse. one of the key functions of the tree, and one at which it excels, is as a mental filing-system. not only can the tree be viewed as a system, but also a meta-system, that is, a system which includes other systems within it. in this way, ideas may be compared across apparently different models. an example of this is the association of astrological concepts and symbology with the myths of the ancient egyptians. thus, one familiar with the former, say, understanding the "nature" of venus, would be able to equate this knowledge to an understanding of the "nature" of hathor, through their mutual correspondence on the tree. there are dangers in taking this approach too simplistically, as there are dangers in all methods of translation and learning, but it provides an incomparable method of

ference pattern, for example, the ripples in water made by a stone being dropped, then one could, analysing the pattern, discover where the stone had broken through the water (see diagram 4. on a note of poetic whimsy, one could perhaps visualise the tree of life as the wave-front of the light of god. one may realise that all the above modern ideas are actually pre-empted and summarised in a more ancient doctrine, which states, in the tabula smaragdina (table of emerald "it is true without lying, certain and most true, that which is inferior or below, is as that which is superior, or above, and that which is superior as that which is inferior, to work and accomplish the miracles of one thing" patterns emerge at all levels and all scales, such as the spiral of a shell and the spiral of a fe

the resh to kether, the yod to the sephiroth from binah to yesod, and the final tau to malkuth. the "kabbalistic diagrams of rosenroth" also refer to the "head which is not, or "the head of not, in aramaic risha dla. indeed, one part of this text states quite clearly "the crown of the holy king, which is called the head which is not, and the head of knowing and not being known. and is called the ancient concealed one. thus, the "bornless ritual" is an ascent up the middle pillar of consciousness from the "bound lights" of malkuth and ultimately, to the "boundless light" of the ain soph aur. resh in full is resh-yod-shin, and relates to the cards of the sun, hermit and last judgement. these could be transliterated into the phrase "the awareness (sun) of the true (hermit) will (judgement, w

esser countenance. this single king or state is that which reigns after the synthesis of the multiple fragmentary states of identity that flicker in and out in the constant picture-show of our awareness, each of which in its turn demands temporary rulership. the edomite kings were seen by loria as sons of the mother, the pillar on the left hand, perfect severity, but had no foundation in the holy ancient one. they are the "empty lights" dispelled by the source of lights which is concealed within the mother. halevi states that the first origin of the concept of the klippoth lies in the kabbalistic model of the universe itself being composed of a series of shells. the first kernel is the light of ain soph, with the first shell being kether, enclosing ain soph. then kether becomes the kernel

THE MARTINIST OPERATIVE GENERAL RITUAL

and circle 'sophia, for their generous help- in its many forms. they have given us a perfect example of martinist unity "behold, how good and how pleasant it is for brethren to dwell together in unity (psalm 133) november 1962, sendivogius orient of toronto, canada. grand master 3 introduction introductory notes on the divine name "ieshouah: iod-he-shin-vau-he. the following notes concern a very ancient divine name called at times the pentagrammic name which was well known to the kabbalists, especially christian kabbalists, as well as to the doctors of the original christian church. the letter shin: hebrew kabbalists knew this letter shin as one of the three mother-letters (with aleph and mem) and that it signified the fire. st. jerome in his "mystic interpretation of the alphabet" define

s letters5. when the christ came, he made the pronunciation of this word still more central and interior, since the great name expressed by those four letters was the quaternary explosion, or the crucial sign of all life; whereas jesus christ, by exalting the hebrew shin, or the letter 's, united the holy ternary itself to the great quaternary name of which three is the principle. now, if, in the ancient ordinations, the quaternion had to have its own source in us, with much greater reason should the name of christ take from himself alone its whole efficacy and light. no doubt, a great virtue is attached to this true pronunciation whether central or oral, of that great name, and that of jesus christ, which is as its flower. the vibration of our elementary air is a very secondary thing in t

rofane, to be protected from any defilement. it is suggested that a small, new suitcase be provided 10 especially for that purpose. it will be of advantage to operate standing on a woollen rug however small it may be. the operator should know that the contents of this ritual come from old texts of the traditional martinism of the 18th century or from the ritualistic texts of ceremonials even more ancient, and as such, they have been already 'vitalized' by usage. those coming from the so-called original martinism as is the case of the majority of the orisons, have as their author, martinez pasqualez, himself. 10. time for the operations: since easter, commemorating in a yearly cycle the resurrection of christ and his victory over death, is an image of the reintegration and resurrection of t

ymboles chretiens primitifs, paris 1961. it was the sign of the elect' of the old testament, even before it was mentioned in the revelation of st. john (the apocalypse) and also well prior to its adoption by the christians as a sign recalling the passion of christ. for example we read in ezekiel that it was supposed to have been traced upon the foreheads of the elect by the angel of yaveh. 11 the ancient egyptians, the eleusinian mysteries and those of dionysos, the gnostics, all had known and used this tau for the same reason as ancient israel and her kabbalists- thus it can be used by initiates of any religious or philosophical appurtenance. it used to be traced in oil of unction upon the forehead of the high priest of israel at the moment of his consecration. lastly, it is a 'sign of sa

he archetype "by ieshouah, our lord, amen. operator meditates for awhile and then prays that the demoniacal spirits be chased away from the earth: o almighty and eternal god, creator and protector of the human race, thou who hast made the first man and in him all the preexistent souls to thine image and resemblance, deign, o lord, to consider thy servant fallen into the traps of the serpent. this ancient adversary of the earth shrouds its soul with the horrors of fright or benumbs its spiritual and reasonable faculties. thus destroy, o lord almighty, this diabolical power, upset the perfidious snares by chasing away the initial tempter, his angels and his ministers, far away from our universe. o almighty god, may thy servants be defended and protected in their souls and bodies by this sign

THE MIDDLE PILLAR

rdie postulated that psychotherapists could use the techniques of magic, such as the lesser banishing ritual and the middle pillar exercise of the golden dawn, in a d i n i d setting for the benefit of patients. goal of both magic and psychotherapy is the his or her growth and health on every and psychological. magic, however, well-being. regardie sought to tear down the been built up between the ancient art and the regardie's die middle pillar was a milestone these ideas long before they became popular. the middle pillar, as a techruque for self-development, standard fare-so much so that it is sometimes age self-help manuals, often without mentioning golden dawn tradition. the middle pillar shows expertise, and love for teaching that regardie to this day it remains a classic among magical

ly have reference to any we know of. but rather i surmise these refer into conscious operation of a spiritual point equilibrated attitude towards life, an attitude not to any extreme. recognizing the polarity of life, sought to steer a middle way between the tortuous activity of nature. it is the way of the reconciler, path between the two pillars, that balanced and in which the candidates of the ancient initiation at the major crisis and climax of their initiation. of bringing to birth the golden sun of tiphareth, beauty and harmony who is the t h d person of that one system nowadays15 conceives of the great of the recognition of the crowned and the two pillars of the temple 11 horus-he who, while partaking necessarily of the nature of both the father and the mother, is simultaneously an

sible. but the frank realization and acceptance of the human personality as many-sided, and a refusal to blind oneself to experience no matter of what kind, will go far towards relieving the partition erected between the unconscious and the conscious, and removing resistance and repression. to restate the attitude expounded in this chapter, i conceive of analytical psychology as the spouse of the ancient system of magic. for psychology has succeeded in evolving a system which can be applied to almost any individual who wishes to know the several departments and constituents of his own personality. possibly for the first time in the history of civilized thought, there is a technique which is of inestimable value to the average man. it is of supreme value to the studen.t of magic and mystici

s he would a foul disease" in the neophyte ritual of the golden dawn, the candidate swears..i will not debase my mystical knowledge in the labour of evil magic at anytime tried or under any temptationj'(regardie, the golden dawn, 123. it should be clear that serious, ethical magicians do not engage in satanism or black magic. 5. the two pillars are a major part of the symbolism of the qabalah, an ancient hebrew mystical tradition that is the cornerstone of modem western magic and spiritual growth. for more information about the qabalah, see regardie's a garden of pomegranates (llewellyn, 1988) or our own book, the golden dawn journal, book ii, qabalah: theory and magic (llewellyn, 1994. 6. in a golden dawn temple, that is. temples of other magical or esoteric groups do not necessarily have

entfiom the rest of it, and to destroy the peel as though it were something false, something no honourable onion should acknowledge. everything in us is a peeling, but in every peeling is the essential nature of the whole. the selfis an onion se2f. this is similar to the buddhist conception. the triad of principles just considered, the supernals,l3 being the more primitive part of the psyche, the ancient center which harks back to the countless epochs of the distant past, we must now turn our attention to its compensating and balancing aspect, the conscious ego %s clearly is a much more modem and recent development in the ageless history of the self-a comparatively modem evolution-a channel by means of which we have become conscious of the original primeval and fundamental unconsciousness

THE MOTHMAN PROPHECIES

dless activities endlessly. build a house on such a site and the ghost will leave locked doors ajar as it marches through to carry out its programed activity. could these ghosts really be tulpas, residues of powerful minds like the phantom in the broad-brimmed hat? next, consider this. ufo activity is concentrated in the same areas year after year. in the ohio valley, they show a penchant for the ancient indian mounds which stand throughout the area. could some ufos be mere tulpas created by a long forgotten people and doomed forever to senseless maneuvers in the night skies? there are archaeological sites in the mississippi valley which have been dated to 8,000 years ago. long before the indians are supposed to have arrived. some of the indian mounds (there are hundreds of them scattered

orm of elephants. what did the builders use for a model? others are in the shape of sea serpents. these forms can only be seen from the air. to plan and build such mountains of shaped earth required technical skills beyond the simple nomadic woods indians. currently there is a revival in diffusionism, a popular scientific concept of the 1920s which asserted that many of the puzzling artifacts and ancient constructions found throughout the world were the products of a single worldwide culture. the cult of believers in atlantis were the principal advocates of this idea, so sober scientists naturally turned away from it for a theory that is almost impossible to support. this was the notion that many inventions and ideas simply occurred simultaneously to widespread, isolated cultures. the flyi

on daniken' simplistic efforts. that unidentified flying objects have been present since the dawn of man is an undeniable fact. they are not only described repeatedly in the bible, but were also the subject of cave paintings made thousands of years before the bible was written. and a strange procession of weird entities and frightening creatures have been with us just as long. when you review the ancient references you are obliged to conclude that the presence of these objects and beings is a normal condition for this planet. these things, these other intelligences or oints as ivan sanderson labeled them, either reside here but somehow remain concealed from us, or they do not exist at all and are actually special aberrations of the human mind tulpas, hallucinations, psychological construct

hat a 747 airliner is real. they are transmogrifications of energy under the control of some unknown extra-dimensional intelligence. this intelligence controls important events by manipulating specific human beings through the phenomenon of mystical illumination. our religions are based upon our longtime awareness of this intelligence and our struggle to reduce it to humanly acceptable terms. the ancient ethiopians viewed their gods as black, snub-nosed entities. the greeks and romans populated their mountaintops with longhaired, handsome gods and goddesses. the indians of south america worshiped bearded gods who traveled the night skies in luminous discs of light, as did the ancient egyptians. but religious views were modified in the nineteenth century with the coming of the industrial ag

ce was the culprit and that government agents were tapping the phones of teen-agers and little old ladies, tampering with their mail, and following them around in black cadillacs. i wish the answer was that simple. we have been victimized by this phenomenon, not just since 1947 but since ever! it is the foundation of all our religious and occult beliefs, of our philosophies, and our cultures. the ancient chinese marked out the routes of the lights in the sky (lits) and called them "dragon tracks" because, apparently, fearsome dragons appeared along with the mysterious lights. in a later age, these became fairy lights and were associated with the little people who actually plagued whole generations not only in europe but also in north america. for the american indians were telling stories a

THE NECRONOMICON SIMON VERSION

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

mber 30, that bears the legend "ecce qui tollis peccata mundi- behold him who taketh away the sins of the world- and the picture above it is of the atomic bomb! basically, there are two "sets" of gods in the mythos: the elder gods, about whom not much is revealed, save that they are a stellar race that occasionally comes to the rescue of man, and which corresponds to the christian "light; and the ancient ones, about which much is told, sometimes in great detail, who correspond to "darkness. these latter are the evil gods who wish nothing but ill for the race of man, and who constantly strive to break into our world through a gate or door that leads from the outside, in. there are certain people, among us, who are devotees of the ancient ones, and who try to open the gate, so that this evid

ons. it would also be folly to pick up crowley's magick in theory and practise with the same intention. both books are definitely not for beginners, a point which cannot be made too often. unfortunately, perhaps, the dread necronomicon falls into this category. crowley's magick was a testimony of what he has found in his researches into the forbidden, and forgotten, lore of past civilisations and ancient times. his book of the law was written in cairo in the spring of 1904, when he believed himself to be in contact with a praeter-human intelligence called aiwass who dictated to him the three chapters that make up the book. it had influenced him more than any other, and the remainder of his life was spent trying to understand it fully, and to make its message known to the world. it, too, co

as mysteriously as they appeared, after the assyrian invasions which decimated their culture, yet providing the assyrians with much of their mythology and religion; so much so that sumerian became the official language of the state church, much as latin is today of the roman catholic church. they had a list of their kings before the flood, which even they carefully chronicled, as did many another ancient civilisation around the world. it is believed that they had a sophisticated system of astronomy (and astrology) as well as an equally religious rituale. magick, as well in history, begins at sumer for the western world, for it his here, in the sand-buried cuneiform tablets that recorded an age, that the first creation epic is found, the first exorcism, the first ritual invocations of plane

hes. lovecraft's mythos deals with what are known chthonic deities, that is, underworld gods and goddesses, much like the leviathan of the old testament. the pronunciation of chthonic is 'katonic, which explains lovecraft's famous miskatonic river and miskatonic university, not to mention the chief deity of his pantheon, cthulhu, a sea monster who lies "not dead, but dreaming" below the world; an ancient one and supposed enemy of mankind and the intelligent race. cthulhu is accompanied by an assortment of other grotesqueries, such as azathot and shub niggurath. it is of extreme importance to occult scholars that many of these deities had actual counterparts, at least in name, to deities of the sumerian tradition, that same tradition that the magus aleister crowley deemed it so necessary to

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

gley http//www.sacredspiral.com hail mother! hail mother, full of grace, your people live upon you. blessed are all men and women and blessed is your womb from which all life springs. hail mother! goddess of all, cradle us within your loving arms from birth to death and to rebirth. faeries of the earthen mounds. guardians of secrets dear. by your love commit me here. to teach the knowledge of the ancient ones. be ever at my side to light my way. to guide and teach me both night and day. eliza fegley http//www.sacredspiral.com elements spirit of nature, embrace me. body of mother, nourish me. water of oceans, cleanse me. fire of mind, strengthen me. air from north, guide me. eliza fegley http//www.sacredspiral.com hecate calling in those silences of the night, you hear my call. you feel the

f silence, surround me. quell the flame within me. breathe in the tranquility around me. may the calmness fill and ground me. eliza fegley http//www.sacredspiral.com isis moonlight beauteous love enamoured raven mourning dove spiral helix cosmos sky persephone underworld mother butterfly triple goddess morrigu this is the calling of the chosen few. writer s chant mnemosyne. mnemosyne. muse of the ancient time. keeper of the ancient rhyme. memory of that ancient age when poetry was kept on tongue, not page. whisper to me those ancient utterings. send pen and ink fluttering. eliza fegley http//www.sacredspiral.com acorns fallen from up above are kept for youth and for true love. an arrowhead found within a field is kept in a pocket; protection it yields. string coral beads for children to we

THE PATH OF KABBALAH

from tabur and below. once the partzuf of the fetus has taken its place, reshimot dalet dehitlabshut and gimel deaviut (from the sof of galgalta) awaken in it. it is over these reshimot that the gadlut of the partzuf comes out: the screen performs a zivug on reshimot 4/3 and the degree of gadlut spreads from tabur degalgalta to the parsa. that partzuf is 157 of 273 called atik (detached but also ancient, because it is detached from the attainment of the lower ones, i.e. the souls. atik is the first of a series of new partzufim called the world of atzilut. partzuf atik serves as the keter of the new world. once partzuf atik comes out in gadlut, rosh desag passes it all the reshimot that rose to it after the breaking. of all these reshimot, atik chooses the finest reshimo, makes a zivug on

atik is born and descends to its place, the reshimot 4/3 awaken in it and demand gadlut from the partzuf. the screen mates with the light on these reshimot and builds the degree of atik in gadlut. that partzuf expands from tabur degalgalta to the sium of galgalta. it reaches lower than the parsa, because it is in fact partzuf keter that still belongs to the first restriction, hence the name atik (ancient, but also detached, from the lower ones, i.e. the lower partzufim. arich anpin: when partzuf atik was created in gadlut, rosh desag passed it all the reshimot that it took after the breaking. from among those reshimot, atik selected the finest ones, and made a zivug on them, creating the next partzuf in line- partzuf hochma, first in the fetus degree and then in gadlut. that partzuf expand

there is our world. malchut: malchut is called the similitude of god because that is the only place where one can feel the creator, with attributes that were given to him from above. we attain in our innermost feeling, in our malchut. however, we do it with the attributes we receive from above. 178 of 273 chapter 3.24 questions and answers what is kabbalah? q: what is kabbalah? a: kabbalah is an ancient teaching that covers a number of languages and many forms of expression. there is the language of tales that the bible uses and the language of rules that the talmud uses. there is also the language of kabbalah itself, which uses drawings, formulas and matrix. kabbalah utilizes pure mathematical rules in order to express spiritual phenomena. there are many ways to depict our sensations and

the spiritual degrees he is going through and understand them by himself, even without a language, as it is said: one s soul shall teach him. most major kabbalah texts were written in hebrew. a profound study of these texts does require a minimal knowledge of hebrew. however, kabbalah can be written in any language. the zohar, for example, was written in aramaic, which was the spoken language in ancient persia two thousand years ago. kabbalah speaks of emotions and experiences one goes through. they can be explained in any language, or even without it, but through music or other means. everyone learns languages: musicians must know a little italian, doctors some latin, computer personnel must know english and so on. each science has its own language. the language of kabbalah is hebrew, th

THE ROSICRUCIAN MANIFESTOS

remaineth with men, and is a forerunner of pleasant phebus, who with his clear and fiery glistering beams brings forth that blessed day, long wished for, of many true-hearted; by which day-light then shall truly be known, and shall be seen all heavenly treasures of godly wisdom, as also the secrets of all hidden and unvisible things in the world, according to the doctrine of our forefathers, and ancient wisemen. this will be the right kingly ruby, and most excellent shining carbuncle, of the which it is said, that he doth shine and give light in darkness, and to be a perfect medicine of all imperfect bodies, and to change them into the best gold, and to cure all diseases of men, easing them of all pains and miseries. be therefore, gentle reader, admonished, that with me you do earnestly p

THE SHADOWED ONES

, and look within your heart by casting you body into the embrace of the sun. gadreel brings unto mankind the use of war instruments, how to destroy utterly ones enemy and the strategies of battle both old and new. his way is that of the spear, and blade and the honor of battle. know then that gadreel not only resides in physical war, but that of mental war. he is truly a spirit of azazel, who in ancient lands is known as set-an. gadreel brings initiation of battle that awakens the character and strengths of he who invokes him. guidance is a passion of gadreel who shall bring to you the knowledge of overcoming strife no matter what it may be. 4 akibeel stands at the threshold of inner wisdom of the self; through the abyss which holds the knowledge of our creation and our linage. he may sho

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

mind, and discloses a heart lying beneath all the conventional tweeds and silks of our sleek respectability. the stale odour of mrs. grundy fs petticoats vanishes, neither is it replaced by the patchouli of thais, nor the musk of aspasia; and if the aroma of a little human sweat does salute our nostrils, it is at least a healthy human smell. an odour of sanctity. infinitely preferable to all the ancient pot-pourri of philistia, that young and old ladies are alike so fond of distributing among their pretty speeches, as well as their pretty garments. gis life, then, to resolve itself for us into a chain of exhilarating pangs? h asked pallas, in mr. gosse fs ghypolympia, h in answer to the query of asculapius, gwhat is pleasure? h we see the mortal form of the immortal healer climbing along

tention. onward! let me run! thy steed, o moon! thy chariot, o sun! lend me fierce feet, winged sandals, wings as wide as thine, o east wind! and the goal is won *the temple of the holy ghost, vol. i, p. 191. little, if any, poetry of a truly epic nature can we find; the nearest is the song of tannhauser, somewhat of a prophecy, somewhat of an anthem: i rose within the elemental ball, and lo! the ancient one of days did sit! his head and hair were white as wool. his eyes a flaming fire: and from the splendid mouth flashed the eternal sword! lo! lying at his feet as dead, i saw the leaping-forth of law: division of the north wind and the south, the lightning of the armies of the lord; east rolled asunder from the rended west; height clove the depth; the voice begotten said: gdivided be thy

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

ngdom of the adepts; and finally showing how the keynote of all mystical systems of either east or west, is to be found in ecstasy; and how the former, arriving at this sublime state by purely mechanical methods, are not so suitable to those western nations as their own poetic mysticism, as found in the divine works of the christian fathers, the alchymistic philosophers, and the mystical poets of ancient and modern times *2. there is an old saying, gall men are born either platonists or aristotelians. h for many centuries now, european thought has been labouring under the damnosa hereditas of foregone conclusions. and as religion in the attempt to anthropomorphise power, through the medium of dialectic symbols, lost all footing and plunged headlong into the pandemoniac majesty of deity, so

artist elias, the marvellous being whom god has permitted to make a discovery of the highest importance in his illuminative philosophy of crowleyanity, in the dazzling and flashing light of which there is nothing concealed which shall not be discovered. it has taken 100,000,000* years to produce aleister crowley. the world has indeed laboured, and has at last brought forth a man. bacon blames the ancient and scholastic philosophers for spinning webs, like spiders out of their own entrails; the reproach is perhaps unjust, but out of the web of these spiders, crowley has himself twisted a subtle cord, on which he has suspended the universe, and swinging it round has sent the whole fickle world conception of these excogitating spiders into those realms which lie behind time and beyond space

THE TAROT OF C C ZAIN

over the ordeals met in its pilgrimage of eternal progression. the balance--arcanum viii. in divination, arcanum viii may be read as justice or equilibrium. arcanum viii is figured by a woman, blindfolded and seated upon a throne. she wears a crown of lance-heads, holds in her right hand a raised sword, in her left hand a balance, and from her brow the sacred serpent thrusts its head. this is the ancient symbol of justice, which weighs all acts and opposes to evil as a counterweight the sword of expiation. justice, emanating from god, as symbolized by the overshadowing protection, is the equilibrium between right and duty. justice is crowned with lances to indicate inflexibility, adorned with the sacred serpent to signify she acts with enlightenment, and her throne is placed on a platform

THE WITCH CULT OF ZOS VEL THANATOS

idable individual is formed from the chaos current, while many fail over time there are those who are able to transpose their current idea of self and become something far more interesting to their particular life. the specific union of various systems of magickal practice is important to those who may seek to unite various cultures. the buddhist system, or perhaps more detailed in mentioning the ancient bon po practice of chud, presents the luciferian gnosis in its holy state, what is called complete union with the hga (holy guardian angel. the activity of severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended t

THE ABYSS AND TABAET

are the associative traits and that the adversary has existed long before christianity. the avestan texts as well as the denkard provide a wealth of knowledge of ahriman from a right hand path point of view, consider as such a veil which can only be passed through by the great work of initiation. the names and cultural expressions of the adversary are briefly explored as an introduction, from the ancient persian, hebraic and even norse, the adversary appears in each. as tempter, war maker, wisdom bringer and devouring predatory spirit. look to the common aspects which make the opposer as a force of initiation. lucifer/ahriman/samael is a spirit which is made viable through the adept his/herself, this force is expressive of the individual, thus each manifestation unique as the initiate in q

s, fearless in battle -enuma elish the dragon of the primal oceans of the abyss opened her veins and filled her children with venom as blood, with a spell cracking the sky with the blackened flame of her will. to raise them as gods which shall master all forms of wolves, serpents and those beasts which prey upon others is the desire of tiamat. what she gave to humanity was never cleansed from the ancient darkness in the subconscious, there is still a coiling serpent within. the ancient dragon which personified the primal sea was tiamat, according to george barton the name tiamat was equivalent to the same stem which meant tamtu, being the primal waters of the abyss. tiamat is the adversary from a atavistic viewpoint, her form too terrible to comprehend. an interesting concept of the demoni

m a time when darkness held in its arms hideous monsters, the very demonic shapes which still seek our thoughts in the darkest hours of our mind. in times of stress and turmoil, these atavistic beasts seek to escape from the barbed wire, cruel talons in the mind. the mighty mummu tiamat was called the bringer forth of them all, yet was equally horrifying to her enemies, gods she created tiamat in ancient assyria embodied all of that which was horrifying and violent to mankind, from the blackened oceans of the abyss did she first rise up, a great sea dragon who had partial elements of other predators, the head of a tiger, winged, four talons and a scale covered tail. this form was that which was from nightmares, which still copulates with our dreams and brings us visions of our vast possibi

alpha of the adept, the forge of which cain stretches out a fire-blackened hand to uplift a sword first as arte taught by gadreel, the shadow-name of the father of serpents. there is the immortal spirit which exists in the depths of the mind, guided up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient spirit rises up from the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the great sleep does the adversary come forth as the balance of the feminine and masculine, the primal path of the black and red serpent. rahab, who makes the orbs of light dark with its presence, a shadow cast upon the self-righteous and weak. as ahriman did he first create

demons and other night spirits. lilith is one half of the adversary is there were, is truly a satanic or luciferian source of self-mastery and strength. lilith is said to howl at the head of 480 companies of demons, having sometimes appearance with a chariot guided and backed by demonic spirits. lilith is the fiery aspect of ahriman or samael and should be considered equal to the fallen angel. in ancient non-zoroastrian writings, m.n. dhalla makes reference to the early hippolytus who wrote that there was a dualistic religion, the father being light and darkness being the mother. with this in consideration, ahriman no doubt was a manifestation of the androgynous primal dragon tiamat, which ahriman and az emerged from later. in the ancient writings of jacob and isaac hacohen of segovia cast

THE BOOK OF GATES

red-texts.com, may 2003. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. next: note sacred texts egypt ehh index vol. i vol. ii vol. iii the book of gates by e. a. wallis budge [1905 (original title) the short form of the book of am-tuat and the book of gates the book of gates is an ancient egyptian cosmological treatise describing the architecture and inhabitants of the tuat, the underworld which the boat of the sun god, ra, traverses during the night hours. this is the second volume of the three volume budge series which deals with the books of the underworld, the egyptian heaven and hell. it also includes a short summary of the book of am-tuat, the longer version of which

, i.e, the district which was known to the egyptians by the name of het-nub, and is situated near the ruins known in modern times by the name of tell al-'amarna. in the yet-nub quarries large numbers of inscriptions, written chiefly in the hieratic character, have been found, and from the interesting selection from these published by messrs. blackden and fraser, we learn that several kings of the ancient and middle empires carried on works in them, no doubt for the purpose of obtaining alabaster for funeral purposes. the sarcophagus is 9 ft. 4 in. long, 3 ft. 8 in. wide, in the widest part, and 2 ft. 8 in. high at the shoulders, and 2 ft. 3 in. at the feet; the cover is 1 ft. 3 in. high. the thickness of the alabaster varies from 21 to 4 inches. the skill of the mason who succeeded in holl

ation, appearing as if just finished on the day we entered it; and what i found in it will show its great superiority to all others. not fifteen yards from the last tomb i described, i caused the earth to be opened at the foot of a steep hill, and under a torrent, which, when it rains, pours a great quantity of water over the very spot i have p. 72 caused to be dug. no one could imagine, that the ancient egyptians would make the entrance into such an immense and superb excavation just under a torrent of water; but i had strong reasons to suppose, that there was a tomb in that place, from indications i had observed in my pursuit. the fellahs who were accustomed to dig were all of opinion, that there was nothing in that spot, as the situation of this tomb differed from that of any other. i c

THE GOD SET

called himself the son of set. the set cult too was very popular with foreigners coming to live in egypt. his worship has always been connected with the outsider. the twentieth dynasty began by looking very favorably on this god, as is shown in the name of its founder setnakt "set is mighty" there is also considerable evidence that the set cult was favored among artisans of the time (see romer's ancient lives, henry holt, 1984, and if you've got as copy of stephen quirk's ancient egyptian religion check out the beautiful stella of aapehty- probably the most beautiful surviving example of setian art. by the end of the twentieth dynasty, as the funerary cult of osiris became the dominate force in popular egyptian religion,more and more, set as the murderer of osiris became the evil one. in

lings on the head or spinal column, and to cause enmity between enemies. there seems to be a few common threads running through the set cult: the quest for immortality, antinomianism, and the practice of magic. perhaps this is why michael aquino's current temple of set finds this figure so appealing as an archetype for the left hand path. like hatshepsut before aquino has opened the mouth of this ancient god, and the articulation of the principle of isolate intelligence is available to us tod ithe secret rituals of the o.t.o. part one the birth and development of the o.t.o* chapter one the manifesto of 1917 in the spring of 1917 the russian people, worn out by almost three years of their rulers political and military incompetence, overthrew their czar and installed a provisional government

THE SECRET RITUALS OF THE OTO

the allied side. neither of these events greatly excited the inhabitants of henri oedenkoven s and ida hoffmann s eccentric vegetarian community situated at ascona in switzerland. they were far more interested in a bombastic encyclical just promulgated by theodor reuss, a temporary guest of the community. let it be known, began this manifesto, that there exists, unknown to the great crowd, a very ancient order of sages, whose object is the amelioration and spiritual evolution of mankind by means of conquering error and aiding men and women in their efforts of attaining the power of recognizing the truth. this order has existed already in the most remote times and it has manifested its activity secretly and openly in the world under different names and in various forms: it has caused social

ose who are willing to be guided. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c1.html (1 of 4 [12/28/2001 2:01:15 pm] the secret rituals of the o.t.o. while numberless societies, associations, orders, groups, etc, have been founded during the last thirty years in all parts of the civilized world, all following some line of occult study, yet there is but one ancient organization of genuine mystics which shows to the seeker after truth a royal road to discover the lost mysteries of antiquity and to the unveiling of the one hermetic truth. this organization is known at the present times (sic) as the: ancient order of oriental templars ordo templi orientis otherwise: the hermetic brotherhood of light it is a modern school of magic. and, like the ancient

t is a modern school of magic. and, like the ancient schools of magic, it derived its knowledge from the east. this knowledge was never revealed to the profane, for it gave immense power for either good or evil to its possessors. it was recorded in symbol, parable and allegory, requiring a key for its interpretation. the symbols and glyphs of freemasonry were originally also derived from the more ancient mysteries. these symbols of ancient masonry, of the rosicrucians, the sacred art of the ancient chemi (egyptians, of homer s golden chain, like those of modern freemasonry, etc, are however but different aspects of the one great mystery. they all require a key to disclose the real underlying meaning. there exists, however, but one right key, and moreover this one right key must be used the

s are made freemasons by the directing members (fratres superiores) of the o.t.o. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c1.html (3 of 4 [12/28/2001 2:01:15 pm] the secret rituals of the o.t.o. nevertheless reuss s 1917 manifesto is not without interest even importance for, while there is no need to follow reuss in believing that the o.t.o. was the one ancient organization of genuine mystics, there is no doubt that it has been one of the two most influential occult fraternities of the last century4 with some of its members playing important parts in the activities that have led to the current occult revival. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c1.html (4 of 4 [12/28/2001 2:01:15 pm] the secret ritu

the o.t.o. the private tutor of the young pretender, bonnie prince charlie who was also an active freemason. ramsay said: at the time of the crusades in palestine many princes, lords, and citizens associated themselves, and vowed to restore the temple of the christians in the holy land, and to employ themselves in bringing back their architecture to its first institution. they agreed upon several ancient signs and symbolic words drawn from the well of religion in order to recognize themselves amongst the heathens and saracens. these signs and words were only communicated to those who promised solemnly, and sometimes at the foot of the altar, never to reveal them. this sacred promise was therefore not an execrable oath, as it has been called,5 but a respectable bond to unite christians of a

THE HOLY BIBLE KING JAMES VERSION

y him [and the lord] shall cover him all the day long, and he shall dwell between his shoulders. 33:13 and of joseph he said, blessed of the lord [be] his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, 33:14 and for the precious fruits [brought forth] by the sun, and for the precious things put forth by the moon, 33:15 and for the chief things of the ancient mountains, and for the precious things of the lasting hills, 33:16 and for the precious things of the earth and fulness thereof, and [for] the good will of him that dwelt in the bush: let [the blessing] come upon the head of joseph, and upon the top of the head of him [that was] separated from his brethren. 33:17 his glory [is like] the firstling of his bullock, and his horns [are like] th

abode in his breaches. 5:18 zebulun and naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field. 5:19 the kings came [and] fought, then fought the kings of canaan in taanach by the waters of megiddo; they took no gain of money. 5:20 they fought from heaven; the stars in their courses fought against sisera. 5:21 the river of kishon swept them away, that ancient river, the river kishon. o my soul, thou hast trodden down strength. 5:22 then were the horsehoofs broken by the means of the pransings, the pransings of their mighty ones. 5:23 curse ye meroz, said the angel of the lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the lord, to the help of the lord against the mighty. 5:24 blessed above women shall jael

he mountains, to the sides of lebanon, and will cut down the tall cedar trees thereof [and] the choice fir trees thereof: and i will enter into the lodgings of his borders [and into] the forest of his carmel. 19:24 i have digged and drunk strange waters, and with the sole of my feet have i dried up all the rivers of besieged places. 19:25 hast thou not heard long ago [how] i have done it [and] of ancient times that i have formed it? now have i brought it to pass, that thou shouldest be to lay waste fenced cities [into] ruinous heaps. 19:26 therefore their inhabitants were of small power, they were dismayed and confounded; they were [as] the grass of the field, and [as] the green herb [as] the grass on the house tops, and [as corn] blasted before it be grown up. 19:27 but i know thy abode

ah, ben-hanan, and tilon. and the sons of ishi [were] zoheth, and ben-zoheth. 4:21 the sons of shelah the son of judah [were] er the father of lecah, and laadah the father of mareshah, and the families of the house of them that wrought fine linen, of the house of ashbea, 4:22 and jokim, and the men of chozeba, and joash, and saraph, who had the dominion in moab, and jashubi-lehem. and [these are] ancient things. 4:23 these [were] the potters, and those that dwelt among plants and hedges: there they dwelt with the king for his work. 4:24 the sons of simeon [were] nemuel, and jamin, jarib, zerah [and] shaul: 4:25 shallum his son, mibsam his son, mishma his son. 4:26 and the sons of mishma; hamuel his son, zacchur his son, shimei his son. 4:27 and shimei had sixteen sons and six daughters; bu

ordinance of david king of israel. 3:11 and they sang together by course in praising and giving thanks unto the lord; because [he is] good, for his mercy [endureth] for ever toward israel. and all the people shouted with a great shout, when they praised the lord, because the foundation of the house of the lord was laid. 3:12 but many of the priests and levites and chief of the fathers [who were] ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy: 3:13 so that the people could not discern the noise of the shout of joy from the noise of the weeping of the people: for the people shouted with a loud shout, and the noise was heard afar off. 4:1 now when the adversaries of judah and ben

THOUGHTS ON SETH

'isolator' his chief enemies are the gods of stasis and mindlessness. the first of these is osiris, death himself. set's slaying of osiris has a twofold significance for the seeker of xeper. firstly this represents the slaying of old thought patterns, the dethroning of those internal gods that we have received from society. on a second level this was the act by which set, alone of all the gods of ancient egypt, became deathless. the left hand path is a quest to become an immortal, potent, and powerful essence. set's other enemy is the demon of mindless chaos, apep. set is said to slay this creature every night just before dawn. this symbolizes overcoming self doubt and delusion, of acting at the times of greatest despair, or not being lulled to sleep by the powerful self- hypnotizing engin

TRUE HISTORY OF WITCHCRAFT

eligion "witchcraft" and "neopaganism" is, we must firstly make a firm distinction "witchcraft" in the popular informally defined sense may have little to do with the modern religion that goes by the same name. it has been argued by defenders of and formal apologists for modern wicca that it is a direct lineal descendent of an a true history of witchcraft get any book for free on: www.abika.com 4 ancient, indeed, prehistoric worldwide folk religion. some proponents hedge their claims, calling wicca a "revival" rather than a continuation of an ancient cult. oddly enough, there may never have been any such cult! the first time i met someone who thought she was a "witch" she started going on about being a "blue of the cloak" i should've been warned right then and there. in fact, as time has p

e has passed and the religion has spread, the claims of lineal continuity have tended to be hedged more and more. thus, we find dr. gardner himself, in 1954, stating unambiguously that some witches are descendants. of a line of priests and priestesses of an old and probably stone age religion, who have been initiated in a certain way (received into the circle) and become the recipients of certain ancient learning (gardner, witchcraft today, pp 33-34) stated in its most extreme form, wicca may be defined as an ancient pagan religious system of beliefs and practices, with a form of apostolic succession (that is, with knowledge and ordination handed on lineally from generation to generation, a more or less consistent set of rites and myths, and even a secret holy book of considerable antiquit

ostolic succession (that is, with knowledge and ordination handed on lineally from generation to generation, a more or less consistent set of rites and myths, and even a secret holy book of considerable antiquity (the book of shadows. more recent writers, as we have noted, have hedged a good deal on these claims, particularly the latter. thus we find stewart farrar in 1971 musing on the purported ancient text thusly "whether, therefore, the whole of the book of shadows is post- 1897 is anyone's guess. mine is that, like the bible, it is a patchwork of periods and sources, and that since it is copied and re-copied by hand, it includes amendments, additions, and stylistic alterations according to the taste of a succession of copiers..parts of it i sense to be genuinely old; other parts sugge

a centuries-old church propaganda in which even intelligent christians no longer believe (ibid, p 32. one could protest "very well, some case might be made for the horned god being mistaken for the christian devil (or should that be the other way around, but what record, prior to the advent 50 years ago of modern wicca via gerald gardner, do we have of the survival of a mother goddess image from ancient times" wiccan apologists frequently refer to the (apparently isolated) tenth century church document which states that "some wicked women, perverted by the devil, seduced by the illusions and phantasms of demons, believe and profess themselves in the a true history of witchcraft get any book for free on: www.abika.com 5 hours of the night to ride upon certain beasts with diana, the goddess

days of unspeakable torment, wherein the woman confesses under pain, recants when the pain is removed, only to be moved by more pain to confess again, she is asked "how did she influence the weather? she does not know what to say and can only whisper, oh, heavenly queen, protect me" was the victim calling upon "the goddess? or, as seems more likely, upon that aforementioned transfiguration of all ancient goddesses in christian mythology, the virgin mary. one more quote from dr. robbins, and i will cease to parade late medieval history before you. it comes from yet another priest, father cornelius loos, who observed, in 1592 that "wretched creatures are compelled by the severity of the torture to confess things they have never done, and so by cruel butchery innocent lives are taken (ibid, p

TURNER ROBERT ARBETEL OF MAGICK

se men: for the feare and worship of god, is the beginning of knowledge. these wise men the greeks call philosophers; and amongst the egyptians they were termed priests; the hebrews termed them cabalistos, prophets, scribes and pharisees; and amongst the babylonians they were differenced by the name of caldeans& by the persians they were called magicians: and one speaking of sosthenes, one of the ancient magicians, useth these words: et verum deum merita majestate prosequitur& angelos ministros dei, sed veri ejus venerationi novit assistere; idem d monas prodit terrenos, vagos, humanitatis inimicos; sosthenes ascribeth the due majesty to the true god& acknowledgeth that his angels are 1. plin. lib. 30. nat. hist- r.t. 2. the handwritten greek of turner: 3. 2 ministers and messengers which

cultor& interpres, a studious observer and expounder of divine things; and the art itself is none other quam naturalis philosophi absoluta consummatio, then the absolute perfection of natural philosophy. nevertheless there is a mixture in all things, good with evil, of falsehood with truth, of corruption with purity. the good, the truth, the purity, in every kinde, may well be embraced: as in the ancient worshipping of god by sacrifice, there was no man knowing god among the elders, that did not forbear to worship the god of all power, or condemn that kinde of worship, because the devil was so adored in the image of baal, dagon, astaroth, chemosh, jupiter, apollo, and the like. neither did the abuse of astrology terrify abraham (if we believe the most ancient and religious writers) from ob

good, both mean things, and also the chiefest corporal things. great is the power of satan, by reason of the great sins of men. therefore also the magitians of satan do perform great things, and greater then any man would believe: although they do subsist in their own limits, nevertheless they are above all humane apprehension, as to the corporal and transitory things of this life; which 29 many ancient histories, and daily examples do testitie. both kindes of magick are different one from the other in their ends: the one leadeth to eternal good, and useth temporal things with thanksgiving; the other is a little sollicitous about eternal things; but wholly exerciseth himself about corporal things, that he may freely enjoy all his lusts and delights in contempt of god and his anger. aphori

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

dy of the angels, and that their companions are of the devil. idolatry. atheisme. evil cacod mony the knowledge of poisons in nature, and to use them. wisdom in all evil arts, to the destruction of mankinde, and to use them in contempt of god, and for the loss and destruction of manworks are an inquiry into the priniples of taste; analytical essay on the greek alphabet; the symbolical language of ancient art; and three poems, the landscape, the progress of civil society, and the romance of alfred. the worship of priapus was printed in 1786, for distribution by the dilettanti society, with which body the author was r ii preface to this edition actively identified. this society embraced in its membership some of the most distinguished scholars in england, among others the duke of norfolk, si

rp. 121 britain, and its priapic remains. 122 the teutonic venus, friga. 126 fascinum, and its magical influences. 128 scotland, and its phallic celebrations. 130 phallic figures on public buildings. 131 ireland, and its shelah-na-gig. 132 representation of the female organ exhibited in various countries. 134 horseshoes nailed to stable-doors, a remain of the the shelah-na-gig exhibition. 139 the ancient god priapus becomes a saint in the middle ages. 139 x contents. page. marriage offerings to priapus. 141 antwerp, and its patron saint ters. 144 m. forgeais collection of phallic amulets. 146 the fig, and its meanings. 148 the german scrat, and the gaulish dusii. 152 robin goodfellow. 153 liberalia and floralia festivities. 154 easter, and hot-cross-buns. 158 heaving and lifting customs at

f the engraved figures in different parts of the work, it was found impossible to insert the illustrations always opposite the explanatory text. the plates, therefore, have been placed, independently of the text, but in regular order. the following list, however, will refer the reader to those pages which explain the objects drawn: plate described on page i. ex voti of wax, from isernia. 3, 7 ii. ancient and modern amulets: figure 1. 4, 28, 90 2. 28, 88 3. 32 iii. antique gems and greek medals: figure 1. 39 2. 23, 90 3. 104 4. 33, 46 5. 46, 85 6, 7. 46 iv. medals possessed by payne knight: figure 1. 21, 33 2. 33, 34, 34, 89 3. 33, 36 4. 38 5. 73 v. figures of pan, gems &c: figure 1. 37, 42, 54 2. 42 3. 41 4. 73 vi. the tauric diana. 77 xiv list of illustrations. plate described on page vii

e women and children of the lower class, at naples, and in its neighbourhood, frequently wore, 1 a specimen of each of the ex-voti of wax, with the original letter from isernia. see the ex-voti, plate i. h 4 letter from as an ornament of dress, a sort of amulets (which they imagine to be a preservative from the mal occhii, evil eyes, or enchantment) exactly similar to those which were worn by the ancient inhabitants of this country for the very same purpose, as likewise for their supposed invigorating influence; and all of which have evidently a relation to the cult of priapus. struck with this conformity in ancient and modern superstition, i made a collection of both the ancient and modern amulets of this sort, and placed them together in the british museum, where they remain. the modern

his capital to the province of abruzzo, passing through the city of isernia (anciently belonging to the samnites, and very populous1, a person of liberal education, employed in that work, chanced to be at isernia just at the time of the celebration of the feast of the modern priapus, st. cosmo; and having been struck with the singularity of the ceremony, so very similar to that which attended the ancient cult of the god of the gardens, and knowing my taste for antiquities, told me of it. from this gentleman s report, and from what i learnt on the spot from the governor of isernia himself, having gone to that city on purpose in the month of february last, i have drawn up the following account, which i have reason to believe is strictly true. i did intend to have been present at the feast of

TYSON DONALD NEW MILLENNIUM MAGIC

cepts of the anima and animus. with- in the unconscious of each woman there is a hidden masculine persona, and within each man a concealed feminine persona. these may be more or less active, depending on the nature of the individual. the tendency toward a balanced androgyny, where male and female qualities approach equal strength, is more evi- dent in people naturally suited to magic. magus is an ancient persian word meaning priest. the magi, or priest cast of persia, were skilled in the arts of magic, astrology and healing. in ancient times the word magus became synonymous with "wise man" the irish historians applied the term to the druids who opposed the preaching of st. patrick. it may rightly be given to anyone, male or female, who seeks to work magic by accessing the spirit. there is

ho is highly depen- dent on the rational faculties and more reverent of them than the easterner. reason cannot be suppressed or circumvented; it must be accommodated. centuries ago it was possible to accept traditional magic literally. it is no longer possible, any more than it is possible to believe that the world was created in six terrestrial days. the bible is in much the same position as the ancient magical texts. faced with obvious incongruities, the intelligent reader must either deny them or interpret them in a new way. xxxii new millennium magic the most common response is an attempt to alter the terms of magic to suit the modern zeitgeist. increasingly, magical texts are written with buzz words derived from science. a buzz word is a word used so vaguely that it has lost its spe

s a monumental achievement. agrippa intended it to be the summum bonum of magical texts. in it he gathered and collated occult knowledge from all ages, illuminating it in the light of the learning of his time. over the past five hundred years the universe has changed. natural understand- ing has grown, while spiritual wisdom has all but disappeared. new millennium magic is an attempt to make this ancient art accessible to intelligent modern readers without asking them to compromise either their understanding or their reason. the higher purpose of new millennium magic could not be expressed more clearly than by the words agrippa used in the opening chapter of his work to describe the function of magic: seeing there is a threefold world, elementary, celestial, and intellectual, and every inf

a world in a grain of sand and a heaven in a wild flower, hold infinity in the palm of your hand and eternity in an hour' so wrote the metaphysical poet william blake, who understood the nature of god. for if a thing has no size, no weight, no time or place, then it is everywhere and nowhere simultaneously. at once it is immense and minuscule and both and neither of these conceived extremes. the ancient hebrews also grasped the great truth that god cannot be con- ceived. any form the mind attempts to impose on the unmanifest is inapt and at once becomes sacrilegious, as it degrades the highest intuition of the nature of god. other ancient races perceived this dimly, but they allowed the truth to slip away in their hunger for a deity they could understand in human terms. to yearn toward th

in the world of forms and half in heaven. in truth only the smallest fraction of what humanity perceives itself to be is touching god-the merest tip of the finger, as the artist michelange- lo portrayed so well in his painting of the creation on the sistine chapel ceiling. the unmanifest must never be thought of as another place. this was the mis- take made so often by the less enlightened of the ancient philosophers and mystics, and it is nonsense. the unmanifest is without dimension or change. it should be thought of as around and within, permeating every atom of the universe but not a part of the material world. it is equally sound to think of it as enfolding all things, or as completely present in every point of every separate thing. part of the problem in understanding may have been t

TYSON DONALD SOUL FLIGHT

diversity of forms, i have employed the general term soul flight to embrace both conventional concepts of astral projection and its many divergent expressions. one of the main reasons that i decided to write this book was to demonstrate that even though astral travel has expressed itself in numerous seemingly distinct ways over the centuries, it always relies on a similar underlying process. the ancient shaman and the modern cold war spy each used the same basic techniques to shift their consciousness from the physical world to the astral world. the experiences of medieval witches at their mountaintop sabbat gatherings and modern alien abductees in the bellies of spacecraft from the stars are not unlike each other even though they are called by different names. another reason i felt a nee

from badly drawn blueprints, the result is bound to be a disappointment. this book presents a new blueprint of soul flight that the astral traveler can build on with confidence. a third important reason for writing it is the tendency of most modern books on the subject to discount or ignore the use of a ritual structure during astral travel. even introduction xvii though rituals were employed in ancient times to achieve the separation of the astral body, modern writers on the subject largely exclude this useful aid. when dealing with malicious astral spirits and safeguarding the security of the traveler, ritual is not merely useful but can be essential for success. the general ritual of projection that i present near the beginning of the second part of this work is what might be called th

ly a vague guess-a nice round number meant to signify, in the biblical sense, a very long time. whlen the first tribes started to gather in caves and chant songs of the hunt, there were shamans to lead them in their chants. when hunters were brought back to the cave dead or dying, shamans presided over their burials or called upon spirits to heal them. shamanism is older than religion, perhaps as ancient as magic itself. there has never been a ti nesi nce the human race discovered fire that shamans have not practiced their arts somlewhere on this planet. each developing culture has had its own form of shamanism, unique in its details, but certain practices are common to all shamans around the world. among these is the power to control spirits, to communicate with the dead, to heal the sick

hich the spirits dwell. the shaman possesses an extraordinary fiat to travel unhindered between the intermediate human realm and both the higher realm of the spirits and the lower realm of the dead. he does so for the purpose of carrying out the duties of his profession, which is of vital interest not only to the members of his tribe but also to those classes of spirits who are related by ties of ancient blood to the tribe. in primitive cultures, it was often believed that humans and spirits could interbreed. the idea that a person might have a family connection with a particular spirit was not seen as absurd. the value in such beliefs is that it joined humans and spirits in bontds of mutual support- 2. anderson and buel, norse discovery of america, 36-7. 6 soul flight contrary to what mig

acceptable to the prejudices of the modern world. this belief has existed continuously throughout history. we will encounter it again when we examine witchcraft, the fairy faith, and alien abductions. it is also a part of the religious rapture of the saints, and relations between spirits and mediums in spiritualism, although in these cases it is less overt. it has never ceased to be believed from ancient to modern times because there is an underlying basis of truth to support it. shamans were the only members of the tribe who could go to the homes of the spirits of the forest, the spirits of the waters, and the spirits of the air, and enlist their aid either with gifts, reasoned argument, or threats. the use of threats was uncommon because shamans considered spirits to be their kin, and tr

TYSON DONALD THE MAGICAL WORKBOOK

p from moving the pendulum in compliance with your will, to moving the pendulum in answer to your questions. the limitation of the pendulum for spirit communication is that all questions must have yes or no answers. it is possible to use a modified form of pendulum for more complex responses, in which the motions of the bob point out letters inscribed on the rim of a bowl to spell words, but this ancient and difficult instrument is rarely employed in modern magic. even the great magician s. l. macgregor mathers and his mediumistic wife, moina, employed the common pendulum described here to receive from a hierarchy of spirits known as the secret chiefs a portion of the teachings that compose the golden dawn system of magic, so widely used today. use of the pendulum is a form of dowsing, and

ess each of these names with four sounds, when they are employed together to stand for the four directions and four elements. ihvh, also known as the tetragrammaton, is written all in capital letters because the name is too powerful and too universal to be spoken as a single word. its letters should always be voiced individually by vibrating the names of the letters, rather than their sounds. the ancient jewish pronunciation of this supreme name of god is unknown. in the fourth century before christ its use was suppressed by the priests of the temple at jerusalem, who kept the occult might of the name for their own uses. sometimes it is pronounced yahweh, but this pronunciation should not be used in ritual magic. ihvh is linked in the golden dawn system with the east and the element air, b

inue to expand through your skin to fill your aura. as it does so, it dims and is no longer visible to your astral sight. close your eyes and relax from your standing pose. press your hands to your face and draw them downward. open your eyes and go about your day. commentary the ability to project the pentagram is central in western magic. through the pentagram are controlled the four elements of ancient philosophy, and also the spiritual radiance that underlies them, know as the fifth element (quintessence, that modern magicians call spirit or light. in the system of the golden dawn, the top point of the pentagram is assigned to spirit, the upper-left point to air, the upper-right point to water, the lower-left point to earth, and the lower-right point to fire. these elemental forces are

TYSON DONALD THE POWER OF THE WORD

on egypt. solomon used it to compel the spirits of the earth to build the first temple at jerusalem, then turned it upon them and sealed them beneath the sea in a prison of brass. prophets and exorcists used its fabled might to restore the dead to life, to rule storms and calm the seas, to turn back the course of the sun, and to drive demons out of those possessed. so revered was the name by the ancient jewish priests that they forbade anyone to speak it. after the fall of herod's temple to the romans in a.d. 70, its true pronunciation was lost to the general jewish population, but esoteric sects and solitary magicians continued to rely upon its potency as the foundation of all their works. in the middle ages, ba'alai shem, or masters of the name, employed tetragrammaton to heal the sick

ondences of its hebrew letters with the elements, the tarot, the magical instruments, the compass points, the winds, the sephiroth of the kabbalah, the planets and the signs of the zodiac, are examined in detail in chapter 111, where the vital role of tetragrammaton at the very heart of the western magical tradition is established beyond dispute. yet this book gives more than just the fascinating ancient history and modern magical use of the name. it examines the symbolic relationship of the letters from a numerical and a graphic perspective. the significance of the dual threefold and fourfold composition of the name, which is so vital to its true understanding, is treated in depth. from this analysis, a bridge is constructed linking the four elements, the seven planets, and the twelve sig

which is so vital to its true understanding, is treated in depth. from this analysis, a bridge is constructed linking the four elements, the seven planets, and the twelve signs of the zodiac. tetragrammaton is shown to be the primeval binary code that forms the basis for the genetic pattern of dna and the language of modern computers and digital storage systems. it is also the foundation for two ancient methods of divination-the sixty-four hexagrams of the i ching of china and the sixteen geomantic figures of medieval europe. introduction xv presented here is a totally original technique for invoking and banishing the banners of the name (twenty-four forms, twelve overt and twelve occult, that result from the permutation of the four letters, with a new symbol that i have christened the te

in addition to all this, methods are provided for vibrating upon the breath the twenty-four banners of tetragrammaton; for using a new technique called the commanding voice to implant instructions directly into the subconscious of others, bypassing their conscious control; for creating a set of powerful banner rings and ritually charging them with the wings of the winds; for resurrecting the lost ancient hebrew divination by urim and thummim; and for assuming the god-form of the warrior christ of revelation to command the enochian and banner angels. the complex structure of tetragrammaton and its various permutations is expressed by two very important symbolic forms: the throne of god, described by st. john in revelation 4; and the cosmic clock, which appears throughout the enochian diarie

speculations that there is a connection between tetragrammaton and the greek god of thunderbolts (jehovah= jove, or with the gnostic deity iao, are generally discounted (although gershom scholem finds a connection between iao and the truncated name ihv used in sepher yetzirah to seal the six directions of space-see scholem, kabbalah, p. 27. so are wilder claims that the name can be traced back to ancient china, egypt, or babylonia. all these propositions have been put forth at different times, but there is little hard evidence to support them. the pronunciation jehovah, which occurs in many english bibles, including the king james, is the result of an error that arose due to a lack of familiarity with hebrew scribal practices on the part of european scholars of the fourteenth century. in h

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

ame or very similar to yours. if the group has been around for a few years, you have the additional benefit that some of their magic has already worked itself into the fabric of the objective universe and you have a greater magical lever to use for your own work. uncle setnakt is, of course, a proud member of the temple of set. 7. contemplate darkness as a place of growth. in the soulcraft of the ancient germanic peoples is a concept very useful to the left hand path. the sal is that part of the soul into which one evolves. it is a holder of potential, a dark vessel that cannot be filled. by using this imagery life is not a simple discovery of the self, but an active creation that may be consciously drafted. as long as there is darkness, one can grow- there are no limits except those you c

UNLEASHING THE BEAST

tantra and helped introduce tantra as a serious religious practice and philosophical system to the western world. a judge on the british high court in calcutta and secret student of the tantras, woodroffe was a contemporary of crowley whose major works on tantra were published in england from around 1913 on.lxxxv one would think that crowley would have welcomed the publication of a large body of ancient literature that allows for a positive role for sexual experience and this-worldly pleasure, and one cannot help but wonder why he completely ignored it in his own writings on sexual magic -156- moreover, in the few places where he does discuss tantric practices, crowley frequently either misunderstands or simply reinterprets them for his own purposes. for example, most tantric traditions u

he mundane desire for material wealth or mortal power. in his most exalted moments, crowley appears to have believed that he could achieve a supreme spiritual power- the power to conceive a divine child, a godlike being, who would transcend the moral failings of the body born of mere woman. this goal of creating a divine fetus, crowley suggests, lies at the heart of many esoteric traditions, from ancient mesopotamia to india to the arab world: this is the great idea of magicians in all times to obtain a messiah by some adaptation of the sexual process. in assyria they tried incest..greeks and syrians mostly bestiality..the mohammedans tried homosexuality; medieval philosophers tried to produce homunculi by making chemical experiments with semen. but the root idea is that any form of procre

VOX SABBATUM

y az lilith, who resided near the red sea in caves. az resided also in the blackest depths of hell; she instructed demons, monsters, and other druj the art of sexual copulation and how to spawn daemons. az lilith was the mother of succubi and incubi, daemons who held sexual congress with humans and with their emissions spawned other shadow forms. shaitan then became as seker, the lord of death in ancient memphis, which later became set the prince of darkness. set or shaitan had impacted the earth in its wave of creation, of knowledge and prowess did humanity excel. shaitan then moved its consciousness both of darkness and light into the empyrean and infernal (chthonic) realms of above and below. on the earth lucifer or azal ucel has manifested as a symbolic initiator through cain the witch

hes sabbat 23 lucifer is the djinn of which you seek to communicate with through yourself; by the meditative state of the luciferian sabbat you uplift and rise in the psyche to vox sabbatum the witches sabbat 24 that aethyric storm of wind and weightlessness, and by your will alone you pronounce those secret words which shall be you re making. other names of lucifer or azazel are from the gnostic ancient texts, he is called yaltabaoth, samael and saklas. he was the djinn or spirit of darkness which gave to many other angels (who fell with him) the black flame, those being athoth, who is called the reaper, the second is harmas, who is an eye of envy, kalila-oumbri is the third, yabel, the fifth being adonaiou, who is also sabaoth, cain is the sixth, who is called the sun, seventh is abel, t

WAITE ASPECTS OF MASONIC SYMBOLISM

here is much to be said for this view, or without hoping that it will be carried further by those who are properly warranted. so far as it is possible to speak of the kabiric mysteries, there was in those an episode of symbolical death, because kasmillos, a technical name ascribed to the candidate, was represented as slain by the gods. some of the rites which prevailed within and around greece in ancient times are concerned with the idea of a regeneration or new birth. the mysteries of bacchus depicted the death of this god and his restoration to light as rhea. osiris died and rose, and so also did adonis. he was first lamented as dead and then his revivification was celebrated with great joy. there is no need, however, to multiply the recurrence of these events in the old mysteries nor to

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

i believe that they mean what the original writers intended to say. in the case of passages where the text is corrupt, and readings are mixed, or where very rare words occur, or where words are omitted, the renderings given claim to be nothing more than suggestions as to their meanings. it must be remembered that the exact meanings of many egyptian words have still to be ascertained, and that the ancient egyptian scribes were as much puzzled as we are by some of the texts which they copied, and that owing to carelessness, ignorance, or weariness, or all three, they made blunders which the modern student is unable to correct. in the introduction will be found brief descriptions of the contents of the egyptian texts, in which their general bearing and importance are indicated, and references

rt to magicians and snake-charmers the particular word of power, hekau, with which he guarded himself against the attacks of serpents, and also to transmit it to his son osiris. thus those who are ready to listen to the formulae of the snake-charmers shall always be immune from the bites of serpents, and their children also. from this we may gather that the profession of the snake-charmer is very ancient, and that this class of magicians were supposed to owe the foundation of their craft to a decree of ra himself. ra next sent for the god thoth, and when he came into the presence of ra, he invited him to go with him to a distance, to a place called "tuat" i.e, hell, or the other world, in which region he had determined to make his light to shine. when they arrived there he told thoth, the

r drunk, the words were equally efficacious as a charm against snakebites. to this day water in which the written words of a text from the kur'an have been dissolved, or water drunk from a bowl on the inside of which religious texts have been written, is still regarded as a neverfailing charm in egypt and the sudan. thus we see that the modern custom of drinking magical water was derived from the ancient egyptians, who believed that it conveyed into their bodies the actual power of their gods. iv. the legend of heru-behutet and the winged disk. the text of this legend is cut in hieroglyphics on the walls of the temple of edfu in upper egypt, and certain portions of it are illustrated by large bas-reliefs. both text and reliefs were published by professor naville in his volume entitled myth

d with pleasure to the blood which he had shed, and horus invited his father to come and look upon the slain. ra set out with the goddess ashthertet(`ashtoreth) to do this, and they saw the enemies lying fettered on the ground. the legend here introduces a number of curious derivations of the names of edfu &c, which are valueless, and which remind us of the derivations of placenames propounded by ancient semitic scribes [fn#23] i.e, ra on the horizon. plate v. horus standing on the back of the hippopotamus-fiend, and spearing him in the presence of isis. plate vi. the "butcher-priest" slicing open the hippopotamus-fiend. in gladness of heart ra proposed a sail on the nile, but as soon as his enemies heard that he was coming, they changed themselves into crocodiles and hippopotami, so that

ther four-footed beasts, birds of all kinds, and fish and creeping things; even the waste spaces of the desert owed allegiance to him as the creator. and he rolled out the sky, and set the light above the darkness. the last paragraph of the text contains an allusion to isis, the sister and wife of osiris, and mentions the legend of the birth of horus, which even under the xviiith dynasty was very ancient, isis, we are told, was the constant protectress of her brother, she drove away the fiends that wanted to attack him, and kept them out of his shrine and tomb, and she guarded him from all accidents. all these things she did by means of spells and incantations, large numbers of which were known to her, and by her power as the "witch-goddess" her "mouth was trained to perfection, and she ma

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

e spirit; their labor would be impossible if the undines did not obey or if the salamanders of fire would not make the voluptuous undines fertile, because without the fire, the tempting undines can only take us to a shipwreck. ulysses (the cunning warrior and destroyer of citadels) was himself bound to the mast of the ship so that he would not fall into the seductive sexual beauty of the undines. ancient gnostics stated: all of you will become gods if you leave egypt and pass-through the red sea (the ocean of temptations. todo hierofante de la naturaleza se convierte en rey de los elementales. si quer is ser admitidos en los para sos elementales de la naturaleza, no mat is, no com is carne de ninguna especie. no beb is vino que contenga alcohol, sed vegetarianos. no destruy is jam s una pl

the bioelectromagnetic interchange between man and woman cannot be replaced by anything; this is a gigantic, grandiose and terribly divine power. god shines upon the perfect couple. if you want in depth self-realization remember this alchemical aphorism: nature must be imitated in everything. nature enjoys nature; nature dominates nature. the task of the alchemist is to search for the occult and ancient knowledge and to perform the great work in his sexual laboratory. the great work is difficult, it signifies many years of experiments, terrible sacrifices and tremendous difficulties. there exists a transmutator agent (the philosophical stone, a heavenly influence (cosmic religiosity, diverse astral influences (esoteric astrology, influence of letters, numbers, correspond-dences, and sympa

le of normal sexuality, and convert them into their henchmen. understand that those people of normal sexuality are those who have no sexual abberations of any kind. sexuality amoung people of normal sexuality is in perfect equilibrium with the spheres of thought, feeling and will. those types of people do not abuse sex, nor do they have any type of sexual aberrations. 13 hetaeras (hey-tie-ras) an ancient greek courtesan or concubine, especially one of a special class of cultivated female companions. todos los tabues, restricciones y prejuicios que actualmente condicionas las vidas de la gente te sexualidad normal fueron establecidas por los infrasexuales, estos odian mortalmente el arcano a.z.f, empero ellos se dan licencias especiales, as pues, no es dif cil encontrar el homosexualismo me

l del signo del infinito. en esas doce esferas se desenvuelve la humanidad solar. ya dijimos que el signo del infinito se halla en el centro de la tierra, en su coraz n. los diez sephirotes de vibraci n universal emanan del ain soph, que es la estrella micro c smica que gu a nuestro interior. el ser real de nuestro ser. 74 the ten sephiroth emanate from the ain soph as follows: first, kether, the ancient of days second, chokmah, the region of wisdom third, binah, intelligence fourth, chesed, the world of the intimus fifth, geburah, the world of soulconsciousness, the region of rigor and justice sixth, tiphereth, the causal world, the region of willpower, equilibrium and beauty seventh, netzach, the region of victory, the world of the mental man (anyone who achieves the liberation of themse

inefables, todo intuitivo se convierte en profeta verdadero. 137 practice for the development of intuition it is urgent for the devotee of the path of the razor s edge to intensify the development of intuition. this faculty resides in the coronary chakra; this chakra shines upon the pineal gland, which is the seat of the soul, the third eye. modern scientists believe that they know more than the ancient sages from the ancient school of mysteries; thus, they deny all of these esoteric matters related with the pineal gland and take it only to the purely physiological side (pretending, with this, to slap the faces of the great hierophants with a white glove. notwithstanding, the ancient sages from old times never ignore that the pineal gland is a small, reddish-gray cone-shaped tissue locate

WESTERN MANDALAS OF TRANSFORMATION SR AL

scientists feel that true inspiration comes from some sort of platonic realm of archetypal, mathematical, or aesthetic forms which somehow break through our world. to the scientist, mathematics is the discipline which is most closely tied to nature itself. this may seem strange to the outsider.one to whom math is a bizarre world of numbers and strange symbols.but the idea dates as far back as the ancient egyptians, who used their understanding of correct proportion of number and ratio to build the pyramids. they could have influenced the ancient greeks; plato makes reference in his laws to their sacred canon which served to help preserve their civilization over centuries. certainly we know that the greek philosophers perceived numbers and geometry as the ordering principles of the universe

rence in his laws to their sacred canon which served to help preserve their civilization over centuries. certainly we know that the greek philosophers perceived numbers and geometry as the ordering principles of the universe. the famous words of pythagoras echo even today "number is the measure of all things" later galileo was to say "the book of nature is written in mathematical language" in the ancient near east, numbers were associated with the planets, or even deified. god was thought of as number one.the prime mover.much like the modern qabalistic concept, where numbers are assigned to attributes of the god-energy on the tree of life. very early in the old testament writings the ancient-hebrews displayed a special fascination with certain numbers, and both gnosticism and medieval qaba

ous healers working on the fringe of what may well be a powerful technology for future mental and physical health. the late swiss scientist dr. hans jenny and his co-workers have been using sound frequencies in physical regeneration of certain organs of the body. at the turn of this century, the great christian qabalist dr. paul foster case said that in the future, humankind would re-discover the ancient pythagorean principles of healing through sound and color, and advised meditation on the planetary chakras in the body (which each have a different color) for maintenance of a healthy etheric body. the wonder-working pythagoreans also applied their understanding of number to astronomy, devising a system of nine concentric circles or spheres to represent the heavenly bodies. soon it came to

eric body. the wonder-working pythagoreans also applied their understanding of number to astronomy, devising a system of nine concentric circles or spheres to represent the heavenly bodies. soon it came to be understood that the relationships existing in these heavenly planets had direct counterparts within the human dimension. this was not just a simple belief in astrology, which was a much more ancient science. it was a more sophisticated understanding of the hermetic principle that through sympathetic correspondences one could temper or augment a planet's effects. plato applied numerology to the known elements.earth, air, fire, and water.and thought we did not invent mathematics, we only discovered it. numbers enjoy an independent existence which transcends the physical senses and belon

as) which have been used in the magical tradition since the renaissance. many of the renaissance scientists and philosophers have not been given proper credit for the depth of their perception of reality. kepler's analysis of the solar system was heavily influenced by his perception of the mystical influence of number, often describing god in geometrical terms. william blake's famous etching, the ancient of days (a title of the god name kether, or number one, on the tree of life, shows god leaning down from heaven to measure earth with dividers, giving the impression of a master artisan at work. god the geometer is still busy at work (or play, and her artwork is evidenced all around us as we continually discover the symmetry of fresh snowflakes on a wintry day or the rich harmony and perfe

WHO ARE THE DRACONIANS

les to the south-east. the chain of command seems to be the ciakars> the reptiloids> the greys> and whatever humans/hybrids/nwo inc, puppets might be under their control. what is more remarkable however is the statement made by one of the reptiloids to thomas castello that the reptilians consider the surface of planet earth to be their original home, before they were expelled from it following an ancient conflict with our distant ancestors. many of their kind having escaped into underground systems, to other worlds, and even to other dimensions [the fifth dimension is most often identified] of this planet. aside from the ancient legends such as that of the cavern dwelling reptilian "nagas" of hindu tradition, the mayan serpent-god quetzalcoatl, the babylonian tales of "oannes- the amphibio

lling reptilian "nagas" of hindu tradition, the mayan serpent-god quetzalcoatl, the babylonian tales of "oannes- the amphibious humanoid from the sea, and the edenic account of the "serpent" race described in genesis chapter 3 [my personal favorite. are there any other hints that reptilian humanoids might have occupied the surface of the earth in prehistoric times? i have heard vague "legends" of ancient wars between humans and "other" creatures "of a different blood" that are whispered among the native peoples of south america, australia, and africa to name just a few, but i wanted to track down something more specific, so i did some investigations and- aside from reports and even photos of human footprints found fossilized inside of dinosaurian prints, suggesting a common existence- i di

omething more specific, so i did some investigations and- aside from reports and even photos of human footprints found fossilized inside of dinosaurian prints, suggesting a common existence- i discovered some interesting biological facts concerning "reptilians. it seems that biologists agree that snakes ultimately mutated from lizards, and lizards from the larger "thunder lizards" or dinosaurs of ancient times. and what was the earliest dinosaur discovered? well the two contenders are the eoraptor [which gave rise to the very cunning and dexterous veloci-raptors as depicted in the jurassic park movies] and a similar saurian bi-ped which walked upright like a man, about the size of a human being, and with hands that were ideal for grabbing and ripping flesh, the herrerasaurus: both were mea

at this chance of a lifetime, although one might expect him to have been somewhat sceptical at first. others have referred to this city below mt. shasta as telos [actually "telos" is a greek word meaning "uttermost- purpose, which is said to be located approximately one mile below ground level, a multi-leveled city built within a vast cavern some 5 miles wide and 20 miles long, and combining both ancient and modern architectural styles which gives the place a "timeless" atmosphere. the main residents are said to be descended from the "quetzals" and the "naga-mayas, apparently having descent from certain of the ancient meso-american tribes. or rather, telos was reportedly inhabited by such until the early 1990's when a large percentage of its populace were "shuttled" to other more stable un

ere is apparently no honor among thieves! anyway, ah yes, maurice doreal! could he have found the "master key" to explain the singular part that who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (7 of 68 [8/25/2000 17:19:57] our planet earth has played in galactic history? i believe it is very possible. during one of his visits, doreal was taken to an ancient records repository beneath the himalayas, where he viewed crystal-holographic recordings which revealed the forgotten history of our planet. according to doreal, the true ancestors of the ancient scandinavians and apparently also the aryans who invaded the india sub-continent thousands of years ago [bringing with them their hi-tech knowledge of the "vimina" flying craft, nuclear energy, et

WICCA EIGHT SABBATS OF WITCHCRAFT

they say in wales. all hallow's eve is the eve of all hallow's day (november 1st. and for once, even popular tradition remembers that the eve is more important than the day itself, the traditional celebration focusing on october 31st, beginning at sundown. and this seems only fitting for the great celtic new year's festival. not that the holiday was celtic only. in fact, it is startling how many ancient and unconnected cultures (the egyptians and pre-spanish mexicans, for example) celebrated this as a festival of the dead. but the majority of our modern traditions can be traced to the british isles. the celts called it samhain, which means 'summer's end, according to their ancient two-fold division of the year, when summer ran from beltane to samhain and winter ran from samhain to beltane

s by cock-crow. as a feast of divination, this was the night par excellence for peering into the future. the reason for this has to do with the celtic view of time. in a culture that uses a linear concept of time, like our modern one, new year's eve is simply a milestone on a very long road that stretches in a straight line from birth to death. thus, the new year's festival is a part of time. the ancient celtic view of time, however, is cyclical. and in this framework, new year's eve represents a point outside of time, when the natural order of the universe dissolves back into primordial chaos, preparatory to reestablishing itself in a new order. thus, samhain is a night that exists outside of time and hence it may be used to view any other point in time. at no other holiday is a tarot car

in with survivals particularly strong in scotland. however, there are some important differences from the modern version. in the first place, the custom was not relegated to children, but was actively indulged in by adults as well. also, the 'treat' which was required was often one of spirits (the liquid variety. this has recently been revived by college students who go 'trick-or-drinking. and in ancient times, the roving bands would sing seasonal carols from house to house, making the tradition very similar to yuletide wassailing. in fact, the custom known as 'caroling, now connected exclusively with mid-winter, was once practiced at all the major holidays. finally, in scotland at least, the tradition of dressing in costume consisted almost exclusively of cross-dressing (i.e, men dressing

nal carols from house to house, making the tradition very similar to yuletide wassailing. in fact, the custom known as 'caroling, now connected exclusively with mid-winter, was once practiced at all the major holidays. finally, in scotland at least, the tradition of dressing in costume consisted almost exclusively of cross-dressing (i.e, men dressing as women, and women as men. it seems as though ancient societies provided an opportunity for people to 'try on' the role of the opposite gender for one night of the year (although in scotland, this is admittedly less dramatic- but more confusing- since men were in the habit of wearing skirt-like kilts anyway. oh well) to witches, halloween is one of the four high holidays, or greater sabbats, or cross-quarter days. because it is the most impor

hcraft get any book for free on: www.abika.com 9 be made of ash. later, the yule log was replaced by the yule tree but, instead of burning it, burning candles were placed on it. in christianity, protestants might claim that martin luther invented the custom, and catholics might grant st. boniface the honor, but the custom can demonstrably be traced back through the roman saturnalia all the way to ancient egypt. needless to say, such a tree should be cut down rather than purchased, and should be disposed of by burning, the proper way to dispatch any sacred object. along with the evergreen, the holly and the ivy and the mistletoe were important plants of the season, all symbolizing fertility and everlasting life. mistletoe was especially venerated by the celtic druids, who cut it with a gold

WICCA WITCHCRAFT TODAY

ormerly assistant professor in egyptology at university college, london in this book dr. gardner states that he has found in various parts of england groups of people who still practise the same rites as the so-called 'witches' of the middle ages, and that the rites are a true survival and not a mere revival copied out of books. in his easy pleasant style he gives a sketch of similar practices in ancient greece and rome, and his wide personal experiences in the far east enable him to show that there are many peoples, whether in the far east or in great britain, who still perform acts of worship to the almighty giver of life according to ancient ritual. though the ritual of europe is now consonant with modern civilisation, the feeling which underlies both the primitive and the civilised is

uments by which the rhythm is strongly marked. the rhythmic movements, the rhythmic sounds, and the sympathy of numbers all engaged in the same actions, induce a feeling of exhilaration, which can increase to a form of intoxication. this stage is often regarded by the worshippers as a special divine favour, denoting the actual advent of the deity into the body of the worshipper. the bacchantes of ancient greece induced intoxication by drinking wine, and so making themselves one with their god. dr. gardner has shown in his book how much of the so-called 'witchcraft' is descended from ancient rituals, and has nothing to do with spell-casting and other evil practices, but is the sincere expression of that feeling towards god which is expressed, perhaps more decorously though not more sincerel

effort to attain the ecstasy without being naked. another, however, who did not share this belief might, though partially clothed, exert sufficient energy to force power through her face, shoulders, arms and legs, to produce some result; but who can say that she could not have produced twice the power with half the effort had she been in the traditional nakedness? all we can be sure of is that in ancient times it was recognised that witches did so and even journeyed to their meetings in that costume; but in later times the church, and more especially the puritans, tried to hush this up and invented the story of the foul old woman on a broomstick, to replace the story told at so many witch trials of wild dances in the moonlight by beautiful young witches. personally i am inclined to believe

ts and clergymen are criminals. nor do i think it fair to call witches disappointed perverts. they may truly be said to be followers of a primitive religion, already disappearing; they are following the ways of their fathers, knowing the church disapproves of their practices, but finding physical and psychological satisfaction. and cannot the same be said of the buddhists or shintoists? they have ancient, and to them good rites, and they are not in the least concerned if others disapprove. all that matters to them is, are they on the path? i have learnt tolerance in the many years i spent in the east and if anyone finds true paradise in the buddhist rites, the sabbat, or the mass, i am well content. if i were permitted to disclose all their rituals, i think it would be easy to prove that w

e been handed down to what has become more or less a family secret society. in palestine and other countries there are two kinds of witches: the ignorant herbalist and charmseller, and the witch who is a descendant of a line of priests and priestesses of an old and probably stone age religion, who have been initiated in a certain way (received into the circle) and become the recipients of certain ancient learning. at times the church ignored the witch; but when the papacy became firmly established the priests treated the cult as a hated rival and tried to persecute it out of existence. the puritans also took up the work with glee, and between them they practically succeeded. from the eleventh century onwards the church had a number of dangerous rivals. the manichean doctrines were widespre

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

election carefully. if you can t find one, perhaps one of these may work for you. at carleton, the first green book (named after its cover, proved influential, but the 2nd and 3rd volumes seem much less so. the drynemtum press babababababababababababababab 224 table of contents 1966 introduction by frangquist 1976 introduction by shelton 1996 note by scharding green book volume one sayings of the ancient druids on politics on religion on various things sayings of the hindus rig-veda: to the waters the arthura veda: hail! upanishads:self rig-veda: creation bhagavad gita: atman sri-ramakrishna sayings from the buddhists four noble truths questions not edification rain cloud mahayana ideal sayings from zen masters two mice miracles gutei s finger dialogue for lodging haiku sayings of the taoi

ave accordingly left the pages unnumbered. there have been additions since david s time, but they have been few. for this edition we have included several selections that have long wanted adding; the yeats poems, for example, which have almost become part of the carleton liturgy. we have resisted the temptations to make a few excisions. we should especially have liked to excise the sayings of the ancient druids which are no more druidic than is stonehenge, and which certainly cannot be said to represent the beliefs of the reformed druids; yet david included it, and we shall not gainsay him. herewith, then is the green book, in substantially the same form as it was bequeathed to carleton by david. may you find joy in the reading! richard m. shelton ellen conway shelton editors, 1974 note by

. for no particular reason, i have kept their selections in the order that they were presented to me (including a rebellious selection from the old testament that is mischievously hiding in the buddhist section of the green book. i have neither deleted nor added any new selections to the first volume, but you may feel free to add new selections or take out selections (especially the ones from the ancient druids, if you wish. as stated before, the green book, was near to the heart of druidism until the early 80 s when carleton druidism lapsed. when it revived in the mid-80s, carleton students had taken a greater interest in neo-paganism, wiccan and native american beliefs; areas rarely explored before that time. as a result, the green book has not received much attention since due to its mo

y 70s 3rd printing 1976 c.e. 4th printing seventies and eighties 5th printing 1993 c.e. 6th printing 1996 c.e. in arda note: no particular statement, dogmatic point or doctrine expressed in these collected works should be construed as being the beliefs of one particular druid or of all reformed druids. they are exercises and words to be thought upon and not necessarily agreed with. sayings of the ancient druids (on religion) one god supreme the universe does sway with rev rence his omnipotence obey; and know, that all we possibly can name, from heav n itself originally came; let no mean thoughts of dissolution fright, or damp you spirits with the dews of night. the soul s immortal and can never die; for frail existence no vain efforts make, for fear to lose what he wants power to take. of

r one thing together with their talk and my statement about it makes three things. and so it goes on, to a point where the cleverest mathematician could no longer keep count, much less an ordinary man. starting with not-being and going on to being, one soon gets to three. what then would happen if one started with being and went on to being? selections from: arthur waley. three ways of thought in ancient china. garden city, doubleday anchor (a75, 1956. p. 8. fisher, nelson, hotz& franquist, hill of three oaks, c. 1963 238 sayings of the taoist sages (chuang tzu) in the beginning lieh tzu was fond of traveling. the adept huch iu tzu said to him, i hear that you are fond of traveling. what is it in traveling that pleases you? for me, said lieh tzu, the pleasure of traveling consists in the a

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

published about 1614, an account of the exoteric arrangements of the rosicrucian society. it seems likely it was andrea who published in 1614 the fama fraternitatis, or theory of the society, which must have been derived from the old records of the pupils of christian rosenkrawz. but even this arrival of mysticism was a new development of the older wisdom of the qabalistic rabbis and of that very ancient secret knowledge of the magic of the egyptians into which moses had been initiated. through the qabalah, indeed, europe became possessed of the ancient wisdom more than from any one other source, for the hebrews were taught at one time by the egyptians and later by the chaldees of babylon. it is a curious fact that the classic nations, the greeks and romans, have handed down to us but slig

ledge of the magic of the egyptians into which moses had been initiated. through the qabalah, indeed, europe became possessed of the ancient wisdom more than from any one other source, for the hebrews were taught at one time by the egyptians and later by the chaldees of babylon. it is a curious fact that the classic nations, the greeks and romans, have handed down to us but slight glimpses of the ancient magic, and this is more notable because greece succeeded to the mastership of egypt, and rome to the empire of both the greeks and jews. greece did indeed succeed to a share in the mysteries of the egyptians for the eleusinian mysteries were copies of the ancient ceremonies of isis, osiris and serapis; but they lacked true magic. and further, the classic writings contain but faint glimpses

osiris and serapis; but they lacked true magic. and further, the classic writings contain but faint glimpses of even the eleusinian mysteries, and these disclose the fact that the pupils were partly ignorant of the true mysteries, a notable example of which is seen in the use of the words konx om pax, of which they knew not the meaning, the words being the greek imitation or translation of really ancient egyptian words, whose meanings has been kept secret for centuries. hence the 0=0 grade is found to possess egyptian characteristics and symbolism and the higher grades will reveal the source of much of the culture and illustrate the language of eliphas levi, through whose adeptship the study of occultism has been popularized. the first order is a group of four grades of which neophytes are

ed by the g.h. chiefs after showing themselves possessed of sufficient aptitude and knowledge. beyond the above, there are three grades of adeptship forming the second order. these have the power of selecting candidates, initiating students into the lower grades and their chiefs have, in addition, the power of issuing warrants of temples such as that of isis urania. but the highest of all in this ancient scheme are the great rulers of the whole system who severally sustain and govern the third order, which includes three magic titles of honor and supremacy. these represent the supernal triad of the sephiroth and are shrouded and unapproachable to the profane and to all others but the chiefs of the adepts. in case of a vacancy in this order, the chief most learned adept obtains by decree th

are shrouded and unapproachable to the profane and to all others but the chiefs of the adepts. in case of a vacancy in this order, the chief most learned adept obtains by decree the well-earned award. the scheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity as figured in the qabalah whose professors were illuminated by the higher magic of the ancient world. the grades of the first order will be found to be hebrew in design and tendency; and inasmuch as the influx of time brought on the revelation of the christos, the tiphareth, the beauty of microprosopos, christian design is reflected in the higher degrees. the neophyte grade and the 1st, 2nd, 3rd and 4th grades, which this present isis urania temple is authorized to confer after due

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

rasad s nature s finer forces. lamaism in tibet, 1895, by dr. laurence austine waddell, is a very learned work; it contains a vast store of information on the numerical occult lore of the lamas and buddhists. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott upon egyptian numbers consult the works of e. a. wallis budge; flinders petrie; sir john gardner wilkinson; life in ancient egypt, by adolf erman; and egyptian belief, by james bonwick. mystics will find much food for thought in the yi-king, a very curious product of ancient chinese lore. the gnostic philosophy has a deep numerical basis, and the works of c. w. king and g. r. s. mead my be suitably studied. 9. many volumes of bijou notes and queries have been published by s. c. gould of manchester, usa, and the

tu es by w. wyn n wes tcott a few corrections have been made and interesting notes have been added; many of these have been supplied by my pupils and fellow-students of the rosicrucian society--w. wynn westcott 10& 11. part one chapter one pythagoras, his tenets& his followers numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ythagoras, one of the greatest philosophers of ancient europe, was the son of mnesarchus, an engraver. he was born about the year 580 b.c, either at samos, an island in the aegean sea, or, as some say, at sidon in phoenicia. very little is known of his early life, beyond the fact that he won prizes for feats of agility at the olympic games. having attained manhood and feeling dissatisfied with the amount of knowledge to be gained at home, he l

forty years he taught his pupils, and exhibited his wonderful powers; but an end was put to his institution, and he himself was forced to flee from the city, owing to a conspiracy and rebellion which arose on account of a quarrel between the people of crotona and the inhabitants of sybaris. he succeeded in reaching metapontum, where he is said to have died about the year of 500 b.c. 12. among the ancient authors from whom we derive our knowledge of the life and doctrines of pythagoras and his successors, the following are notable- 1. b.c. 450. herodotus, who speaks to the mysteries of the pythagoreans as similar to those of orpheus. 2. b.c. 394. archytas of tarentum, who left a fragment upon pythagorean arithmetic. 3. b.c. 380. theon of smyrna. 4. b.c. 370. philolaus. from three books of t

t seem curious and mystical in the highest degree. the numerals of pythagoras, says porphyry, who lived about 300 a.d, were hieroglyphic symbols, by means whereof he explained all ideas concerning the nature of things, and the same method of explaining the secrets of nature is once again being insisted upon in the new revelation of the secret doctrine, by h. p. blavatsky. numbers are a key to the ancient views of cosmogony in its broad sense, spiritually as well as physically considered and to the evolution of the present human race; all systems of religious mysticism are based upon numerals. the sacredness of numbers begins with the great first cause, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the one, and ends only with the naught or zero--symbol of the in

numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott composite, yet have no common measure; thus 3, which divides the 9 does not divide the 25. odd numbers are sorted out into these three classes by a device called the sieve of eratosthenes, which is of too complex a nature to form part of a monograph so discursive as this must be. even numbers have also been divided by the ancient sages into perfect, deficient and superabundant. superperfect or superabundant are such as 12 and 24. deficient are such as 8 and 14. perfect are such as 6 and 28; equal to the number of their parts; as 28- half is 14, a fourth is 7, a seventh is 4, a fourteenth part is 2, and the twenty-eighth is 1, which quotients added together are 28. in deficient numbers, such as 14, the parts are sur

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

commentaries of pletho and psellus in english. 8. johannes alb. fabricius, bibliotheca gr ca, 1705 7. quotes the oracles. 9. jacobus marthanus, 1689. this version contains the commentary of gemistus pletho. 10. thomas taylor, the chald an oracles, in the monthly magazine, and published independently, 1806. 11. biblioteca classica latina; a. lemaire, volume 124, paris 1823. 12. isaac preston cory, ancient fragments, london, 1828 (a third edition of this work has been published, omitting the oracles) 13. phoenix, new york, 1835. a collection of curious old tracts, among which are the oracles of zoroaster, copied from thomas taylor and i. p. cory; with an essay by edward gibbon_ notes* josephus, contra apion. i* stephanus, de urbibus* vide his scholia on the cratylus of plato. introduction by

cts it is probable that the oriental mind today is not much altered from what it was thousands of years ago, and much that now appears to us curious and phantastic in eastern traditions, still finds responsive echo in the hearts and minds of a vast portion of mankind. a large number of thinkers and scientists in modern times have advocated tenets which, while not exactly similar, are parallel, to ancient chald an conceptions; this is exemplified in the notion that the operation of natural law in the universe is controlled or operated by conscious and discriminating power which is co-ordinate with intelligence. it is but one step further to admit that forces are entities, to people the vast spaces of the universe with the children of phantasy. thus history repeats itself, and the old and th

g it was conceived to be highly complex. the oracles speak of the "paths of the soul" the tracings of inflexible fire by which its essential parts are associated in integrity; while its various "summits "fountains" and "vehicula" are all traceable by analogy with universal principles. this latter fact is, 5 of 13 indeed, not the least remarkable feature of the chald an system. like several of the ancient cosmogonies, the principal characteristic of which seems to have been a certain adaptability to introversion, chald an metaphysics synthesize most clearly in the human constitution. in each of the chald an divine worlds a trinity of divine powers operated, which synthetically constituted a fourth term "in every world" says the oracle "a triad shineth, of which; the monad is the ruling prin

the hawk. the same is the first, incorruptible, eternal, unbegotten, indivisible, dissimilar: the dispenser of all good; indestructible; the best of the good, the wisest of the wise; he is the father of equity and justice, self-taught, physical, perfect, and wise he who inspires the sacred philosophy. eusebius. pr paratio evangelica, liber. i, chap. x, this oracle does not appear in either of the ancient collections, nor in the group of oracles given by any of the mediaeval occultists. cory seems to have been the first to discover it in the voluminous writings of eusebius, who attributes the authorship to the persian zoroaster_ 2. theurgists assert that he is a god and celebrate him as both older and younger, as a circulating and eternal god, as understanding the whole number of all things

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

han-being displayed in the concealment of being-otherwise, is the enigmatic absolution that betrays the trace of illeity in a present that remains open as difference with respect to an ab-solute past 345 continuously refigured as the future.346 the manifestation of being, the appearing, is indeed the primary event, but the very primacy of the primary is in the presence of the present. a past more ancient than any present, a past which was never present and whose other signification remains to be described, signifies over and beyond the manifestation of being, which thus would convey but a moment of this signifying signification. in the diachrony. with regard to the progressiveness of manifestation, one can suspect there is the interval that separates the same from the other, an interval th

erty, however, of making two observations, the generality of which will foster rather than eschew specific historical analyses. first, it is not viable to depict temporality in opposition to or separate from spatiality in judaism, let alone to privilege the former as the genuine mark of hebrew spirituality.3 practitioners of judaism in its disparate spatio-temporal instantiations beginning in the ancient near eastern milieu within which the oldest parts of the scriptural legacy began to take shape and continuing through the richly diverse second-temple period to the age of formative rabbinic judaism and beyond through the middle ages, renaissance, and modernity to the present have cultivated concepts of sacred space and sacred time simultaneously. indeed, while it is possible to distinguis

s circular the arrow and the cycle a crucial dichotomy that has shaped conceptions of temporality in western thought, is in fact false; the two cannot so easily be separated. 9 there has been a tendency based, in the words of jonathan z. smith, on a groundless distinction 10 to correlate linear time with the historical and cyclical time with the mythical, and likewise to correlate the former with ancient israel and judaism and the latter with either near eastern or hellenistic models of religious philosophy.11 but underlying the biblical and rabbinic conceptions of time is a convergence of history and myth that endows ritual performance with historical meaning and historical facticity with ritual transcendence. 12 recurrent patterns transpire within the narrative framework of linear succes

torical facticity with ritual transcendence. 12 recurrent patterns transpire within the narrative framework of linear succession the timelessness of lived time extending in an attenuated circle of 56 chapter two return13 yielding a temporality where the interminably ephemeral is ephemerally interminable.14 as the philosopher eric voegelin observed in his reflections on the historical evolution of ancient israelite cosmology and eschatology, when the revelation of the transcendent god has become the experiential center of order and symbolization, the transcendental implications of the compact symbols are set free; and correspondingly the volume of meaning in the symbols shrinks until the ritual renewal of order in time becomes a prefiguration of its ultimate restoration in eternity. 15 the

standpoint of the present, which is, in turn, informed by the very past one seeks to interpret. to decode the meaning of a text, one must be able to read from beginning to end and from end to beginning, a hermeneutical axiom articulated by rosenzweig in the brilliance of der stern der erl sung.30 the possibility of reading in inverse trajectories does not imply a closed circle, as implied in the ancient greek belief in the cyclicality of time, epitomized in the statement attributed by aristotle31 to alcmaeon of croton: men perish because they cannot join the beginning to the end. 32 on the contrary, the ability to read bidirectionally presumes an open circle, which necessitates the impossibility of determining the end from the beginning or the beginning from the end; the reversibility of

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

tained in the calling of the four directions- each a component of higher illumination of self; which is combined with the bestial/demonic with the angelic. this is the center of balance which was often deemed necessary in the workings of abramelin magick; which issues control over daemonic forces within and beyond the self. azal'ucel is a sigillic word formula of azazel and lucifer to combind the ancient middle eastern with the western idea of what the bringer of light may or may not be. aleister crowley's excellent and useful liber samekh explores this system entirely, however in a modern context is rather long. it may be suggested that this particular role of magickal invocation should still be employed, this version of the summoning of the hga is simplified to a short, concise and effec

. the symbolism of this fallen angel is based within his connection (i label the gender male due to the solar aspects of this spirit, while lilith is female and lunar) of asmoday or ashamdon, a yezidic archangel. samael is considered to some extent connected with the roman light bearer, lucifer whom brings wisdom to mankind. when lucifer becomes the shadow bringer (noctifer) he is revealed as the ancient prince of darkness, set. the hidden gateway within the order of phosphorus is the sabbatic light and union of opposites. samael is the center resulting in the element fire, movement and manifestation. as this is the same as asmodeus, both unite in clarification ascertained through the medium itself. the alchemical formula of self transformation and initiation is through asmodeus, the lord

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ries practical magick is performed with the aid of ordinary, everyday implements, is concerned with the things of the earth and the harmony of nature, and is considered to be the magick of the common people. high magick, on the other hand, has long been considered the prerogative of the affluent and the learned. some aspects of it certainly call for items expensive to procure and for knowledge of ancient languages and tongues, though that is not true of all high magick. there was a time when, to practice high magick, it was necessary to apprentice oneself to a master magician, or mage, and to spend many years studying and, later, practicing. throughout the middle ages there were many high dignitaries of the church who engaged in the practice of high magick. they were the ones with both the

e everlasting hills: they shall be on the head ofjoseph, and on the crown of the head of him that was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills. and for the precious things of the earth, and fullness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of joseph, and upon the top of the head of him that was separated from his brethren. his glory is like the firstling of his bullock, and his horns are like the horns of unicorns:

s angel also has a very strong connection to the "sons of light" of the other missing hierarchy, of which "i" is the head, agrippa tells us that "i" is "a divine being" while "ih" is "a just god comparing himself with man" the inference being that they are more than the "sons of light" and exist on a much higher plane. exactly who and what these forces are is anyone's guess. perhaps research into ancient names might provide the clue. it is surprising how many names dubbed "enochian" turn up in an cient manuscripts. in the book "semiphoras and scheharnphoras" which was published in 1686 by andrew luppius, the word pele "who worketh in wonders" is given. this is the name of the spirit whom dee, after seeing it in a vision in the crystal put on his ring. no doubt there will be many more found

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

f the r.c. are as follows: know them 0 aspirant, that the order of the rose and cross bath existed from time immemorial and that its mystic rites were practiced and its hidden knowledge communicated in the initiations of the various races of antiquity: egypt, eleusis, samothrace, persia, chaldea, and india alike cherished these mysteries, and thus handed down to posterity the secret wisdom of the ancient ages. this statement is one which comes home to every member of the 5=6 grade, for although one in that position is but on the threshold of genuinely serious occult study and development, it is easy enough to trace the masterful manner in which our mystic knowledge has been consolidated; and the essential unity of the system speaks eloquently of the wisdom which formulated it. albeit, the

at thus; his name may be written on high (that is, the divine name formulated in him may be brought up, as it were, to the heights "and may stand in the presence of the holy one (which genius will be a might angelic power, and in a form far different from the petty personages we are here "in that hour, when the son of man is invoked before the lord of spirits, and his name, in the presence of the ancient days" this will be the synthetical form of the son of man, the ben adam, who is the synthesis 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

s will be the synthetical form of the son of man, the ben adam, who is the synthesis 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 nes

, 2nd remains at west, 34 remains without (one bell ring) chad "0 death, where is thy sting" 2nd ad "0 grave, where is thy victory" ch& 2nd"thanks be to god which giveth us the victory' they place their wands with the ends resting within the pastos and raise their ankhs, joining them above the wands. ch.ad "say then, my brother, what is the emblem which we raise above the graver 2nd ad "it is the ancient symbol of life; the union of the girdle of the great mother with the tau cross of death; it is the emblem of that eternal life of the spirit which the divine ones pour forth upon men, delivering him from the body of death" ch.ad "merrily, thou halt answered well, my brother. let us then entrust the great mother thus to raise us all from the death of the soul to the life of the spirit' they

with arms outstretched. ch.ad "he that findeth his soul shall lose it; and he that loseth his soul for my sake shall find it" 2nd m "he that taketh not his cross and followeth after me is not worthy of me" four bells sound t he ob l ig at ion ch.ad. repeats the words, and at the end of each clause the postulant bows his head in silence (1)1, frater, associate adeptus minor of the 5=6 grade of the ancient rosicrucian fraternity of the rose of ruby and the cross of gold, standing here before the door of the vault of the adepti, do solemnly affirm and testify to the faith which i hold in my heart in those greater mysteries to which the lesser mysteries are the door; i believe that they are implanted in the soul in silence, and that through the veils of silence only can they be beheld. standin

ZOETIC GRIMOIRE OF ZOS

ll other gods are my imagery. i gave birth to myself. i am millions of forms excreating; eternal; and nothing exists except through me; yet i am not them they serve me. i am inconceivable because i make the conceivable as i so will. i am beyond law, for my casualness rationalizes all things to my pleasure. i am the stranger, ever. we, the new arrivists have a lusty heritage from the hierocracy of ancient egypt, and such great familiars as lao-tz, pythagoras, sappho, socrates, zeno and others who have substantiated their beliefs (and like them we have been spat on by the ugliest denominators: our great copula is the giving..arrivism. formulates from our integrals: our. thisness. into. as if. becoming. as now. the intentional becoming extentional; action by spontaneity conforming everything

0 0

ership grows, more study groups and teaching sanctuaries will evolve in more cities. this will lead to more full, functioning, authorized golden dawn temples. our order handshake (the four fold handshake) is appropriate for work within the order and between members only. however, the grip, step, and grand word may be exchanged between members of various golden dawn orders the four elements of the ancients are duplicated conditions of the following: heat and dryness fire heat and moisture air cold and dryness earth cold and moisture water there are twelve zodiacal signs, and they are: 1 aries, the ram a 2 taurus, the bull _b 3 gemini, the twins c 4 cancer, the crab d 5 leo, the lion e 6 virgo, the virgin f 7 libra, the scales g 8 scorpio, the scorpion h 9 sagittarius, the archer i 10 capric

are distributed among the four triplicities, or sets of three signs, each attributed to one of the four elements. they represent the operation of the elements in the zodiac. thus, to fire are attributed: aries a leo e sagittarius i to earth are attributed: taurus b virgo f capricorn j to air are attributed: gemini c libra g aquarius k to water are attributed: cancer d scorpio h pisces l 52 to the ancients, six planets besides the sun were known. they also assigned certain planetary values to the north and south nodes of the moon. that is the point where the moon's orbit touches that of the ecliptic. these were named: caput draconis head of the dragon p cauda draconis tail of the dragon q since the discovery of two more distant planets, neptune and uranus, these two terms have been partia

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

other' the unpitying nature of the eddie hcl is expressly emphasized; what she once has, she never gives back: haldi hel ?vi er hejir, sn. 68; hejir nu hel, sa3m. 257% like the wolf in the apologue (reinhart xxxvi, for she is of wolfish nature and extraction; to the wolf on the other hand a hellish throat is attributed (see suppl. two lays in the edda describe the way to the lower world, the^ the ancients also painted demeter, as the wrathful earth-goddess, mark (pans. 8, 42. o. miiller's p]umenides 168, conf. archteol. p. 509 the black demeter at phigalia, and sometimes even her daughter persephone, the fair maid doomed to the underworld^ furva proserpina' hor. od. 2, 13 (censorin. de die nat. c. 17. blade aphrodite (melanis) is spoken of by pausanias 2, 2. 8, g. 9, 27 and by athenanis bk

word longest: we all know the weird-sisters in]\iacbeth, which shakspeare took from hollinshed; they are also in douglas's virgil 80, 48, and the complaynt of scotland (written 1548) mentions, among other fabulous stories, that' of the hire ivelrdsystirs (leyden's ed. edinb. 1801, p. 99; in warner's albions england (first printed 1616) we have' the vjeirdelves' probably meaning the parcae of the ancients. more native apparently is* the ive'ird lady of the woods' who, when asked for advice, prophesies out of her cave, percy's eeliques 3, 220-2.2 even in the north, urd'r must have been of more consequence than the other two, for the fountain by the sacred ash is named after her, ur&arhrunnr^ and beside it stands the hall from which the three norns issue; it is also' urd'ar orc5' word (ssem

ABRAMELIN2

e made unclean, such as a garden. 0 of abramelin the mage 59 the tenth chapter. concerning what things a man may learn and study during these two moons. lthough the best counsel which i can give is that a man should go into retirement in some desert or solitude, until the time of the six moons destined unto this operation be fulfilled, and that he shall have obtained that which he wisheth; as the ancients used to do; nevertheless now this is hardly possible; and we must accommodate ourselves unto the era (in which we live; and being unable to carry it out in one way, we should endeavour to do so in another; and attach ourselves only unto divine things. but there be certain who cannot even do this thoroughly, notwithstanding they may honestly wish the same; and this because of their divers

ADEPTUS MINOR INITIATION

te, charged with a golden greek cross and red rose of 49 petals. the foot is black with a white calvary cross and circle placed upon a pedestal of two steps. on the sides are depicted the 22 colors of the paths, between light and darkness (aspirant is placed between lid and pastos. chief stands facing him on opposite side of the pastos) chief "now is the final consecration in the tradition of the ancients. we seal this rite with the most mystical mark, the mark of membership of the roseae rubeae et aurea cruces" wall of the vault 32 minutum mundum cross of victory 33 rose& cross at head of pastos (49 petals) foot of the pastos 34 side of the pastos (hodos removes the aspirant's robe to let him receive the mark. third adept hands the razor blade to the chief) chief "the cut that you are to

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

nswerving purity of aspiration that enables us to surmount all these difficulties. the moon is the sheet-anchor of our work. it is the knowledge and conversation of the holy guardian angel that enables us to overcome, at all times and in all manners, as the need of the moment may be. 16. there are two other planets, not counted as among the sacred seven. i will not say that they were known to the ancients and deliberately concealed, though much in their writing suggests that this may be the case. i refer to the planet herschel, or uranus, and neptune. whatever may have been the knowledge of the ancients, it is at least certain that they left gaps in their system which were exactly filled by these two planets, and the newly discovered pluto. they fill these gaps just as the newly discovered

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

, one destroys a complex which in itself is "evil" and puts its elements to the one right use> 102 by thus avoiding those actions which might excite the comment of our neighbours we avoid the graver dangers of falling into spiritual pride. we have understood the saying "to the pure all things are pure, and we have learnt how to act up to it. we can analyse the mind far more acutely than could the ancients, and we can therefore distinguish the real and right feeling from its imitations. a man may eat meat from self-indulgence, or in order to avoid the dangers of asceticism. we must constantly examine ourselves, and assure ourselves that every action is really subservient to the one purpose. it is ceremonially desirable to seal and affirm this mental purity by ritual, and accordingly the fir

ALEISTER CROWLEY MEDITATION

nd at last absolutely natural. all religions have devised practices for this purpose. if you keep on praying with your lips long enough, you will one day find yourself praying in your heart. the whole question has been threshed out and organized 53 by wise men of old; they have made a science of life complete and perfect; and they have given to it the name of magick> it is the chief secret of the ancients, and if the keys have never been actually lost, they have certainly been little used<keys have always kept very quiet about it. this has been especially necessary in europe, because of the dominance of persecuting churches> again, the confusion of thought caused by the ignorance of the people who did not understand it has discredited the whole subject. it i

ALEISTER CROWLEY THE LOST CONTINENT

(atlantean n m) is the 'arch of the woman, maria, the woman of the sun* the words meithras and abraxas are again derived from atlas "the woman entered, lingam being conjoined with yoni, bears the sun from her serpent womb" and "from the womb's mouth the sun (cometh seeking) a womb for his desire, even the womb of a serpent, the course of the year being signified in this manner, as usual with the ancients. this plan of an idea corresponding to each letter was carried out very strictly: thus tla, black, means the stigma or mark of the virgin's womb, ia (hail! greeting 'face to face, from the other peculiarity described above. these few examples will suffice to indicate the singular character of the language* and the way in which its essential dogmatic symbols have been incorporated by the h

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

honour and glory of them, of their natures, we acclaim therefore our helpers, dionysus, aphrodite, apollo, wine, woman, and song. intoxication, that is, ecstasy, is the key to reality. it is explained in "energized enthusiasm "the equinox" i(9) that there are three gods whose function is to bring the soul to the realization of its own glory: dionysus, aphrodite, apollo; wine, woman, and song. the ancients, both in the highest civilizations, as in greece and egypt, and in the most primitive savagery, as among the buriats and the papuans, were well aware of this, and made their religious ceremonies 'orgia "works. puritan foulness, failing to understand what was happening, degraded the word 'orgies' to mean debauches. it is the old story of the fox who lost his tail. if you cannot do anything

ALEISTER CROWLEY EQ I 5

. e) the book of ceremonial magic, including the rites and mysteries of go tic theurgy, sorcery, and infernal necromancy, in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. 4to "with "180 "illustrations, white cloth "extra, with designs in gold on cover" 1910 "post free" 15"s. net" occult science in india, and among the ancients, with an account of their initiations, and the history of spiritism, from the french of louis jacolliot, by willard l. felt. large 8vo "cloth extra, n.d. recent" 6"s" 6"d" book of the sacred magic (the) of abra-melin the mage, as delivered by abraham the jew unto his son lamech, a.d. 1458. translated from the original hebrew into french, and now rendered into english. from a unique and va

uriosity, or by fear' yoga or transformation: a comparative statement of the various religious dogmas concerning the soul and its destiny, and of akkadian, taoist, eguptian, hebrew, greek, christian, mohammedan, japanese and other magic, by wm. j. flagg. large 8vo "cloth extra" 1898. 6"s" 6"d" knight (j payne. discourse on the worship of priapus, and its connection with the mystic theology of the ancients; with an essay on the worship of the generative organs during the middle ages of western europe. 4to "with" 40 "curious plates. half roxvurghe binding. privately printed "1865 "3 3"s" paracelsus. the hermetical and alchemical writings of aureopus phillippus theophrastus bombast of hohenheim, called paracelsus the great, now for the first time translated into english. edited, with elucidat

ALEISTER CROWLEY EQUINOX EQ I 3

ch is_ not thought? not sense? marsyas. knowledge is but experience made conscious of itself. the bee, 29 past master of geometry, hath not one word of all of it; for wisdom is not mother-wit! so the adept is called insane for his frank failure to explain. language creates false thoughts; the true breed language slowly. following experience of a thing we knew arose the need to name the thing. so, ancients likened a man's mind to the untamed evasive wind. some fool thinks names are things; and boasts aloud of spirits and of ghosts. religion follows on a pun! and we, who know that holy one of whom i told thee, seek in vain figure or word to make it plain. olympas. despair of man! marsyas. man is the seed of the unimaginable flower. by singleness of thought and deed it may bloom now_ this act

ed themselves upon the vast canvas of his memory. that is the natural dream; it is the man himself. but the other kind of dream, the dream absurd and unforeseen, without meaning or connection with the character, the life, and the passions of the sleeper: this dream, which i shall call hieroglyphic, evidently represents the supernatural side of life, and it is exactly because it is absurd that the ancients believed it to be divine. as it is inexplicable by natural causes, they attributed to it a cause external to man, and even to-day, leaving out of account oneiromancers and the fooleries of a philosophical school which sees in dreams of this type sometimes a reproach, sometimes a warning; in short, a symbolic and moral picture begotten in the spirit itself of the sleeper. it is a dictionar

ALEISTER CROWLEY EQUINOX EQ I 6

w stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 15. even as a man ascending a steep mountain is lost to sight of his friends in the valley, so must the adept seem. they shall say: he is lost in the clouds. but he shall rejoice in the sunlight above them, and come to the eternal snows. 16. or as a scholar may learn some secret language of the ancients, his friends shall say "look! he pretends to read this book. but it is unintelligible- it is nonsense" yet he delights in the odyssey, while they read vain and vulgar things. 17. we shall bring you to absolute truth, absolute light, absolute bliss. 6 18. many adepts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the

two noticable, but irreconcilable, attempts have in recent years been made to interpret the book, theologically and historically. the learned dr e. v. kenealy made sense out of it, but overdid the subject. he believed it to represent the apocalyptic church of adam, and found in its addresses to the "seven churches" the existence of a great asian hierarchy of the seven temples of the "twenty-four ancients" and further, in its various characters, the acts of the twelve divine