Michael Wynn's Occult Reference Library
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s important before a tarot working to pause for a moment and make certain that we have opened the doorway between the subconscious mind and the higher mind, or the higher planes of existence. your lower consciousness, though it may have memorized the cards and their meanings, can in no way be accurate in their interpretation of the tarot. now here is the basic invocation: 109 "i invoke hru. great angel of the secret and concealed wisdom. thou who ruleth the mysteries of the tarot, as the sphinx is set over land of egypt. i invoke thee, be here now! thou whose mighty hand is imaged in the clouds of book t, the mystical and secret book of hidden wisdom. i invoke thee now! come now, great angel hru. transform these cards of the art from images into a true and accurate doorway unto higher worl

ome if you do perform the ritual. this is very important later, 110 when you progress into more active magical workings, understanding whether your magic will even be effective, or at least whether it will be karmically correct to perform this magic. we never want to venture into the area of black magic. black magic is essentially magic that is against your true will or against your holy guardian angel, the bornless part of you. most instances of harming other people could probably, generally speaking, be considered black magic. i will not get into the debate at this time about black magic versus white magic. suffice it to say that any magic that hurts you or another human being is not magic that you want to participate in. the circle spread divination will help you understand the karmic o

1 10 INITIATION CEREMONY

mons dwell under its roots. let the neophyte enter the pathway of evil. kerux: takes his place in front of neophyte, leads him in a n.e. direction towards the hiereus, halts and steps out of the direct line between hiereus and neophyte. hiereus: whence comest thou? kerux: i come from between the two pillars and i seek the light of the hidden knowledge in the name of adonai. hiereus: and the great angel samael answered, and said: i am the prince of darkness and of night. the foolish and rebellious gaze upon the face of the created world, and find therein nothing but terror and obscurity. it is to them the terror of darkness and they are as drunken men stumbling in the darkness. return, for thou canst not pass by. kerux: leads neophyte back as he came, to between the pillars. hiero: let the

darkness. return, for thou canst not pass by. kerux: leads neophyte back as he came, to between the pillars. hiero: let the neophyte enter the pathway of good. kerux: leads neophyte s.e, and halts opposite hegemon, stepping aside from before neophyte. heg: whence comest thou? kerux: i come from between the pillars, and i seek the light of the hidden knowledge in the name of adonai. heg: the great angel metatron answered, and said: i am the angel of the presence divine. the wise gaze upon the created world and behold there the dazzling image of the creator. not yet can thine eyes bear that dazzling image. return, for thou canst not pass by. kerux: turns and leads neophyte back between the pillars. hiero: let the neophyte enter the straight and narrow pathway which turns neither to the right

him to face altar unobstructed. hiereus: heg: cross sceptre and sword before altar. hiereus: heg: whence comest thou? kerux: i come from between the pillars and i seek the light of the hidden knowledge in the name of adonai. hiero: advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and raising it to an angle of 45 degrees. hiero: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte

fe and light. hiero: points out the tablet of the north, saying: hiero: this grade is especially referred to the element of earth, and therefore, one of its principal emblems is the great watch tower or terrestrial tablet of the north. it is the third or great northern quadrangle or earth tablet, and it is one of the four great tablets of the elements said to have been given to enoch by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial hectega which are borne upon the banners of the north, and there are also numberless names of angels, archangels, and spirits ruling the element of ea

present the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalyptic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all things. on the right-hand side of each is the hebrew name of the angel who governs the planet; on the left side is the hebrew name of the sphere of the planet itself; while the hebrew letter beneath the base is one of the duplicated letters of the hebrew alphabet which refer to the seven planets. the seven double letters of the hebrew alphabet have each two sounds associated with them, one hard, and one soft. they are called double, because each letter represen

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ta unde erdkota (earthgods. heroes are distinct from daemonic beings, such as angels, elves, giants, who fill indeed the gap between god and man, but have not a human origin. under paganism, messengers of the gods were 1 hiklftroll, halfrisi are similar, and the ohg. halpdurinc, halpwalah, halpteni (on. halfdan) as opposed to altdurinc, altwalah. heroes. 341 gods themselves' the jiulco-christiaii angel is a docmon. eather may the hero be compared to the christian saint, who througli spiritual strife and sorrow earns a place in heaven (see suppl. this human nature of heroes is implied in nearly all the titles given to them. for tlie definite notion of a divine glorified hero, the latin language has borrowed hcros from the greek, though its own vir(=goth. vair on, ver^ as. ohg. wer, lett, wi

men6 ?s; it appears to mean nothing but miles, vir, and holdborit (hold-born) in the first passage to be sometliing lower than hersborit, the holdar being free peasants, buendr. the dan. kelt, swed. hjclte (oswed. halad) show an anomalous t instead of d, and are perhaps to be traced to the 1 at most, we might feel some doubt about sicirnir, frey's messenger and servant; but he seems more a bright angel than a hero- with tliis we shoukl have to identify even the veorr used of thorr (p. 187) in so far as it stoxl for viorr. 3 fortbildung: thus staff, stack, stall, stem, stare &c. may be called prolongations of the root sta. trans* in earlv docs, the town of heldburg in tliuringia is already called helidiberga, mb. 28^ 33. 342 heroes. german rather than the on. form. if we prefer to see both

k away the gold chain on her hand, then she could not escape. there was peculiar virtue in this chain' dor iininie (on account of it) werden sulche frowen wilnschelwyhere genant. he married her, and she had seven children at a birth, they all had gold rings about their necks, i.e, like their mother, the power of assuming a swan-shape. swanchildren then are ivish-children. in gudrun, the prophetic angel comes over the sea-wave in the shape of a wild bird singing, i.e, of a sivan, and in lohengrin a talking sivan escorts the hero in his ship; in as. poetry swanrdd(-road) passed current for the sea itself, and alpiz, selfet, alpt (cygnus) is aldn to the name of the ghostly alp, self (see suppl "we hear tell of a sivan that swims on the lake in a hollow moimtain, holding a ring in his bill: if

3 8 INITIATION CEREMONY

th, spirits of water adore your creator. hiero: taking cup of water from before tablet and making therewith the sign of the eagle in the air before it. hiero: in the name of gabriel, the great archangel of water, and in the sign of the eagle, spirits of water adore your creator (making the cross with cup of water) in the names and letters of the great western quadrangle revealed unto enoch by the angel ave, spirits of water adore your creator (holding cup on high) in the three great secret names of god, borne on the banners of the west, empeh arsol gaiol, spirits of water adore your creator. in the name of pa agiosel great king of the west, spirits of water adore your creator. hiero: replaces cup and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temp

he sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising from the tombs. but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by a rainbow whence leap coruscation s of fire, and crowned with the sun, represents michael, the great archangel, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the t

purple lines. this grade is especially referred to the element of water and therefore, the great watch tower or terrestrial tablet of the west forms one of its principal emblems (hierophant goes to west in front of water tablet followed by theoricus) it is known as the second or great western quadrangle, or tablet of water, and it is one of the four great tablets delivered unto enoch by the great angel ave. from it are drawn the 3 holy secret names of god empeh arsel gaiol which are borne upon the banners of the west. and numberless divine and angelic names which appertain unto the element of water. the meaning of the tablet of earth and air were explained to you in the preceding grades. hiero: theor: proceed to east. hierophant indicates cross and triangle on the altar. hiero: the cross a

4 7 INITIATION CEREMONY

abaoth, spirits of fire, adore your creator. hiero: takes the incense from before the tablet, and making therewith the sign leo in the air before it. hiero: in the name of michael the great archangel of fire, and in the sign of the lion, spirits of fire, adore your creator (making with incense the sign of cross) in the names and letters of the great southern quadrangle, revealed unto enoch by the angel ave, spirits of fire, adore your creator (holding incense on high) in the three great secret names of god, borne on the banners of the south, oip teea pedoce spirits of fire, adore your creator. in the name of edelperna, great king of the south, spirits of fire adore your creator. hiero: replaces incense and returns to place. all face east. hiero: in the name of tetragrammaton tzabaoth, i de

eigned a king over israel. heg: leads practicus round the temple and again halts before dais. hiereus: rises with red lamp in his hand. hiereus: the dukes of edom were amazed, trembling took hold 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 pas

ween narrow parallel lines of the same color. this grade is especially referred unto the element of fire and therefore the great watch tower or terrestrial tablet of the south forms one of its principal emblems. hiero: pract: move to the south. hiero: it is known as the fourth or great southern quadrangle, or tablet of fire and it is one of the four great tablets delivered unto enoch by the great angel ave. from it are drawn the 3 great holy secret names of god oip teea pdoce which are borne upon the banners of the south, and the numberless divine and angelic names which appertain unto the element of fire. the meaning of the other tablets have been already explained to you. hiero: pract: move to the altar. hiero: the triangle surmounting the cross upon the altar, represents the fire of the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

sort, whether it be god, goddess or spirit, good or evil. evocations were performed by medieval practitioners of magick to summon up angels (and sometimes demons) and bind them to perform tasks, rather like the middle eastern djinn, or genie, who, in faerie tales, would appear from a magick lamp or corked bottle and grant wishes. incense would be used to give substance to the etheric form of the angel or demon concerned (modem magick tends to be a little wary of calling up spirits, however, whose malevolent energies may cause harm) in contrast, invocations were used to endow the practitioner with the power to carry out magical purposes through a form of possession, with the angel or god acting directly from within the practitioner's body. elementals have also been associated for hundreds

he east. however, recently i have started to use a more traditional association of raphael as the messenger in the east and uriel as sentinel of the north and i have found that this works better. do read about angels and experiment to see what suits you. i have listed source material on pages 201-2 and you can find more information on the internet. use the elemental candle colour to represent the angel you want. you can also use angels in the four quarters to invoke protection in less formal magick by lighting candles in the four quarters when you feel afraid or alone. i have also seen michael listed as archangel of the dawn and east, but i think he is better placed as archangel of the sun in the south. if you feel uncertain, simply refer to each guardian as archangel of the north, etc, th

of sacred writings, to hebrew mystics. he stands as wise protector and keeper of the sacred mysteries, hence representing the direction of magick and initiator of all who seek the mysteries. uriel stands in the north and his colour is the deep blue or purple of midnight. raphael raphael is the healer and travellers' guide and is often associated with mercury, the messenger of the dawn. he is the angel who offers healing to the planet and to mankind and all creatures on the face of the earth and in the skies and waters and the promise that tomorrow really is another day. he is also guardian of the young. he is depicted with a pilgrim's stick, a wallet and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel o

o mankind and all creatures on the face of the earth and in the skies and waters and the promise that tomorrow really is another day. he is also guardian of the young. he is depicted with a pilgrim's stick, a wallet and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power

ay sphere, for example by choosing the appropriate day and even hour for beginning a money-making scheme or a first meeting with a potential business partner or lover. you can further amplify the salient qualities and strengths of these times by using oils, incenses, coloured candles and crystals linked with the specific planets and angels. there are also strong connections between the planet and angel of the day, though angelic magick tends to be used, not surprisingly, for rituals with a more spiritual and ecological or global focus. as you discover particular combinations that work well, you can add them to your book of shadows. planetary magical days of the week though i have written primarily about the significance of the different days, i have also listed the effects of the planetary

ABRAMELIN1

erefore, and dominate them; the greatest possible firmness of will, parity of soul and intent, and power of self-control is necessary (q) that this is only to be attained by self-abnegation on every plane (i) that man, therefore, is the middle nature, and natural controller of the middle nature between the angels and the demons, and that therefore to each man is attached naturally both a guardian angel and a malevolent demon, and also certain spirits that may become familiars, so that with him it rests to give the victory unto the which he will (k) that, therefore, in order to control and make service of the lower and evil, the knowledge of the higher and good is requisite (ie, in the language of the theosophy of the present day, the knowledge of the higher self. from this it results that

he which he will (k) that, therefore, in order to control and make service of the lower and evil, the knowledge of the higher and good is requisite (ie, in the language of the theosophy of the present day, the knowledge of the higher self. from this it results that the magnum opus propounded in this work is: by purity and self-denial to obtain the knowledge of and conversation with one s guardian angel, so that thereby and thereafter we may obtain the right of using the evil spirits for our servants in all material matters. this, then, is the system of the secret magic of abra-melin, the mage, as taught by his disciple abraham the jew; and elaborated down to the smallest points. except in the professed black magic grimoires, the necessity of the invocation of the divine and angelic forces

the description of his travels, the careful manner in which abraham has made note of the various persons he had met professing to be in the possession of magical powers, what they really could do and could not do, and the reasons of the success or failure of their experiments, has a particular value of its own. the idea of the employment of a child as clairvoyant in the invocation of the guardian angel is not unusual; for example, in the mendal, a style of oriental divination familiar to all readers of wilkie collins novel, the moonstone, ink introduction x is poured into the palm of a childs hand, who, after certain mystical words being recited by the operator, beholds visions clairvoyantly therein. the celebrated evocation at which the great mediaeval sculptor, benvenuto cellini, is said

rary with abraham the jew. introduction xvi but the mode of their production as given in this work is not the black magic of pact and devil-worship, against which our author so constantly inveighs, but instead a system of qabalistic magic, similar to that of the key of solomon the king and the clavicles of rabbi solomon, though differing in the circumstance of the prior 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 initiate

a vessel of water and some lighted candles were placed. he then instructed the boy to look into the vessel of water, and so commenced his conjurations; he next laid his hand on the head of the child, and in this position addressed a prayer to god for a successful issue of the experiment. the child now became clairvoyant, and said at first that he saw something white; then that he saw visions, an angel, etc. again the documents say, that he worked through the usual ceremonies, and that all was wonderfully corroborated through the appearance of the angel. cagliostro is also said at milan to have availed himself of the services of an orphan maiden of marriageable age as clairvoyant. it will be remarked that this modus operandi differs strongly from that employed by the mesmerists and hypnoti

ABRAMELIN2

rson of whatever law18 he may be, provided that he confesseth that there is one god,19 may observe these feasts. however, the true time of commencing this operation is the first day after the celebration of the feasts of easter, and this was ordained unto noah, being the most convenient time, and the end falleth just at the (feast of) tabernacles.20 our predecessors have thus observed it, and the angel21 also hath approved it; and also it is more advisable to follow good counsel and example, than to be obstinate and follow one s own caprice; and also to treat the election of a particular day as a pagan idea, paying no regard. whatever either to time nor to the elements; but only (having respect) unto him who granteth such a period. thus then will we be found men in the fittest condition of

h he hath given and granted unto you from your infancy until now; then with humility shall ye humble yourselves unto him, and confess unto hirn entirely all your sins; supplicating him to be willing to pardon you and remit them. ye shall also supplicate him that in the time to come he may be willing and pleased to regard you with pity and grant you his grace and goodness to send unto you his holy angel, who shall serve unto you as a guide, and lead you ever in his holy way and will; so that ye fall not into sin through inadvertence, through ignorance, or through human frailty. in this manner shall ye commence your oration, and continue thus every morning during the first two moons or months. meseemeth here that now some may say: wherefore dost thou not write down the words or form of praye

n the mage 55 man, leave and flee from all these vices. consider that this was one of the principal reasons why abraham, moses, david, elijah, john, and other holy men retired into desert places, until that they had acquired this holy science and magic; because where there are many people, many scandals do arise; and where scandal is, sin cometh; the which at length offendeth and driveth away the angel of god, and the way which leadeth unto wisdom becometh closed unto ye. fly as far as you can the conversation of men, and especially of such as in the past have been the companions of your debauches; or who have led you into sin. ye shall therefore seek retirement as far as possible; until that ye shall have received that grace of the lord which ye ask. but a domestic servant29 who is compel

because if even until then ye have faithfully observed mine instructions which i have given unto you, and if your orisons shall have been made with a righteous heart and with devotion, there is no manner of doubt that all things will appear easy unto you, and your own spirit and your understanding will teach you the manner in which you should conduct yourself in all points; because your guardian angel is already about you, though invisible, and conducteth and governeth your heart, so that you shall not err. the two moons being finished, in the morning ye shall commence all that is commanded in the ninth chapter,53 and further observe this present chapter. when first ye shall enter into the oratory, leave your shoes without, and having opened the window,54 ye shall place the lighted coals

begin to enflame yourself in praying, and you will see appear an extraordinary and supernatural splendour which will fill the whole apartment, and will surround you with an inexpressible odour, and this alone will console you and comfort your heart so that you shall call for ever happy the day of the lord. also the child61 will experience an admirable feeling of contentment in the presence of the angel. and you shall continue always your prayer redoubling your ardour and fervour, and shall pray the holy angel that he may deign to sign, and write upon a small square plate of silver (which you shall have had made for this purpose and which you shall have placed upon the altar) another sign if you shall have need of it in order to see him; and everything which you are to do. as soon as the an

ABRAMELIN3

e kind and affable unto every one. one may also serve a friend without harm unto oneself. david and king solomon could have destroyed their enemies in an instant, but they did not so; in imitation of god himself who chastiseth not unless he is outraged. if thou shalt perfectly observe these rules, all the following symbols and an infinitude of others will be granted unto thee by thy holy guardian angel; thou thus living for the honour and glory of the true and only god, for thine own good, and that of thy neighbour. let the fear of god be ever before the eyes and the heart of him who shall possess this divine wisdom and sacred magic. of abramelin the mage 122 the first chapter. o know all manner of things past and future, which be not however directly opposed to god, and to his most holy w

most instances the gnomons and borders are ruled off from the vacant part, but this rule is not adhered to in all cases in the original ms. the letters in the squares are roman capitals. in some few instances two letters are placed in the same small square, or subdivision, of the larger square. notes to chapter i (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the operations hereof by means of their common ministers (c) the familiar spirits cannot well execute the operations of this chapter (d) take the symbol in your hand, place it under your hat or cap, upon the top of your head, and you will be secretly answered by the spirit who will execute that which you wish (this mode of operation will eviden

r u (2) l u c i f e r u n a n i m e c a t o n i f i n o n o n i f i n o t a c e m i n a n u r e f i c u l (3) l e v i a t a n e r m o g a s a v m i r t e a t i o r a n t g a a g t n a r o i t a e t r i m v a s a g o m r e n a t a i v e l (4) s a t a n a d a m a t a b a t a m a d a n a t a s of abramelin the mage 132 notes to chapter iii (a) the symbols of this chapter are manifested only by the ,angel or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the ,operations hereof by means of their common ministers (c) the familiar spirits do not execute the operations of this chapter (d) take the symbol in the hand, and name the spirit desired, who will appear in the form commanded (e) it will be noticed at once that of the four symbols of this chapter, the first has the n

( e) in rings and circlets( f) in wax( g) in fire( h) in the moon( i) in the water( j) in the hand (1) g i l i o n i n i l i o n i n (2) e t h a n i m t h a n i m (3) a p p a r e t p p a r e t (4) b e d s e r e l i e l e d i a p i s s e p p e d e l i e l e r e s d e b of abramelin the mage 134 notes to chapter iv (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon ariton, amaymon execute the operations hereof by means of their common ministers (c) the operations of this chapter can also be to an extent performed by the familiar spirits (d) no especial instructions are given regarding this chapter in the second book (e) no. b is a gnomonic square of b f squares taken from a square of g e squares. gilionin= chaldaic glivnim= mirrors (

e (8) r i s i r i s e r i s e k e s i r e p i r i s i r (9) n e s e r e l e h e s e p e s e h e l e r e s e n (10) p e t h e n e t h e n (11) k a l e f a r a r e l a m a l e r a r a f e l a k (12) k o b h a o b h a (9) n e s e r e l e h e s e p e s e h e l e r e s e n of abramelin the mage 138 notes to chapter v (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon, ariton, and amaymon execute the operations hereof by means of their common ministers (c) the familiar spirits can hardly be said so much of themselves to be able to execute the operations of this chapter, as under the rule of the aforementioned spirits (d) each person can have four familiar spirits and no more: the first working from sunrise to midday; the second from mid

ADDTLS

f each lesser angle is a cross of ten squares. this is the sephirotic cross. thou shall note that the lettering of the lesser angles is also black on a white background. it is from this cross that two vitally important divine names are derived. these two divine names serve to "call forth" and "command" the angels and spirits of the lesser angle. thou shall invoke these names when any lesser angle angel is invoked on a square within the lesser angles. the vertical line provideth on the sephirotic cross a name of six letters, reading from top to bottom. example: in the air lesser angle of the a tablet, thou shall find the name idoigo. thou shall invoke this angel to "call forth" sub-servient angels of the lesser angle. these angels of the lesser angle are under no obligation to respond to in

ovideth on the sephirotic cross a name of six letters, reading from top to bottom. example: in the air lesser angle of the a tablet, thou shall find the name idoigo. thou shall invoke this angel to "call forth" sub-servient angels of the lesser angle. these angels of the lesser angle are under no obligation to respond to invocation without the correct method of calling them, utilizing the calling angel. reading the cross bar from left to right comes the angelic name of 5 letters. this is the commanding angel. thou shall note that this angel must be invoked and utilized correctly to properly command the angels of the lesser sub-angle. example: in the lesser sub-quadrant of a on the a tablet, the commanding angel is ardza. be thou certain to read this name from left to right. let the adept a

e cross arm of the sephirotic cross; these are the sub-servient or angels of the lesser angle. although shaded or colored, the kerubic squares are of greater significance. note that the white square in the center belongeth to the sephirotic cross and not to either the kerubic squares, nor to the sub-servient squares.(note: the use of the letter in the sephirotic cross in combination with a lesser angel name and a letter extracted from the tablet of union is reserved for a higher grade. thus, from the top rank of the a quadrant in the a tablet we have the following name(s) r z (l) l a it is through the process of permutation that thou mayest derive these other names: z l a r, l a r z, a r z i in total, we have four kerubic names in each sub-angle. these four names of the kerubic angels of t

es the square. the higher one is preferable. the lower is weaker. if two letters are side by side, the presumption is in favor of equality. where two letters are in one square, the best plan is to employ both. but one alone may be used with effect. of the difference between these mystical names of the angels of the tablets and the hebrew names such as kerub, auriel, and michael, etc. those hebrew angel names which have been taught unto the first order are rather general than particular, attending especially to an office or rule whereunto such an angel is allotted. as it is written: one angel does not undertake two messages. for these mighty angels do rather shew forth their power in the governance of the 4 great sephirotic columns as aforesaid, viz: the double columns of severity and mercy

a sphere, and this also is under the presidency of the sephiroth. but the names of the angels of the enochian tablets do rather express particular adaptations of forces shewing forth all variations and diverse combinations of those which are in the other case manifested in a more general way. it will be found written in the clavicula tabularum enochi: now we are to understand that there are four angel-overseers..each one of these angels is a mighty prince, a mighty angel of the lord and they are of him. they are as chief watchmen 31 and overseers, set over several and respective parts of the world, viz: east, west, north, south, as under the authority of whom are confirmed in the beginning of the world. to whom belong four characters, being tokens of the son of god, by whom all things are

ADEPTUS MINOR INITIATION

t who is standing in front of cross facing the aspirant (second adept holds out rose crucifix to aspirant saying) second "the symbol of suffering is the symbol of strength wherefore bound as thou art, strive to raise this holy symbol in thy hand, for he that will not strive shall not attain (aspirant takes crucifix in his hand) second (raises hand while invoking "i invoke thee, the great avenging angel awh, in the divine name i.a.o, that thou mayest invisibly place thy hand upon the head of the aspirant in attestation of his obligation (second adept takes the crucifix and hands it to the third adept who in turn replaces it upon the altar) second "repeat now, your new chosen motto and sacramental name. what does the name mean" 13 aspirant (answers) cross of suffering obligation rtk "i, frat

ll not abuse the great power entrusted to me" jxn "i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure, and if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me" dwh "i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance towards the members of the whole order, neither slandering nor evil-speaking, nor repeating nor tale-bearing, whereby strife and illfeeling may be engendered" dwsy "i also undertake to

al grades from adeptus minor to as high as my aspirations will take me" twklm "finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him with care before acknowledging him to be such "such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, awh, and if i fail herein, may my rose be disintegrated and my power in magic cease (third adept hands dagger to the second adept and holds cup conveniently for him. second adept dips point of dagger in wine and makes cross on aspirant's brow, feet, right hand and left hand, and heart, saying) 15 second (for brow "there are three that bear witness in heaven; the father, the word, and the ho

ALEE J BOOK OF AIWASS

soul enters a phase of contraction where all experiences are eventually distilled into one form, occupying a single time line. the incubation process leading to the birth of a new daemon begins. knowledge and conversation of the holy guardian daemon boisterous fools have written volumes on that which they know nothing of. aiwass will clarify, laying arguments to rest; the holy guardian daemon or angel, if you prefer, represents the oversoul or collective wisdom of the group soul during its human phase of evolution- nothing more, nothing less! the term "daemon" can be misleading because the oversoul has not yet entered the daemonic phase of incubation. and yet, the initiate may still benefit from the wisdom of his guardian. the most direct method of acquiring knowledge and conversation of

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

tantly gaining new powers, despite ourselves, and every time this happens we have to invent a new method for bringing their malice to naught. but, as before, the remedy is of the same stuff as the disease; it is the unswerving 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 th

translated 'lord' in the syrian form we get it duplicated hadad. you remember ben hadad, king of syria. the hebrew word for 'lord' is adon or adonai. adonai *my* lord, is constantly used in the bible to replace the name jehovah where that was too sacred to be mentioned, or for other reasons improper to write down. adonai has also come to mean, through the rosicrucian tradition, the holy guardian angel, and thus the object of worship or concentration. it is the same thing; worship is worth-ship, means worthiness; and anything but the chosen object is necessarily an unworthy object. 14. as dhyana also represents the condition of annihilation of dividuality, it is a little difficult to distinguish between it and samadhi. i wrote in part i, book iv 'these dhyanic conditions contradict those o

tic. you may begin in the most modest way with the evocation of some simple elemental spirit; but in the course of the operation you are compelled, in order to attain success, to deal with higher entities. your ambition grows, like every other organism, by what it feeds on. you are very soon led to the great work itself; you are led to aspire to the knowledge and conversation of the holy guardian angel, and this ambition in turn arouses automatically further difficulties the conquest of which confers new powers. in the book of the thirty aethyrs, commonly called 'the vision and the voice, it becomes progressively difficult to penetrate each aethyr. in fact, the penetration was only attained by the initiations which were conferred by the angel of each aethyr in its turn. there was this furt

ne petals, and this topaz was set in a wooden cross of oak painted red. i called this the shew-stone in memory of dr. dee's famous shew-stone. i took this in my hand and proceeded to recite in the enochian or angelic language the call of the thirty aethyrs, using in each case the special name appropriate to the aethyr. now all this went very well until about the 17th, i think it was, and then the angel, foreseeing difficulty in the higher or remoter aethyrs, gave me this instruction. i was to recite a chapter from the q'uran: what the mohammedans call the 'chapter of the unity 'qol: hua allahu achad; allahu assamad: lam yalid walam yulad; walam yakun lahu kufwan achad' i was to say this, bowing myself to the earth after each chapter, a thousand and one times a day, as i walked behind my ca

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

priest and former monk, i believe it is fair to say that this dogma is unfortunately very far removed from the majority of the faithful to be of much consequence. the idea of a war against satan, and of the entities of good and evil having roughly equivalent powers, is perhaps best illustrated by the belief, common among the orthodox churches of the east, in a personal devil as well as a personal angel. this concept has been amplified by the roman catholic church to such an extent- perhaps subconsciously- that a missal in the editor's possession contains an engraving for the feast of st. andrew, apostle, for november 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 ar

would be vain to attempt to deliver a synopsis of crowley's philosophy, save that its 'leitmotif' is the rabelaisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the conscious self, a process of individuation which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour the magician himself. when crowley p

er, indicating that somehow kutulu is the male counterpart of tiamat, similar to absu. this monster is well known to cult worship all over the world. in china, however, there is an interesting twist. far from being considered a completely hostile creature, dedicated to the erasure of mankind from the page of existence, the dragon is given a place of pre-eminence and one does not hear of a chinese angel or saint striving to slay the dragon, but rather to cultivate it. the chinese system of geomancy, feng shui (pronounced fung shway) is the science of understanding the "dragon currents" which exist beneath the earth, these same telluric energies that are distilled in such places as chartres cathedral in france, glastonbury tor in england, and the ziggurats of mesopotamia. in both the europea

s thumethate (o wicked god o wicked demon o demon spirit of the sky, remember! spirit of the earth, remember) yet, a word like shammash, the name of the solar deity, would read samas or sammas, and in the text of the necronomicon we would make the word read like its original. the "conjuration of the watcher" follows the fire god conjuration. the word "watcher" is sometimes used synonymously with "angel, and sometimes as a distinct race, apart from angelos: egragori. the race of watchers are said not to care what they watch, save that they follow orders. they are somewhat mindless creatures, but quite effective. perhaps they correspond toe lovecraft's shuggoths, save that the latter become unweildly and difficult to manage. after the watcher, comes the maklu text, which appears to be a coll

the wicked genius the enormous larvae the wicked winds the demon that seizeth the body the demon that rendeth the body spirit of the sky, remember! spirit of the earth, remember! the demon that seizeth man the demon that seizeth man the gigim who worketh evil the spawn of the wicked demon spirit of the sky, remember! spirit of the earth, remember! he who forges images he who casts spells the evil angel the evil eye the evil mouth the evil tongue the evil lip the most perfect sorcery spirit of the sky, remember! spirit of the earth, remember! ninnkigal, spouse of ninnazu may she cause him to turn his face toward the place where she is! may the wicked demons depart! may they seize one another! may they feed on one another's bones! spirit of the sky, remember! spirit of the earth, remember! t

ALEISTER CROWLEY BOOK OF LIES

ides the explanation in the note, o is the yoni; t, the lingam; and u, the hierophant; the 5th card of the tarot, the pentagram. it is thus practically identical with iao. the rest of the chapter is clear, for the note. notes (12) o= character "the devil of the sabbath. u= 8, the hierophant or redeemer. t= strength, the lion (13) t, manhood, the sign of the cross or phallus. ut, the holy guardian angel; ut, the first syllable of udgita, see the upanishads. o, nothing or nuit. book of lies get any book for free on: www.abika.com 55 [57] 24 kappa-epsilon-phi-alpha-lambda-eta kappa-delta the hawk and the blindworm this book would translate beyond-reason into the words of reason. explain thou snow to them of andaman. the slaves of reason call this book abuse-of- language: they are right. langu

one of these travellers; he is described as a camel, not because of the connotation of the french form of this word, but because "camel" is in hebrew gimel, and gimel is the path leading from tiphareth to kether, uniting microprosopus and macroprosopus, i.e. performing the great work. the card gimel in the tarot is the high priestess, the lady of initiation; one might even say, the holy guardian angel. book of lies get any book for free on: www.abika.com 92 [95] 43 kappa-epsilon-phi-alpha-lambda-eta mu-gamma mulberry tops black blood upon the altar! and the rustle of angel wings above! black blood of the sweet fruit, the bruised, the violated bloom-that setteth the wheel a-spinning in the spire. death is the veil of life, and life of death; for both are gods. this is that which is written

kappa-epsilon-phi-alpha-lambda-eta mu-theta waratah-blossoms seven are the veils of the dancing-girl in the harem of it. seven are the names, and seven are the lamps beside her bed. seven eunuchs guard her with drawn swords; no man may come nigh unto her. in her wine-cup are seven streams of the blood of the seven spirits of god. seven are the heads of the beast whereon she rideth. the head of an angel: the head of a saint: the head of a poet: the head of an adulterous woman: the book of lies get any book for free on: www.abika.com 104 head of a man of valour: the head of a satyr: and the head of a lion-serpent. seven letters hath her holiest name; and it is a b 77 b a (drawn upon this page is the 77 77 sigil of babalon) n l 7 o this is the seal upon the ring that is on the forefinger of i

ned by the dithyrambic nature of the chapter. in paragraph 3 no man is of course nemo, the master of the temple, liber 418 will explain most of the allusions in this chapter. in paragraphs 5 and 6 the author frankly identifies himself with the beast referred to in the book, and in the apocalypse, and in liber legis. in paragraph 6 the book of lies get any book for free on: www.abika.com 105 word "angel" may refer to his mission, and the word "lion-serpent" to the sigil of his ascending decan (teth= snake=spermatozoon and leo in the zodiac, which like teth itself has the snake-form. theta first written sun= lingam- yoni and sol) paragraph 7 explains the theological difficulty referred to above. there is only one symbol, but this symbol has many names: of those names babalon is the holiest

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

ALEISTER CROWLEY LIBER 777

t medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the gentle jesus of the italian children? how shall we identify the thaumaturgic chauvinist of mat

a! h w h y dg gad 16 b= w h h y \yarpa ephraim 17 c< h h w y hcnm manesseh 18 d& y h w h rkccy issachar 19 e( h y w h hdwdy judah 20 f# y w h h yltpn napthali 22 g' h y h w rca asshur 24 h* y h h w d dan 25 i> h h y w mynb benjamin 26 j% w h y h lwbz zebulon 28 k) h w y h bwar reuben 29 l$ w y h h wumc simeon cxlii. angels ruling houses. cxliii. twelve lesser assistant angels in the signs cxxxix. angel lords of the triplicity in the signs by day cxl. angel lords of the triplicity in the signs by night 15 laya ayel layhrc sharhiel turfs sateraton ywafups sapatavi 16 lawf toel layzra araziel ladyar rayel tfwf totath 17 layg giel layars sarayel crus sarash umrngu ogameron 18 lauk kael laykp pakiel rdur raadar laku akel 19 lawu oel layfrc sharatiel \hns sanahem tyhrblz zalberhith 20 layw veyel

= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal crown riding a crocodile. 24 22% cwpy ipos angel with lion s head, goose s feet, horse s tail. 25 25% and# lwblsalg glasya-labolas a dog with a gryphon s wings. 26 28$ tyrb berith gold-crowned soldier in red on a red horse. bad breath. 28 31# carwp foras a strong man in human shape. 29 34% rwprwp furfur (1) hart with fiery tail (2) angel. clvii. goetic demons of decans by day (succedent. clviii. magical images of col. clvii. 15 2$ raga aga

0 17% and# cyfwb botis viper (or) human, with teeth and 2 horns, and with a sword. 22 20! wcrwp purson lion-faced man riding a bear, carrying a viper. trumpeter with him. 24 23 \ya aim man with 3 heads a serpent s, a man s (having two stars on his brow, and a calf s. rides on viper and bears firebrand. 25 26 \yb bim dragon with 3 heads a dog s, man s, and gryphon s. 26 29$ twrtca asteroth hurtful angel or infernal dragon, like berot, with a viper [breath bad. 28 32! yadmsa asmoday 3 heads (bull, man, ram, snake s tail, goose s feet. rides, with lance and banner, on a dragon. 29 35= cwjrm marchosias wolf with a gryphon s wings and serpent s tail. breathes flames. clix. goetic demons of decans by day (cadent. clx. magical images of col. clix. 15 3& wgacw vassago like agares. 16 6$ rplaw vale

dolphin. 26 30= canrwp forneus sea monster. 28 33 [ug gaap like a guide. to be kings. 29 36& cwlwfcy stolas raven. table of correspondences 29 clxi. goetic demons &c. by night (ascendant. clxii. magical images of col. clxi. 15 37= nap phenex child-voices phoenix. 16 40 \war raum crow. 17 43 ]wnbc sabnock soldier with lion s head rides pale horse. 18 46% wrpyb bifrons monster. 19 49$ lkwrk crocell angel. 20 52 ]wla alloces soldier with red leonine face and flaming eyes; rides great horse. 22 55& bwarwa orobas horse. 24 58# wa amy flaming fire. 25 61! and# gaz zagan bull with gryphon s wings. 26 64$ rwah 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

ALEISTER CROWLEY LIBER CHANOKH

rather than denoting discreet angelic entities associated with the parts. the names of the 91 parts were delivered on the 21st and 22nd of may 1584 (tfr pp. 141-5, 148-152. the equinox publication omitted the numbers of the 91 parts; however as these numbers are used to identify their characters on the table of watchtowers (plate x) they have been restored. theangels of the tribes are as follows: angel tribe quarter olpaged dan east gebabal asshur east s-e lavavoth gad south s-e ziracah reuben south zurchol simeon south s-w zinggen zebulon west s-w hononol judah west alpudus issachar west n-w arfaolg ephraim north n-w zarnaah manesseh north cadaamp benjamin north n-e zarzilg napthali east n-e james (1984) gives a set of attributions of these to the signs of the zodiac which results in a ra

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

the holy qabalah. once he has mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the object of all magical ritual. it is the uniting of the microcosm with the macrocosm. the supreme and complete ritual is therefore the invocation of the holy guardian angel<sacred magic of abramelin the mage; and liber 418, 8th aethyr, liber samekh; see appendix 3> or, in the language of mysticism, union with god< all other magical rituals are particular cases of this general principle, and the only excuse for doing them is that it sometimes occurs

r else, beginning at the top, he comes directly down "invoking" first the god of that sphere by "devout supplication<brother, lest thou bend the knee! liber ccxx teaches the proper attitude. see also liber ccclxx. infra, furthermore, there is special instruction: chapter xv and elsewhere> that he may deign to send the appropriate archangel. he then "beseeches" the archangel to send the angel or angels of that sphere to his aid; he "conjures" this angel or angels to send the intelligence in question, and this intelligence he will "conjure with authority" to compel the obedience of the spirit and his manifestation. to this spirit he "issues commands. it will be seen that this is a formula rather of evocation than of invocation, and for the latter the procedure, though apparently t

ngs- but he had discovered that these were all one, yet that each one represented some theory of the universe which would ultimately be shattered by criticism- for he had already passed through the realm of reason, and knew that every statement contained an absurdity. he therefore said "let me declare this work under this title 'the obtaining of the knowledge and conversation of the holy guardian angel, because the theory implied in these words is so patently absurd that only simpletons would waste much time in analysing it. it would be accepted as a convention, and no one would incur the grave danger of building a philosophical system upon it. with this understanding, we may rehabilitate the hebrew system of invocations. the mind is the great enemy; so, by invoking enthusiastically a pers

ordinarily understood, ending with the appearance of the daughter, is indeed a degradation> is symbolised the whole course of the universe. it will be seen that (after all) the climax is at the end. it is the second half of the formula which symbolises the great work which we are pledged to accomplish. the first step of this is the attainment of the knowledge and conversation of the holy guardian angel, which constitutes the adept of the inner order. the re-entry of these twin spouses into the womb of the mother is that initiation described in liber 418, which gives admission to the inmost order of the a. a. of the last step we cannot speak. it will now be recognised that to devise a practical magical ceremony to correspond to tetragrammaton in this exalted sense might be difficult if not

of many important initiations, notably the third degree in masonry, and the 5 degree= 6square ceremony of the g. d. described in equinox i, iii. a ceremonial selfinitiation may be constructed with advantage on this formula. the essence of it consists in robing yourself as a king, then stripping and slaying yourself, and rising from that death to the knowledge and conversation of the holy guardian angel<horus, the crowned and conquering child, remains valid for those who have not yet assimilated the point of view of the law of thelema. but see appendix, liber samekh. compare also "the book of the spirit of the living gods- where there is a ritual given "in extenso" on slightly different lines: equinox i, iii, pages 269-272. there is an etymo

ALEISTER CROWLEY MAGICK WITHOUT TEARS

hat the right tasks- out of hundreds- are by your own reactions to your own study and practice "osiris in amennti- see the book of the dead. i meant you might try to trace a parallelism between his journeyings and the path of initiation. astral travel- development of the astral body is essential to research; and, above all, to the attainment of "the knowledge and conversation of the holy guardian angel" magic without tears get any book for free on: www.abika.com 27 you ought to demonstrate your performance of the pentagram ritual to me; you are probably making any number of mistakes. i will, of course, take you carefully through the o.t.o. rituals to iii as soon as you are fairly familiar with them. the plan of the grades is this- 0 attraction to the solar system i birth ii life iii death

riencing actual visions of the objects of their devotion. but these people have not so much as asked themselves the original question of "how come" which is our present subject. sweep them into the discard! m. beyond vishvarupadarshana, the vision of the form of vishnu, beyond that yet loftier vision which corresponds in hindu classification to our "knowledge and conversation of the holy guardian angel, is that called atmadarshana, the vision (or apprehension, a much better word) of the universe as a single phenomenon, outside all limitations, whether of time, space, causality, or what not. 40 very good, then! here we are with direct realization of the advaitist theory of the universe. everything fits perfectly. also, when i say "realization" i want you to understand that i mean what i say

her one of themselves or no i cannot feel sure, to instruct me in some task, or to set me right when i have erred. then there have been messages conveyed by natural objects, animate or inanimate39. needless to say, the outstanding example in my life is the whole plan of campaign concerning the book of the law. but is aiwaz a man (presumably a persian or assyrian) and a "secret chief" or is he an "angel" in the sense that gabriel is an angel? is ab-ul-diz an adept who can project himself into the aura of some woman with whom i happen to be living, although she has no previous experience of the kind, or any interest in such matters at all? or is he a being whose existence is altogether beyond this plane, only adopting human appearance and faculties in order to make himself sensible and intel

it deliberately to shock, as a lazy way to make such an effect. that makes crowley a "nigger" at this point, as the word is properly defined! research lee davis- magic without tears get any book for free on: www.abika.com 194 41 tion carried me half-way across south-west china- i considered these alternatives. i thought to cut the gordian knot, and call it by abramelin's title the "holy guardian angel" because (i mused) that will be as intelligible to the villagers of pu peng as to the most learned pundits; moreover, the implied theory was so crude that no one need be bound by it. all this is rubbish, as you will see when we reach the discussion on "self" to explain now would lead to too unwieldy a digression. 2 "within" if you don't mind, we'll tackle this now, while "higher" is fresh in

et the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light. yes, i dare say. but is there not here a sort of moral oxymoron? are not the masters pursuing two diametrically opposed policies at the same time? genius- or initiation, which implies the liberation and development of the genius latent in us all (is not one of names of the "holy guardian angel" the genius- is practically the monopoly of the "crazy adventurer" as the official mind will most certainly rate him. then why do not the masters oppose all forms of organization tooth-and-nail? it depends, surely, on the stage which a society has reached on its fall to the servile state. civilization of course, implies organization up to a certain point. the freedom of any function is built

ALEISTER CROWLEY MEDITATION

es into details too elaborate to enter upon in this place; but the gist of it is that in one way or another he got hold of the secret force of the world and mastered it. of st. paul's experiences, we have nothing but a casual illusion to his having been "caught up into heaven, and seen and heard things of which it was not lawful to speak" mohammed speaks crudely of his having been "visited by the angel gabriel" who communicated things from "god" moses says that he "beheld god" diverse as these statements are at first sight, all agree in announcing an experience of the class which fifty years ago would have been called supernatural, to-day may be called spiritual, and fifty years hence will have a proper name based on an understanding of the phenomenon which occurred. theorists have not bee

erefore gives the paths from the kingdom to the crown. this magical will is the wand in your hand by which the great work is accomplished, by which the daughter is not merely set upon the throne of the mother, but assumed into the highest<magick, the absolute is called the crown, god is called the father, the pure soul is called the mother, the holy guardian angel is called the son, and the natural soul is called the daughter. the son purifies the daughter by wedding her; she thus becomes the mother, the uniting of whom with the father absorbs all into the crown. see liber cdxviii> the magick wand is thus the principal weapon of the magus; and the "name" of that wand is the magical oath. the will being twofold is in chokmah, who is the logos, the word

he other first. now any one idea which is not the idea must be treated in this fashion. when you have killed the snake you can use its skin, but as long as it is alive and free, you are in danger. and unfortunately the ego-idea, which is the real snake, can throw itself into a multitude of forms, each clothed in the most brilliant dress. thus the devil is said to be able to disguise himself as an angel of light. under the strain of a magical vow this is too terribly the case. no normal human being understands or can understand the temptations of the saints. an ordinary person with ideas like those which obsessed st. patrick and st. antony would be only fit for an asylum. the tighter you hold the snake (which was previously asleep in the sun, and harmless enough, to all appearance, the more

er, worthy of profound consideration "the lord" is adonai- which is the hebrew for "my lord; and he descends from heaven, the supernal eden, the sahasrara cakkra in man, with a "shout" a "voice" and a "trump" again airy symbols, for it is air that carries sound. these sounds refer to those heard by the adept at the moment of rapture. this is most accurately pictured in the tarot trump called "the angel" which corresponds to the letter shin, the letter of spirit and of breath. the whole mind of man is rent by the advent of adonai, and is at once caught up into union with him "in the air" the ruach. note that etymologically the word greek letters here: sigma-upsilon-nu "together with" is the sanskrit "sam" and the hebrew adni is the sanskrit adhi. the phrase "together with the lord" is then

secret keys of his power. the pentacle is merely the material to be worked upon, gathered together and harmonized but not yet in operation, the parts of the engine arranged for use, or even put together, but not yet set in motion. in the lamen these forces are already at work; even accomplishment is prefigured. in the system of abramelin the lamen is a plate of silver upon which the holy guardian angel writes in dew. this is another way of expressing the same thing, for it is he who confers the secrets of that power which should be herein expressed. st. paul expresses the same thing when he says that the breastplate is faith, and can withstand the fiery darts of the wicked "this "faith" is not blind self-confidence 113 figure on this page: a vesica with balances, sword, rose and crown, alo

ALEISTER CROWLEY SEPHER SEPHIROTH

.r.q. 996, gmercury h) ym red earth, the soil hmd) 51 edom mwd) ate; devoured lk) where; pain; heliopolis (cf. 57) n) tumultuously; to harass, perturb mwh failure; please, i pray thee; raw; now; thebes (na 3:8; for gna h, see dr. dee fs mysteriorum liber primus )n 52 father and mother )m)w )b) supernal mother, a title of binah (cf. 42 )my) elihu (eli hua, ghe is my god h, who is the holy guardian angel of job in the allegory) whyl) please, i beseech you )n) beast, cattle, brute animal hmhb from all, among all lkb the son: assiah fs gsecret nature h (see s.d. 1:38-39) nb meditation (cf. 827; imagination; sin hmz a desirable one; to desire dmx brother-in-law mby hwhy in assiah hh ww hh dwy a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall; the sun; fury hm

bx rest, peace xxyn slave, servant db( goddess hlyl) 77 prayed h(b overflowing (ps. 124:5) nwdyz towers, citadels ldgm the influence through the paths (cf. 78; destiny, fate, luck; constellation, planet (cf. 483& 536; soul-root lzm goat; strength; violence; glory z( 78 1-12. the mystic number of kether as hua; the number of tarot cards; the sum of the key-numbers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach) nyx)y boaz

+ 90 mem: water mym very silent mmwd king: a title oftiphareth klm basket ls general, universal, collective yllk manna; portion nm 91 1-13. the mystic number of kether as achad; the sum of the letters of the supernal beard if k= 11, etc (see 145) a tree nly) firm, faithful; amen: so be it: a title of kether nm) the ephod dwp) ynd) hwhy interlaced yhnwdh)y archangel of geburah l)mk food, fare lk)m angel k)lm queen (ar )klm manna )nm a hut, tent hkws pekht: gextension h hh)p 92 terror: a title of geburah dxp the lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58) kyhl) hwhy mud cb litter bc 93 aiwass: the minister of hoor-paar-kraat( gcorrect h. cf. 78) zwy( the sons of [the merciful] god l) ynb incense hnwbl a disc, round shield; a defender ngm possession hlxn arduous, busy

nalty of iniquity: gbeing taken away h nw( humble, afflicted wn( 127 material, natural (ar (b+wm 128 to withdraw, rescue, deliver; to equip for war clx goodly strength; proof nysx god the eternal one wnyhl) hwhy 129 pleasure (gn. 18:12) hnd( delight, pleasure gnw( the standing prayer (from vb. to stand) hdym( palace of serenity (referred to hod) hnwg lkyh 130 ayin: an eye ny( deliverance hlch the angel of redemption l)gh k)lm decrees, prophetic sayings nylm the pillars (cf. 164) ydwm( destitute yn( a staircase, ladder mls chaff cm lest np swift lq 131 he was angry pn) nose myp) turn, roll np) a title of kether hswkm humility hwn( pluto (referred to daath) w+wlp 132 to make waste qlb to receive lbq 133 (the hebrew palatal letters; see i.z.q. 694 et seq& cf. 84) qkyg vine npg the salt sea xl

y pn) nose myp) turn, roll np) a title of kether hswkm humility hwn( pluto (referred to daath) w+wlp 132 to make waste qlb to receive lbq 133 (the hebrew palatal letters; see i.z.q. 694 et seq& cf. 84) qkyg vine npg the salt sea xlmh my plague pgn 134 burning qld 135 a destitute female hyn( the congregation (see 161) lhq roast, parch; burn; to be lightly esteemed, dishonoured hlq 136 the avenging angel l)wgh k)lm fines, penalties nwmm a voice lwq 137 a wheel; one of the auphanim npw) the belly, gullet )kmw+s) a pillar, monument (gn. 28:22) hbcm a receiving, tradition; the qabalah hlbq 138 the son of god myhl) nb to smoothe, divide qlx to leaven, ferment cmx to pollute pnx he shall smite cxm forehead xcm 140 melakim, kings: the angelic choir of tiphareth myklm rottenness qm above l(m flower

ALEISTER CROWLEY THE HEART OF THE MASTER

create with the understanding of that creation: understand thou thine own will! love and let love! rejoice in every shape of love, and get thy rapture and thy nourishment thereof! iv. pour water on thyself: thus shalt thou be a fountain to the universe. find thou thyself in every star! achieve thou every possibility! v. offer thyself virgin to the knowledge and conversation of thine holy guardian angel! all else is a snare. be thou athlete with the eight limbs of yoga; for without these thou are not disciplined for any fight. vi. the oracle of the gods is the child-voice of love in thine own soul! hear thou it! heed not the siren-voice of sense, or the phantom-voice of reason: rest in simplicity, and listen to the silence! the heart of the master get any book for free on: www.abika.com 12

eing no less than that of the whole. and this effect is to be won by perfect organization under the eye of an intelligence adequate to comprehend the general and the particular need together. the way of perfection is thus twofold: first, the true will must be consciously grasped by the mind, and this work is akin to that called the attainment of the knowledge and conversation of the holy guardian angel. second, as it is written "thou hast no right but to do thy will" each particle of energy which the instrument is able to develop must be directed to the doing of that will, and this is one fierce lion the heart of the master get any book for free on: www.abika.com 20 in the way, that until the second task be already far advanced, the confusion of the instrument is such that it is wholly inc

ALEISTER CROWLEY THE LOST CONTINENT

ad, or that the poet was not himself fully instructed. indeed it is certain that only the high house had the secrets of atlas, and that the magicians of the house held the undeniable if sometimes dangerous doctrine that the truth and falsehood of any statement alternated as do day and night according to the status of the hearer of the statement. however, so strong is the tradition concerning the 'angel of venus' that it must at least be considered carefully. the theory appears to have been that if the magicians of venus invited the atlanteans, means would assuredly follow, just as if a king summons a paralysed man to his presence, he will also send officers to convey him. now whether the 'angel of venus' is really an angel in anything like the modern sense of the word, or merely a title of

rt. this event was the birth of a child in the high house, a child without the distinguishing mark of the daughters of atlas. that any child at all should have been born there is so incredible that i am inclined to suspect an improper use of the word 'born. i think rather that a magician brought zro to its eleventh stage, when it takes human form, and lives! the alternative theory is that of the 'angel of venus' described in the chapter on the underground gardens of atlas. the supporters of this theory hold that the child was not born of a priestess, but of the living atla. in any case, the whole country gave itself up to unbridled rejoicing. work was carried on at a greater speed than ever before: one might say a delirium of labour. for eleven years this continued without cessation, and t

l be seen how entirely atlas was in the hands of the servile races. fortunately no trouble ever arose; the supply of labour was always ample. p15. there was also a settlement in finland. its only remains in historic periods is 'lapland witches' chapter v: p16. there are various theories; one a sort of avatar affair, another that the atla is a quintessence of some kind; another calls 'to her' the 'angel of venus, the force of our aspiration' p16. a mere compliment. p17. especially monkeys. the results of this experiment were sent to colonize an island, but escaped, and after many journeys, reached japan, where their descendents flourish still. p19. a partial exception existed for prime numbers, as being self-generated, and each of these which had been investigated had its special (and compa

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

n verbal form, and of the necessity of proving to the student that the author of the book is possessed of knowledge beyond any yet acquired by man. the first chapter al i,1 "had! the manifestation of nuit" the old comment 1. compare ii.1, the complement of this verse. in nu is had concealed; by had is nu manifested. nu being 56 and had 9, their conjunction results in 65, adonai, the holy guardian angel. also hoor, who combines the force of the sun with that of mars. adonai is primarily solar, but 65 is a number sacred to mars. see the "sepher sephiroth ,and "the wake world" in "know om pax" for further details on 65. note moreover, the sixty-five pages of the ms. of liber legis. or, counting nv 56, had 10, we get 66, which is (1-11. had is further the centre of the key-word abrahadabra. th

ss is called the minister of hoor-paar-kraat, the god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see ii:8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now as "one" or aleph he represents the male principle, the

for lvoe's sake, for the chance of union- had enjoyed them in the form of a beast, bird, or what not; while later mary attributed her condition to the agency of a spirit- spiritus, breath, or air- in the shape of a dove. but the "small person" of hindu mysticism, the dwarf insane yet crafty of many legends in many lands, is also this same "holy ghost, or silent self of a man, or his holy guardian angel. he is almost the "unconscious" of freud, unknown, unaccountable, the silent spirit, blowing "whither it listeth, but thou canst not tell whence it cometh or whither it goeth. it commands with absolute authority when it appears at all, despite conscious reason and judgment. aiwass is then, as this verse 7 states, the "minister" of this hoor-paar-kraat, that is of the saviour of the world in

-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so also our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature and his purpose, fulfilling them. why is aiwass thus spelt, when aiwaz is the natural transliteration of oivz weh note: this word is not certain? perhaps because he was not content with identifying himself with thelema, agape, etc. by the number 93, but wished to express his nature by six letters (six being the number of the sun, the god-man, etc) whose value i

petulance; neither sounds like the tone of nuit. a third alternative? can we have "phrased" it carelessly, or punctuated it incorrectly? or is there a qabalistic puzzle or a mystic submeaning concealed? the subject changes instantly, as it seems. i prefer to suggest that these "fools" are "silent selves, impotent babes unborn; then verse 12 continues "come forth, that is, bring your holy guardian angel from the womb of your subconsciousness. then "take your fill of love; that is, do your true will, whose mode of fulfilment is love, as explained later in this chapter. al i,12 "come forth, o children, under the stars& take your fill of love" the old comment 12. the key of the worship of nu. the uniting of consciousness with infinite space by the exercise of love, pastoral or pagan love. but

ALEISTER CROWLEY THE QABALAH

by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry: father! and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. some great mystics have laid down the law, accept no messenger of god, banish all, until at last the father himself comes forth. a counsel of perfection. the father himself does send messengers, as we learn in st. mark xii; and if we stone them, we may perhaps in our blindness stone the son himself when he is sent. so that is no v

p the numerical values of the letters of the words \yhla jwr, ruach elohim, the spirit of the elohim; and it is therefore a symbol of the spirit of the elohim. for r= 200, w= 6, j= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly the words dja, achad, unity, one and hbha, ahebah, love, each= 13; or a= 1, j= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel wrffm, metatron, and the name of the deity, ydc, shaddai, each make 314; so the one is taken as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom god says, my name is in him. with regard to gematria of phrases (gen. xlix, 10, hlyc aby, yeba shiloh= 358, which is the numeration of the word jycm, messiah.4 t

oth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organization. the third is the abode of darkness. next follow seven hells occupied by thoe demons which represent incarnate human vices, and torture those who have given themselves up to those vices in earth-life. their prince is lams, samael, the angel of poison and of death.24 his wife is the harlot, or woman of whoredom \ynwnz tca, isheth zanunim;25 and united they are called the beast, awyj, chioa. thus the infernal trinity is completed, which is, so to speak, the averse and caricature of the supernal creative one. samael is considered to be identical with satan. the name of the deity, which we call jehovah, is in hebrew a name of four

nd of the table of correspondences, which one of our english brethren is making,31 will enable him to discover a very great deal of matter for thought in these poems which an untutored person would pass by. to return to the general dogma of the qabalists. the figure of minutum mundum will show how they suppose one quality to proceed from the last, first in the pure god-world atziluth, then in the angel-world briah, and so on down to the demon-worlds, which are however not thus organised. they are rather material that was shed off in the course of evolution, like the sloughs of a serpent, from which comes their name of shells, or husks. apart from silly questions as to whether the order of the emanations is confirmed by pal ontology, a question it is quite impertinent to discuss, there is n

8281828 t.s. liber lviii 24 or by meaning: the ox and the goad, i.e. he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly s doom is ruin tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. t

ALEISTER CROWLEY THE SWORD OF SONG

e! i sat in vague expectant bliss. 740 the story as it runs is thus (i quote my eastern friend60 verbatim) the virgin, going to the bath, found a young fellow in her path, and turned, prepared to scold and rate him! 745 how dare you be on me encroaching? the beautiful young gentleman, with perfect courtesy approaching, bowed deeply, and at once began: fear nothing, mary! all is well! 750 i am the angel gabriel. she bared her right breast (query why) the angel gabriel let fly* concerning conception of a virgin. the sword of song 44 degradation of symbols. essential identity of all forms of existence. practical advice. out of a silver tube a dart shooting god s spirt to her heart 61 755 this beats the orthodox dove-suitor! what explanation could be cuter than gabriel with a pea-shooter? in s

. 548. the heathen.68 the wicked shall be turned into hell, and all the nations that forget god. 580. satan and judas.69 at the moment of passing the final proofs i am informed that the character of judas has been rehabilitated by mr. stead (and rightly: is mr. abington* paid with a rope) and the defence of satan undertaken by a young society lady authoress a miss corelli who represents him as an angel of light, i.e. one who has been introduced to the prince of wales. but surely there is some one who is the object of universal reprobation among christians? permit me to offer myself as a candidate. sink, i beseech you, these sectarian differences, and combine to declare me at least anathema maranatha. 602. pangs of death.70 dr. maudsley demands a panegyric upon death. it is true that evolut

wed: she would have hindered him: clung she to his neck and wept. but the fire grew and the light dazzled her; so that with a shriek she fell. but the beasts flung themselves against the burning gateway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and in the skies stood an angel with a trumpet, and on that trumpet he blew so mighty a blast that the dead rose all from their tombs, and our father among them. now away! he cried. i would look upon the sun! and with that the fire hissed like a myriad of serpents and went out suddenly. it was a green sward golden with buttercups; and in his way lay a high wall. before it were two children, and with obscene gestures they e

im not, but abode ever about him: and the smile changed not on his face, and the whole grove was filled with sweet and subtle perfumes. now on the 71st day arose there a great dispute about his body; for the angels and spirits and demons did contend about it, that they might possess it. but our eldest brother v. n. bade all be still; and thus he apportioned the sacred relics of our father. to the angel agbagal, the fore part of the skull; to the demon ozoz, the back left part of the skull; to the demon olcot,1 the back right part of the skull; to ten thousand myriads of spirits of fire, each one hair; to ten thousand myriads of spirits of water, each one hair; to ten thousand myriads of spirits of earth, each one hair; to ten thousand myriads of spirits of air, each one hair; to the archan

he skull; to the demon ozoz, the back left part of the skull; to the demon olcot,1 the back right part of the skull; to ten thousand myriads of spirits of fire, each one hair; to ten thousand myriads of spirits of water, each one hair; to ten thousand myriads of spirits of earth, each one hair; to ten thousand myriads of spirits of air, each one hair; to the archangel zazelazel, the brain; to the angel usbusolat, the medulla; to the demon ululomis, the right nostril; to the angel opael, the left nostril; to the spirit kuiphiah, the membrane of the nose; to the spirit pugrah, the bridge of the nose; to eleven thousand spirits of spirit, the hairs of the nose, one each; to the archangel tuphtuphtuphal, the right eye; to the archdevil upsusph, the left eye; the parts thereof in trust to be di

ALEISTER CROWLEY EQ I 1

t things, too, and fitted out two nice rooms for me and arranged everything again quite comfortably; but you see" he went on with a timid, depreciating smile "i tired out even her patience: i could not work at anything that brought in money and i was continually spending money for my researches. the nice furniture went first; the pretty tables and chairs and then the bed. i should have wearied an angel. again and again, gabrielle bought me furniture and made me tidy and comfortable, as she said, and again and again, like a spendthrift boy, i threw it all away. how could i think of tables and chairs, when i was giving my life to my work? besides, i always felt that the more i was plagued and punished, the more certain i was to get out the best in me: solitude and want are the twin nurses of

k? expects (as we used to learn about "nonne) the answer "why nuffink" and again is prejudiced. indolence is no virtue in a questioner. eagerness, intentness, concentration, 113 vigilance- all these i include in the connotation of "sceptic" such questioning as has been called "vital scepticism" is but a device to avoid true questioning, and therefore its very antithesis, the devil disguised as an angel of light [or "vice vers, friend, if you are a satanist 'tis a matter of words- words- words. you may write "x" for "y" in your equations, so long as you consistently write "y" for "x. they remain unchanged- and unsolved. is not all our "knowledge" an example of this fallacy of writing one unknown for another, and then crowing like peter's cock] i picture the true sceptic as a man eager and a

rid of. then, from the standpoint of the arahat himself, perhaps this "why did i become an arahat" and "how did i become an arahat" have but a single solution! in any case, we are wasting our time- we are as ridiculous with our arahats as herod the tetrarch with his peacocks! we pose life with the question why? and the first answer is: to obtain the knowledge and conversation of the holy guardian angel. to attach meaning to this statement we must obtain that knowledge and conversation: and when we have done that, we may proceed to the next question. it is no good asking it now. 131 "there are purse-proud, penniless ones who stand at the door of the tavern, and revile the guests" we attach little importance to the reverend out-at-elbows, thundering in bareboards chapel that the rich man get

twitch his buttocks with the red-hot tongs of my sadistic fancy- until he feels uncomfortable. but to the man who is already as uneasy as st. lawrence on his silver grill, who feels the spirit stir in him, even as a woman feels, and sickens at, the first leap of the babe in her womb, to him i bring the splendid vision, the perfume and the glory, the knowledge and conversation of the holy guardian angel. and to whosoever hath attained that height will i put a further question, announce a further glory. 133 it is my misfortune and not my fault that i am bound to deliver this elementary message "man has two sides; one to face the world with, one to show a woman when he loves her" we must pardon browning his bawdy jest; for his truth is ower true! but it is your own fault if you are the world

has no physiological theory of the production of these its favourite states, by which it may accredit them; and its attempt to discredit the states which it dislikes, by vaguely associating them with nerves and liver, and connecting them with names connoting bodily affliction, is altogether illogical and inconsistent. prof. william james. 141 and there was given me a reed like unto a rod: and the angel stood, saying, rise, and measure the temple of god and the altar, and them that worship therein "rev" xi. 1. 142 preface the question "ave" there must have been a time in the life of every student of the mysteries when he has paused whilst reading the work or the life of some well-known mystic, a moment of perplexity in which, bewildered, he has turned to himself and asked the question "is t

ALEISTER CROWLEY EQ I 5

of an upright egg of blackness; and therein shalt thou abide for a space. 5. when all this is perfectly and easily performed at will, let the aspirant figure to himself a struggle with the whole force of the universe. in this he is only saved by his minuteness. but in the end he is overthrown by death, who covers him with a black cross. 6. so lying, let him aspire fervently unto the holy guardian angel. 7. now let him resume his former posture. two and twenty times shall he figure to himself that he is bitten by a serpent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon a healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let the

se shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystically of the eucharist of the five elements and let him proclaim light in extension; yea, let him proclaim light in extension. ii a a a "these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear- liber lapidis lazuli. vii. iii. 0

ed by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st luke unaccountably omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him and cry "father" and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. 69 some great mystics have laid down the law "accept no messenger of god" banish all, until at last the father himself comes forth. a counsel of perfection. the father does send messengers, as we learn in st mark xii; and if we stone them, we may perhaps in our blindness stone the son himself when he is sent. so that is no vain co

up the numerical values of the letters of the words rvch alhim, ruach elohim, the spirit of elohim; and it is there fore a symbol of the spirit of elohim. for= 200, v= 6, ch= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly, the words achd, achad, unity, one, and ahbh, ahebah, love, each= 13; for a =1, ch= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel mttrvn, metatron or methraton, and the name of the deity, shdi, shaddai, each make 314;3 so the one is taken as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom god says "my name is in him" with regard to gematria of phases (gen. xlix. 10, iba shilh, yeba shiloh "sjhiloh shall come= 358, which is the nume

ls by ashim, aishim, the flames (ps. civ. 5, yielding the third trinity of the sephiroth. 79 the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called mlvth, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and shkinh, shekinah, represented by the divine name adonai, adni, and among the angel hosts by the kerubim, krvbim. now, each of these 5 weh note: tharshisim. literally the "ships of tarshish. isaiah, ii, 16 "and upon all the ships of tarshish, and upon all delightful imagery" see also isaiah xxiii, 1. mathers copies ginsburg's "the kabbalah" with a reference to daniel x,6 for this angelic order, but all that is found there is a description of an angel. the figuration of "bra

ALEISTER CROWLEY EQ I 5

left. a line extends vertically upward from the apex, equal to the length of the base. a trefoliate of three isosceles triangles of base slightly smaller than the first triangle and sides equal to the first triangle is created at the upper tip of the line. the tree component triangles of the terfolate meet the upper tip of the line with their apices- one vertically and two to right and left. the angel of the east hath a book of red written in letters of blue a.b.f.m.a. in enochian. the book grows before my eyes and filleth the whole heaven. within "it is written, thou shalt not tempt the lord thy god" i see above the book a multitude of white-robed ones from whom droppeth a great rain of blood; but above them is a golden sun, having an eye, whence a great light. i turned me to the south:

uth: and read therein: seal up the book! speak not that which thou seest and 4 reveal it unto none: for the ear is not framed that shall hear it: nor the tongue that can speak it! o lord god, blessed, blessed, blessed be thou for ever! thy shadow is as great light. thy name is as the breath of love across all worlds. illustration on page 5 approximated (a vast svastika is shewn unto me behind the angel with the book) rend your garments, o ye clouds! uncover yourselves! for the love of my son! who are they that trouble thee? who are they that slew thee? o light! come thou, who art joined with me to bruise the dragon's head. we, who are wedded, and the earth perceiveth it not! o that our bed were seen of men, that they might rejoice in my fertility: that my sister might partake of my great l

he aethyr cry aloud "return! return! return! for the work is ended; and the book is shut; and let the glory be to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upon mankind. the voice of the lord maketh the skies to tremble: the stars are troubled: the aires fall. the first voice speaketh and saith: cursed, cursed be the earth, for her iniquity is great. oh lord! let thy mercy be lost in the great deep! open thine eye

key-sigils of the most exalted interpretation of the sephiroth. i is therefore kether; l, chokmah and binah; a, chesed; n, geburah; 10 r, tiphereth; z, netzach; n, hod; o, jesod. the geomantic correspondences of the enochian alphabet form a sublime commentary. note that the total angels of the aethyrs are 91, the numeration of amen. the cry of the 28th aethyr, which is called bag there cometh an angel into the stone with opalescent shining garments like a wheel of fire on every side of him, and in his hand is a long flail of 1 the lvx cross hidden in the svastika is probably the arcanum here connoted. svastika itself adds to 231= 0+ 1+ 2+ 21, the 21 keys. the cubical svastika regarded as composed of this lvx cross and the arms has a total of 78 faces- tarot and mezla. scarlet lightning; h

fe nor death. hail unto thee who knowest not thy right ear from thy left; for in the aeon of my father there is neither sound nor silence. whoso hath power to break open this sapphire stone shall find therein four elephants having tusks of mother-of-pearl, and upon whose backs are castles, those castles which ye call the watch-towers of the universe. let me dwell in peace within the breast of the angel that is warden of the aethyr. let not the shame of my mother be 12 unveiled. let not her be put to shame that lieth among the lilies that are beyond the stars. o man, that must ever be opening, when wilt thou learn to seal up the mysteries of the creation? to fold thyself over thyself as a rose in the embrace of night? but thou must play the wanton to the sun, and the wind must tear thy peta

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er (19- wrote the b.-i-m. in october (19- and obtained the grade of 7 4 received the great initiation in october 19- and, continuing, received in october 19- so then in the last days of september 19- do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which i have agreed to call the holy guardian angel, whose knowledge and conversation i have willed, and in greater or less measure enjoyed, since ten years. terrible have been the ordeals of the path; i have lost all that i possessed, and all that i love, even as at the beginning i offered all for nothing, unwitting as i was of the meaning of those words. i have suffered many and grievous things at the hands of the elements, and of the plane

god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things: v. that i will perform all things and endure all things: vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: 10 viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily sat down in my asana (or sacred p

e fourth finger of the proper hand. all my muscles were tightly held; my breath came steady, slow and even through both nostrils; my eyes were turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. oct. i."the first day" at eight o'clock i rose from sleep and putting on my robe, began a little to meditate. for several reasons the journey and business of the day before, etc. etc. i did not feel fresh. but forcing myself a little i rose 11 and went out to the caf du d me where i took coffee and a

h sleep is again attacking me. i am weary, yet content, as if some great thing had indeed happened. but if i lost consciousness a thing no man can be positive about from the nature of things it must have happened so quietly that i never knew. certainly i should not have thought that i had gone on for 25 minutes, as i did. but i do indeed ask for a knowledge and conversation of the holy guardian angel which is not left so much to be inferred from the good results in my life and work; i want the perfume and the the vision. why am i so materially wallowing in grossness? it matters little; the fact remains that i do wallow. 33 i want that definite experience in the very same sense as abramelin had it; and what's more, i mean to go on till i get it. 12.34. i begin, therefore, in hanged man po

ft so much to be inferred from the good results in my life and work; i want the perfume and the the vision. why am i so materially wallowing in grossness? it matters little; the fact remains that i do wallow. 33 i want that definite experience in the very same sense as abramelin had it; and what's more, i mean to go on till i get it. 12.34. i begin, therefore, in hanged man posture, to invoke the angel, within the pyramid already duly prepared by dclxxi. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid i will, however, rise and open (as for a symbol) the door and th

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piter. hb:koph. wheel of fortune. 21st. 8. libra. hb:lamed. justice. 22nd. 12. water. hb:mem. hanged man. 23rd. 13. scorpio. hb:nun. death. 24th. 14. sagittarius. hb:samekh. temperance. 25th. 15. capricorn. hb:ayin. the devil. 26th. 16. mars. hb:peh. the tower. 27th. 17. aquarius. hb:tzaddi. the star. 28th. 18. pisces. hb:qof. the moon. 29th. 19. sun. hb:resh. the sun. 30th. 20. dee. hb:shin. the angel. 31st. 21. saturn. hb:taw. the universe. 32nd. the two veils are represented in the drawing by heavy horizontal lines, and here by shaded lines, with the text included in the approximation below. 10 =1 kether .ipsissimus 12th .11th. 8 =3. 9 =2 binah. 14th chokmah magister..magus templi. 18th. 16th. the veil of the abyss. 6 =5 7 =4 geburah babe of the abyss chesed adeptus..19th..adeptus major

k to represent the earth element in malkuth; the columns are respectively white and black to manifest eternal balance of the scales of justice. 245 4 hb:yod stands for chokmah, and hb:heh for binah, hb:vau for the rest except malkuth which is the final h. 5 father and (glorified) mother. 6 the theosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world contains ten sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh" is the veil which separates hod and netzach from tiphereth; and as we shall see later on, in the portal ritual, the first order from the sec

of mortals, but as a god before the assembly of the gods "and let his voice be so directed that it shall roll through the universe to the confines of space, and let the candidate represent unto him a world which he is beginning to 17 z. 1. 18 the following explanatory remarks on the admission and ceremony of the neophyte are taken from the ms. called z. 3. lead unto the knowledge of its governing angel. as it is written 'the lightning lighteneth out of the east and flameth even unto the west, even so shall be the coming of the son of man" the candidate during the ceremony is addressed as "child of earth" as representing the earthly and material nature of the natural man: he who cometh forward from the darkness of malkuth to strive to regain knowledge of the light. therefore it is that the

ss" the neophyte is then conducted to the west, and being placed between the mystic pillars, pledges himself to secrecy. the "hierophant" congratulating him, finally says "let the neophyte enter the path of evil" then the following takes place "hiereus" whence comest thou "kerux (for neophyte: i am come from between the pillars and seek the hidden knowledge in the name of adonai "hiereus" and the angel samael (angel of evil) answered an said: i am the prince of darkness and of night. the wicked and rebellious man gazeth upon the face of nature and he findeth therein naught but terror and obscurity; unto him it is but the darkness of the darkness; and he is but as a drunken man groping in the dark. return, for thou canst not pass by "hierophant" let the neophyte enter the path of good "hege

deth therein naught but terror and obscurity; unto him it is but the darkness of the darkness; and he is but as a drunken man groping in the dark. return, for thou canst not pass by "hierophant" let the neophyte enter the path of good "hegemon" whence comest thou "kerux (for neophute: i am come from between the pillars and seek for the hidden light of occult knowledge. 262 "hegemon" and the great angel metatron (angel of good) answered and said: i am the angel of the presence divine. the wise man gazeth upon the material universe and he beholdeth therein the luminous image of the creator. not as yet canst thou bear the dazzling radiance of that light! return, for thou canst not pass by "hierophant" let the neophyte now advance by the straight and narrow way which inclineth neither to the r

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ed gently to regain my liberty. alas! his grasp was stronger than my desire of liberty, and the only result was that he pinched me closer "i was dead" he resumed "and my beautiful and lofty thoughts were wandering through space, shapeless and without expression. the cover which enclosed the shrine in which they were kept had been stolen from me, and my foes were expecting my surrender. happily an angel sent by god ordered me to come out every twenty-one days, and promised me that i should find here the cover which i needed. i have it now, and mean to keep it "but what are you talking about" said i "i am a man; here is my house; and i don't know anything about your cover. you are mistaking me for some unknown person or object, sir; pray let me go "let you go! abandon once more the cover whi

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ds ready to smite" each one of us who has not attained to arahatship, admission to the great white brotherhood. is it not enough to make us throw away our atheism and exclaim "o god be merciful to me a sinner, and keep me in the way of truth" nay, for those of us who know what triple silver cord of moonlight binds the red blood of our heart to the ineffable crown of brilliance, who have seen what angel stands in the moon-ray, who have known the perfume and the vision, seen the drops of dew supernal stand on the silver lamen of the forehead- for us is neither fear nor pride, but silence in the one thought of the one beyond all thought. the world of phantoms has no terror left; we can take the blood of the black dragon for our red tincture. we understand the precept "visita interiora terrae

er clear of the selfishness, narrowness, and emotionalism, and raise their experience to the type of san n a or even of sankhara. the "bhagavad gita" certainly reaches the latter height- or at least a reflection from that height- at one or two points. we must not omit to attribute to this section the lower aspect of what abramelin the mage calls the knowledge and conversation of the holy guardian angel, another (and less metaphysically pretentious) way of speaking of the "higher self" or "genius" it is indeed but a low aspect, for in truth the phenomenon pertains to vin n anam. yet in simpler souls this peculiar grace condescends- may one say- to this level, just as a father may join in the games of his child, thus gaining its sympathy and confidence as a basis for a higher union. xv "the

and it is indeed a magister of the temple who can say "vi veri vniversum vivvs vici" xvii "all things subsist together in the intelligible world" zoroaster. i must insert a short note on the word samadhi, source of infinite misunderstanding. etymologically it is composed of "sam (greek sigma upsilon nu "together with" and adhi (heb. adonai "the lord" especially the personal lord, or holy guardian angel. the hindus accordingly use it to name that state of mind in which subject and object, becoming one, have disappeared. just as h combines with cl, and hcl results, so the yogi combines with the object of his meditation (perhaps his own heart) and these disappearing, vishnu appears. it is not that the yogi perceives vishnu<
sions- o miserable slave! all thou hast done is to harmonise and weld all the lies and illusions into one universal lie, one infinite illusion. it is one; there is nothing to oppose to it. thou art ten million-fold more in the grip of maya than ever, thou who callest thyself parabrahma, hua, iao! the mystic states of this grade are the final and perfect identity of the self with the holy guardian angel, the vision 80 of pan, the four formless states of buddhism, namely, samadhi upon consciousness, space, nothing, and that which is neither p nor p, in logical phraseology. here, too, we should place shivadarshana, the vision of the destruction of the universe, the opening of the eye of shiva (which is why adepts of this stage wear an eye as a badge) of this vision what can one say, save that

informed it. and the words it spoke were too infamous for me to repeat. they are scarred upon my brain. addressed to the vilest harridan that scours the gutter for her carrion prey, they would have yet been inhuman, impossible; to the voice that answered "it was a voice like the tinkling of a fairy bell. whoever spoke was little more than a child; and her answer had the purity and strength of an angel. that even the foul monster who addressed her could support it, unblasted, was matter for astonishment "now the older voice broke into filthy insult, a very frenzy of malice "o heard- o god- the swish of a whip, and the sound of it falling upon flesh "there was silence awhile, save for the hideous laughter of the invisible horror inside "at last a piteous little moan "my blood sang shrill wi

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on "soror s.s.d.d. altered frater i.a.'s ritual, making the operation to "form a link between thoth and the magus. this is absurd; the correct way "is as here given, in which the link is formed between the spirit and the "magus" 170 "considerations" to be performed on the day and in the hour of mercury: the evocation itself commencing in the magical hour of tafrac, under the dominion of the great angel of mercury hb:lamed hb:aleph hb:peh hb:resh. on wednesday, may 13, 1896, this hour tafrac occurs between 8h. 32' p.m. and 9h. 16, when mercury is in 17 gemini on the cusp of seventh house slightly to south of due west. moon going to mars sic should be with mercury 14 gemini mercury to neptune, mercury 150 saturn.1 "of the form of the circle to be employed" illustration on page 171 described

lfilled, and thy desires accomplished [he passes to the north, where are collected in open vessels, the water, the wine, the oil, and the milk; and makes with his sword over them the banishing pentagram of water, saying] i exorcise ye impure, unclean and evil spirits that dwell in these creatures of water, oil, wine, and milk, in the name of el strong and mighty, and in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of hcoma,5 and by the names empeh arsel gaiol,6 i consecrate ye to the service of the magic of light! he places the wine upon the altar, the water he leaves at the north, th

of double power, and therefore without fear! and i moreover demand, binding and conjuring thee by the mighty name of elohim tzebaoth, that thou teach us how we may acquire the power to know all things that appertain unto the knowledge of thoth who ruleth the occult wisdom and power. and i am about to invocate thee in the magical hour of tafrac, on this day, for that in this day and hour the great angel of kokab, raphael, reigneth_ beneath whose dominion art thou_ and i swear to thee, here in the hall of the twofold manifestation of truth, that, as liveth and ruleth for evermore the lord of the universe; that even as i and my companions are of the order of the rose of ruby and the cross of gold; that even as in us is the knowledge of the rites of power ineffable: thou shalt this day become

e majesty of the terrible name of hb:taw hb:vau hb:aleph hb:bet hb:tzaddi hb:mem-final hb:yod hb:heh hb:lamed hb:aleph the gods of the armies of the hb:mem-final hb:yod hb:heh hb:lamed hb:aleph hb:yod hb:nun hb:bet by and in the name of: hb:lamed hb:aleph hb:koph hb:yod hb:mem great archangel of god, that ruleth in the sphere of kokab, by and in the name of: hb:lamed hb:aleph hb:peh hb:resh great angel of mercury; by and in the name of: hb:lamed hb:aleph hb:yod hb:resh hb:yod hb:tet the mighty intelligence of kokab; by and in the name of the sephira hod and in the name of that thy sphere kokab that thou come forth here now, in this present day and hour, and appear in visible form before us; in the great magic triangle without this circle of art. hb:taw i bind and conjure thee anew: by the

r! appear! taphthartharath! in the name of raphael: i invoke thee: appear! appear! taphthartharath! in the name of tiriel: i invoke thee: appear! appear! taphthartharath! in the name of asboga: i invoke thee: appear! appear! taphthartharath! 183 in the name of din and doni: i invoke thee: appear! appear! taphthartharath! in the name of taphthartharath: i invoke thee: appear! appear! o thou mighty angel who art lord of the 17th degree of gemini, wherein now mercury takes refuge, send thou unto me that powerful but blind force in the form of taphthartharath. i conjure thee by the names of mahiel and onuel, they who rejoice. come forth unto us therefore, o taphthartharath, taphthartharath, and appear thou in visible and material form before us in the great magical triangle without this circle

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e in thee, thou native splendour of the waters; o thou fathomless abyss of surging joy! i rejoice, yea, i shout with gladness! till the mad swords of my music smite the hills, and rend the amethyst limbs of night from the white embrace of day, at the glory and splendour of thy name. 5. ah! but i rejoice in thee, o thou my god; thou cloud-hooded bastion of the stormy skies; thou lightning anvil of angel swords; thou gloomy forge of the thunderbolt: 37 yea, i rejoice in thee, thou all-subduing crown of splendour; o thou hero-souled helm of endless victory! i rejoice, yea, i shout with gladness! till the mad rivers rush roaring through the woods, and my re-echoing voice danceth like a ram among the hills, for the gory and splendour of thy name. 6. ah! but i rejoice in thee, o thou my god; tho

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cle representing tipheret. this is composed of 26 spikes, black with a hollow flame like a tear-drop extending into each. the bulbs of the flame-drops define an arch. the bottom of the arch is defined by an arc concentric with the tipheret circle, and the edges curve up to meet the edges of the half- glory. the following words are inside this arch "the knowledge& conversation of the holy guardian angel. liber xiii vel graduum montis abiegni a syllabus of the steps upon the path""quote lxv. cap. v. vv. 52-56"1 1 "the probationer" his duties are laid down in paper a, class d. being "without" they are vague and general. he receives liber lxi. and lxv [certain probationers are admitted after six months or more to ritual xxviii] at the end of the probation he passes ritual dclxxi, which constit

on the diverse knowledge and power that he has acquired, and harmonises it perfectly. further, he lights the magic lamp. at last, ritual viii. admits him to the grade of adeptus minor "the adeptus minor" his duty is laid down in paper f, class d. 7 it is to follow out the instruction given in the vision of the eighth aethyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth the sole task; the others are useful only as adjuvants to and preparations for the one work. moreover, once this task has been accomplished, there is no more need of human help or instruction; for by this alone may the highest attainment be reached. all these grades are indeed but convenient landmarks, not necessarily significant. a person who had attained them all mi

ally on it. the "p" has alpha and omega to either side, and the last "r" has "2" to the left and "4" to the right. the cover board is engraved with a large pentagram in a circle. the pentagram is interlaced as envoking earth would form, and there is a left eye of horus in the center. the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the mast

her made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in the pure s

res, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel t

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ough we have now arrived at this turning point, it will be necessary before we review the contents of this chapter to narrate the events from the present date- march 1902, down to the 11th of august 1903; when, by the chance (destined) meeting with ouarda the seer, he was eventually enabled to set in motion the great power he had gained, and by wrestling with the deity, as jacob wrestled with the angel by the ford of jabbok, see god face to face and live. for a space of nearly six months p. and d. a. journeyed amongst the vast mountains beyond cashmir, and through during this period no 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 co

symbol, but beyond chastity to the essence itself- namely the atman- adonai. further he proved to his own satisfaction that, though absolute chastity might mean salvation to one man, inducing in the lecherous a speedy concentration, it might be the greatest 284 "shiva sanhita" chap. v, 155. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian angel- adonai. 287 equilibrium, silence, supreme attainment, zero. 288 as for women they are considered beyond the possibility of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu speaks of "the gliding of the soul through ten thousand millions of wombs" and if a man steal grain in the husk, he shall be born a rat; i

dden, offer no key to unlock the gate of hell. there is no escape from the eternal round, no hope in love, or victory, or art. there is no plumb-line long enough to sound the abysses of my heart! 272 there no dawn breaks; no sunlight penetrates its blackness; no moon shines, nor any star. for its own horror of itself creates malignant fate from all benignant fates, of its own spite drives its own angel afar. nay; this is the great import of the curse that the whole world is sick, and not a part. conterminous with its own universe the horror of my heart! ananda vijja. 273 the angostic an agnostic is one who thinks that he knows everything. victor b. neuburg. the mantra-yoga i how should i seek to make a song for thee when all my music is to moan thy name? that long sad monotone- the same- t

of slime that crawled up her spine? she felt the blood running from her breasts, and its foam at her mouth. then suddenly the lights flamed up, and she found herself standing- reeling- her head sagging on his arm. again he whispered in her ear. in his left hand was a little ebony box, a dark paste was in it. he rubbed a little on her lips. and yet a third time he whispered in her ear. 279 with an angel's smile- save for its subtlety- he was gone into the tablet. she turned, blew on the fire, that started up friendly, and threw herself in an armchair. idly she strummed old-fashioned simple tunes. the door opened. a jolly lad came in and shook the snow from his furs "been too bored, little girl" he said cheerily, confident "no, dear" she said "i've been fiddling a bit "give me a kiss, lily"

d by lightless sentinel palaces, we glide; the soft plash of the oar, that sways our life, like love does, laps- no softer seas swoon in the bosom of pacific bays! we are in tune with the infinite ecstasies, adela! sway with me, sway with me in the gondola! they hold us in, these tangled sepulchres that guard such ghostly life. they tower above our passage like the cliffs of death. there stirs no angel from the pinnacles thereof. all broods, all breeds. but immanent as hers that reigns is this most silent crown of love, adela that broods on me, and is i, in the gondola. they twist, they twine, these white and black canals, now stark with lamplight, now a reach of styx. even as out love- raging wild animals suddenly hoisted on the crucifix to radiate seraphic coronals, flowers, flowers- o l

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hose eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels' debt; while yet the forehead of the son stands beaded with an icy sweat. 4 god's angel, standing sinister, unfurls this scroll- a sable stain "who wins the spur shall ply the spur upon his proper heart and brain" he gave the sign of malison on traitor knights and perjured men; and ever by the sea rode on sir palamede the saracen. ii behold! arabia's burning shore rings to the hoofs of many a steed. lord of a legion rides to war the indomitable palamede. the paynim fly; his tro

ise! brave soldier, thou hast won the quest not given to mortal men. arise! sir palamede adept, christian, and no more saracen! on wake or sleeping, wise, inept, still thou didst seek. those foolish ways on which thy folly stumbled, leapt, all led to the one goal. now praise thy lord hat he hat brought thee through to win the quest" the good knight lays 112 his hand upon the beast. then blew each angel on his trumpet, then all heaven resounded that it knew sir palamede the saracen was master! through the domes of death, through all the mighty realms of men and spirits breathed the beauteous breath: they taste the goodly gift of grace- now 'tis the chronicler that saith: our saviour grant in little space that also i, even i, be blest thus, though so evil is my case- let them that read my ri

ALEISTER CROWLEY EQUINOX EQ I 4

tempted them. in this eyes they met an eager hungry expression, a longing infinite for all things human, which tickled their desires. he seemed to be ever staring at an invisible goal. the goal was the tree of the 30 full knowledge. lionel felt within himself a tenacious longing, a perpetual desire. his lack of physical courage as counterbalanced by his intellectual daring; he meant to collar the angel, and to re-enter the paradise of that first victim of womanhood, adam of the bent shoulders, adam of the foolish resignation to the self-preserving decree of the frightened divinities. his errors of tactics were caused by the fact that he hoped to test the apple without the help of woman. often enough, lionel tabard unwittingly repelled the advances of many a feminine would-be initiator. vi1

cle of sparks brahman bright as the sun, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. 27 brihad ranyaka upanishad, 4. 3-4. 28 these refer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- the moon; the next that of hb:tzaddi- the star. this path brings him to the fire of netzach. when this fire is extinguished comes the voice or lightning, after which the light which guides the aspirant is himself, his holy guardian angel, the atman- adonai. 29 the

avan ramanuja, bhagavan vyasa, prahlada, and more particularly vivek nanda's "bhakti yoga" bhakta yoga is divided into two main divisions (1) the preparatory, known as "gauni (2) the devotional, known as "par" thus it very closely resembles, even in detail, the operation of abramelin, in which the aspirant, having thoroughly prepared himself, devotes himself to the invocation of his holy guardian angel. 1. will now explain love. 2. its nature is extreme devotion to some one. 3. love is immortal. 4. obtaining it man becomes perfect, becomes immortal, becomes satisfied. 5. and obtaining it he desires nothing, grieves not, hates not, does not delight, makes no effort. 6. knowing it he become intoxicated, transfixed, and rejoices in the self (atman. this is further explained at the end of sw t

erified by letter, and also again when they met several years later. 167 he resolved the hb:shin of hb:shin operation into seven parts. 168 the hb:shin of hb:shin operation, see also the magical invocation of the higher genius: chapter "the sorcerer" and liber o iii the equinox, vol. i, no. 2. 169 see chapter "the seer" also liber o v the equinox, vol. 1, no. 2. 170 the invocation of the guardian angel under the form of a talisman "how to draw it" draw the name hb:yod hb:nun hb:dalet hb:aleph as follows: hb:aleph= a winged crown radiating white brilliance. hb:dalet= the head and neck of a beautiful woman with a stern and fixed expression, and hair long dark and waving (malkuth) hb:nun= the arms and hands, which are bare and strong, stretched out to the right and left at right angles to the

tive god. 195 in this exercise the pendulum tends to swing out of plane. here are frater p.'s two methods of correcting it("a) fix mind on the two points of a pendulum-swing and move pendulum sharply like chronograph hand, keeping them fixed and equal in size. pendulum recovers its plane("b) follow swing carefully throughout keeping size exact. this more legitimate but more difficult. 196 invoked angel of nirvana as h.p.k. on lotus. note p.'s complete ignorance of buddhism, at this date. after this meditation i arrived at the following decision: i must not cling to the peace.197 it certainly has become real to me, but if 122 i make a god of it it will become but an illusion. i am ready to receive the magical power as i should not abuse it. i must needs accomplish the finished work. buddha

ALEISTER CROWLEY EQUINOX EQ I 6 2

of mars. sor. scorpio. my heart and hand are with you, children["she plays<mars "starts up and recites" 1. the dukes of edom were amazed: trembling took hold on the mighty 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 thic

wy larches bending at my breath, portentous cedars prophesying death! 88["she is interrupted by the violin of the throned" luna "who plays her unutterable melody<pisces "manifests distress" venus. brother libra, what is this song? libra my soul is an enchanted boat, which, like a sleeping swan, doth float upon the silver waves of thy sweet singing; and thine doth like an angel sit beside a helm conducting it, whilst all the winds with melody are ringing. it seems to float ever, for ever, upon that many-winding river, between mountains, woods, abysses, a paradise of wildernesses! till, like one in slumber bound, borne to the ocean, i float down, around, into a sea profound, of ever-spreading sound. meanwhile thy spirit lifts its pinions in music's most serene domin

ALEISTER CROWLEY EQUINOX EQ I 6

the darkly splendid world, and be wedded to that blind creature of the slime" 38. i who am beyond wisdom and folly, arise and say unto you: achieve both weddings! unite yourselves with both! 39. beware, beware, i say, lest ye seek after the one and lose the other! 40. my adepts stand upright; their head above the heavens, their feet below the hells. 41. but since one is naturally attracted to the angel, another to the demon, let the first strengthen the lower link, the last attach more firmly to the higher. 42. thus shall equilibrium become perfect. i will aid my disciples; as fast as they acquire this balanced power and joy so faster will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty

eyebrows were blacker than the kohl upon mine eyelids. alas, my baby! my young one, my tender one. is there tidings, girl? ledmiya. one rides fast. his horse stumbles at the gate. he leaps clear. the horse has fallen. he runs hither. laylah. news! news [ledmiya "goes out. enter a messenger" 2nd messenger. the duty of my lord to his mother! we keep the hounds at bay now. prince sliman is like the angel of death. no man can stand before him. the christians tremble, and give back when he rides against them. laylah. a man! a man! he is not hurt? 2nd messenger. scratches. as if a lion were at play with kittens! laylah. i am glad he has scratches. every one shall be sung by the poets as if it were the axe-blow of old duke walter["again the wailing surges in the courtyard" ledmiya "rushes in" le

ALEX SANDERS THE KING OF THE WITCHES

ead, protesting that it was hopeless since she did not believe in witchcraft, but his touch used to calm her and one day she grasped his hand and held it to her cheek, the first sign of affection she had shown him for weeks 'you should lay your hands on sick people' she told him 'they aren't your hands when you do that, and they don't work for your devil. to the one who is suffering they are like angel's hands' when the doctor saw the end was in sight he sent her into hospital. alex visited her each day. on the third evening the ward sisterwarned him that she was dying 'don't be alarmed if she doesn't recognize you' she said 'she's sinking fast and she doesn't realize where she is' 54 alex went up to the bed where eric was holding his wife's hand, but there was nothing he could say, nothin

le, at h.uuc, censer, watchtower and th e key 'l solo",o" insid e the ci rcle, wa tc hed h y alex aiiii ot lu-r wi tches, ma xin e po int s he r sword to the hra ss urn, the sym bo lic g u.lrd ian of th e wa tch tower ale x hon ours th e goddess h y kn eelin g he(,re ma xin e, his high pri estess, his hand s looped in her gi rd le prq,a ral ory 10 rem o vin g th e robe 'you shall pray to the holy angel that he may deign to sign or write upon a small square or plate of silver which you shall have made for this purpose' he used the silver back of a hunter watch given him years ago by his mother. acquiring the equipment meticulously detailed in the book was but part of the performance; for eleven months he had to perform daily rituals. if you be your own master as far as lieth in your purpose

hen, on the last day, he heard a rushing sound in the air; he felt faint and giddy, and saw little ridges forming in the sand before him. obeying the instructions he had learnt by heart, he copied the words that appeared, one after the other, on the surface of the sand. the names were of spirits he had invoked. then on the surface of the silver he saw a droplet which he took to be the mark of the angel. repeating the names that had appeared in the sand, alex asked the spirits to make themselves known, to help and advise him, to cleanse and comfort him. the air quivered and then became still, and the voice, when it spoke, seemed to come from all comers of the room 'you are going to open what you have to the world. you will be persecuted as a result of it; you will lose friends, you will los

ut two young men who were planning an experiment in mysticism prompted alex to write to them asking ifhe could help. their reply sent him hurrying to meet them at a rendezvous in wilmslow,cheshire, near which one had a week-end cottage. they were planning to practise magic in order to raise the devil. since alex, as a witch, did not consider the devil an evil figure, but a little god or assistant angel, he was glad to take. part. when they had perfected their arrangements for the purification and setting out of the room, they invited alex to spend the evening with them at the cottage. alex took no part in the drawing ofthe circle; this was to be their experiment and he co-operated only by explaining hebrew rituals that might be incorporated. both yowlg men were knowledgeable in the various

and cried out,'feat' fear, fear' and' fell. over as if asleep. when they. shook.him awake he .could not remember.having spoken. alex wondered if this; in fact,had been the m.essage;and he asked bill if he was afraid to continue 'ofcoursei'm not' he replied, buteunice was. she admitted that she was hating every minute ofit; every wisp of smoke terrified her and she .was sure she would faint if an angel so much as breathed on her 'you can't give up now' alex protested, and he asked bill to give her a glassofwine to reinforce her courage. once again they made the circle, lit the incense and began their ritual. after a while the smoke began to whirl in patterns about the centre ofthe circle, but nothing else happened and billbecame despondent'.it'sno use,'h. e s-lgh ed ,i-t won't wkor' his so

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

study of race evolution and the development of the great international plans within the planet. we must bear in mind also, that, though we human beings consider ourselves as the highest and greatest manifestation upon the planet, there may be other evolutions through which the central life may be working, of which we know as yet but little. we must study not only man, but should consider also the angel evolution, or the deva evolution, as the hindu calls it. this opens up for us an immense field of study and speculation. again, within the solar system we shall expect to find analogous stages. we shall find, probably, that the great life animating the entire solar system, the great entity who is using it for the- 53- the consciousness of the atom copyright 1998 lucis trust working out of a

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

eader is also asked to remember and weigh certain ideas prior to taking up the study of initiation. due to the extreme complexity of the matter it is an utter impossibility for us to do more than get a general idea of the scheme; hence the futility of dogmatism. we can do no more than sense a fraction of some wonderful whole, utterly beyond the reach of our consciousness, a whole that the highest angel or perfected being is but beginning to realise. when we recognise the fact that the average man is as yet fully conscious only on the physical plane, nearly conscious on the emotional plane, and only developing the consciousness of the mental plane, it is obvious that his comprehension of cosmic data can be but rudimentary. when- 5- initiation, human and solar copyright 1998 lucis trust we r

n, distribution, and not centralisation. one other master may here be briefly mentioned, the master serapis, frequently called the egyptian. he is the master upon the fourth ray, and the great art movements of the world, the evolution of music, and that of painting and drama, receive from him an energising impulse. at present he is giving most of his time and attention to the work of the deva, or angel evolution, until their agency helps to make possible the great revelation in the world of music and painting which lies immediately ahead. more about him cannot be given out, nor can his dwelling place be revealed. the master p. works under the master r. in north america. he it is who has had much to do esoterically with the various mental sciences, such as christian science, and new thought

ity, as is all else in nature, and reflects the three aspects of divinity, just as the monad reflects on a higher plane the three aspects will, love-wisdom, and active intelligence of the deity. therefore: at the first initiation the initiate becomes aware of the third, or lowest, aspect of the ego, that of active intelligence. he is brought face to face with that manifestation of the great solar angel (pitri) who is himself, the real self. he knows now past all disturbance that that manifestation of intelligence is that eternal entity who has for ages past been demonstrating its powers on the physical plane through his successive incarnations- 67- initiation, human and solar copyright 1998 lucis trust at the second initiation this great presence is seen as a duality, and another aspect sh

ages in the heart of the self. that purpose, being now revealed, can be intelligently co-operated with, and thus matured. these profound revelations shine forth before the initiate in a triple manner: as a radiant angelic existence. this is seen by the inner eye with the same accuracy of vision and judgment as when a man stands face to face with another member of the human family. the great solar angel, who embodies the real man and is his expression on the plane of higher mind, is literally his divine ancestor, the "watcher" who, through long cycles of incarnation, has poured himself out in sacrifice in order that man might be. as a sphere of radiant fire, linked with the initiate standing before it by that magnetic thread of fire which passes through all his bodies and terminates within

phere of radiant fire, linked with the initiate standing before it by that magnetic thread of fire which passes through all his bodies and terminates within the centre of the physical brain. this "silver thread (as it is rather inaccurately called in the bible, where the description of its loosing of the physical body and subsequent withdrawal is found) emanates from the heart centre of the solar angel, linking thus heart and brain, that great duality manifesting in this solar system, love and intelligence. this fiery sphere is linked likewise with many others belonging to the same group and ray, and thus it is a literal fact in demonstration that on the higher planes we are all one. one life pulsates and circulates through all, via the fiery strands. this is part of the revelation which c

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

through the activity of the above four groups are here briefly recognised as the mental substance, built into the mental body, the astral substance, built into the astral vehicle and the matter of the physical body. these seven groups form, in their totality, what we might call the brahma aspect of the microcosm. from another point of view, we may be considered as studying the action of the solar angel, or lord, upon the lunar angels, and the process whereby the solar lord imposes a certain rhythm and vibration upon different aspects of lower manifestation. esoterically, this is all hidden in the words of a very ancient writing, which says "as the moon revolves, she reflects. as she reflects, she causes response in that which failed to radiate. these three, the sun, the moon, and the mothe

ng- 557- a treatise on cosmic fire copyright 1998 lucis trust and moulding the living substance necessary for egoic manifestation upon the lower planes. we have seen that the first three stages of the egoic work are: 1. the sounding of the appropriate note, which note is indicative of man's place in evolution, and of the nature of his "psyche" or ego. 2. the transmission of this note by the solar angel, and the three groups of devas connected with the three permanent atoms. 3. the vibration set up within these atoms which is in line with the note sounded, and which becomes so strong as to make itself felt in the surrounding deva substance, thus awakening response. these may be considered as the three primary stages, and we find demonstrated (in connection with the microcosm) the three fact

ngaged in the dire process of feeding the dreaded "dweller" this direction of energy follows the line of least resistance. one of the primary works of the ego, as we well know, is to impose a new rhythm upon his shadow and reflection, the lower man, and it is this imposition which in time deflects energy away from man's distorted creation, and brings his vibration into tune with that of his solar angel. the devas who are the sumtotal of the energy of substance itself care not what form they build. they are irresponsibly responsive to energy currents, and theirs is not the problem of dealing with sources of energy. therefore, the place of man in the cosmic plan becomes more vital and apparent when it is realised that one of his main responsibilities is the direction of energy currents from

ons, and which represents the sum total of his evil desires, motives and thoughts. for ages it has vampirised him, and for ages it has represented that which he has failed to achieve. it affects not only himself but also all those units whom he contacts and meets. in its destruction he has to pursue methods similar to those followed by the great ones, and through the increasing power of his solar angel, through the force of his ego, and through a study of law, the knowledge of the power of sound, and the control of speech, he will eventually bring about its disintegration. the old commentary says "the solar angel must put out the light of the lunar angels and then for lack of warmth and light, that which has served to hinder no longer is" c. as yet but few of the human family work delibera

ss of the godhead, being the energy of the three persons unified, and considered from the standpoint of the physical. it is the at-one-ment of the three fires in man, being in fact: a. that much of the fire of spirit, or electric fire, which any particular ego is embodying (relatively little prior to the third initiation) or is able to transmit, coupled with, b. that much of the fire of the solar angel (solar fire) or the egoic aspect which the ego is able to transmit. this is but little in average man, a good deal in the man on the probationary path, and a full downpour by the time the third initiation is reached. c. that much of the fire of substance in its purified state which can penetrate. this is dependent upon the purity of the three sheaths, and in the case of a highly advanced man

ALICE A BAILEY05 THE LIGHT OF THE SOUL

aspects. this is consummated at the third initiation (in christian terminology, the transfiguration. a later synthesis is then effected between the united third and second aspects and the first: 1st aspect 2nd aspect 3 rd aspect spirit soul body father son (christ) h oly ghost monad ego personality divine self h igher self l ower self life consciousness f orm energy force matter the presence the angel of the human being the presence a clear distinction should be made between the christ principle as indicated above, which is a high spiritual aspect to which each member of humanity must attain, and the same term applied to a personage of exalted rank representing that principle, whether in the historical reference to the man of nazareth or otherwise. 2. this union (or yoga) is achieved thro

oic realisation and not to the reactions of the lower man and the physical brain. 1. belief. on his own plane the soul rehearses a condition analogous to the belief of the aspirant in the soul or christ aspect, only in this case the objective is the realisation of that which the christ or soul is seeking to reveal, the spirit or father in heaven. first the disciple arrives at a realisation of the angel of his presence, the solar angel, ego or soul. this is the achievement of the previous group. then the presence itself is later contacted and that presence is pure spirit, the absolute, the father of being. the self and the not-self have been known by this group of initiates. now the vision of the not-self dims and passes away and only spirit is known. belief must ever be the first stage. fi

the state of the master or the adept, of the soul who has come into its birthright, and is no longer under control of the forces and energies of the lower nature. there is given in this and the following three sutras, a picture of the liberated man who has passed through the cycle of incarnation and through struggle and experience has found the true self. here is depicted the nature of the solar angel, the son of god, the ego or the higher self. he is stated to be 1. untouched by limitation. he is no longer "cribbed, cabined and confined" by the lower quaternary. he is no longer crucified upon the cross of matter. the four lower sheaths dense, etheric, emotional and mental are no longer his prison. they are but instruments which he can use or vacate at will. his will functions freely and

5. the aum is the synthesiser of the three aspects and therefore is primarily the word of the human kingdom in which the three lines of divine life meet spirit, soul and body. 6. it is also the word of the fifth, the aryan race, in a special sense. the work of that race is to reveal in a newer and fuller way the nature of the inner identity, of the soul within the form, the son of mind, the solar angel, the fifth principle. 7. the significance of the word only becomes apparent after the "light within" is realised. by its use the "spark" becomes a radiant light, the light becomes a flame, and the flame eventually becomes a sun. by its use the "sun of righteousness arises" in the life of every man. 8. each of the three letters has relation to the three aspects, and each can be applied to any

nation, visualisation and perseverance in meditation to reach this initial stage. it should be noted that this stage has to be reached, even if only in a relatively small degree, before the aspirant can become an accepted disciple. the process of sounding the word is dual, as is emphasized here- 37- the light of the soul copyright 1998 lucis trust there is, first of all, the act of the ego, solar angel, higher self or soul, as he sounds out the word from his own place, on the abstract levels of the mental plane. he directs that sound, via the sutratma and the vestures of consciousness to the physical brain of the man in incarnation, the shadow or reflection. this "sounding forth" has to be constantly repeated. the sutratma is that magnetic link, spoken of in the christian bible as the "sil

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ition copyright 1998 lucis trust endnotes 1 carpenter, edward, the art of creation, p. 7. 2 overstreet, h.a, the enduring quest, p.271 3 wilhelm, richard, and jung, t copyright 1998 lucis trust a treatise on white magic or the way of the disciple by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust- 1- copyright 1998 lucis trust rules for magic rule one the solar angel collects himself, scatters not his force, but, in meditation deep, communicates with his reflection. rule two when the shadow hath responded, in meditation deep the work proceedeth. the lower light is thrown upward; the greater light illuminates the three, and the work of the four proceedeth. rule three the energy circulates. the point of light, the product of the labours of the four, waxeth

ing warmth until its light recedes. its fire grows dim. then shall the second sound go forth. rule four sound, light, vibration, and the form blend and merge, and thus the work is one. it proceedeth under the law, and naught can hinder now the work from going forward. the man breathes deeply. he concentrates his forces, and drives the thought-form from him. rule five three things engage the solar angel before the sheath of the one who thus creates, and steady contemplation. thus are the heart, the throat, and eye, allied for triple service. rule six the devas of the lower four feel the force when the eye opens; they are driven forth and lose their master. rule seven the dual forces of the plane whereon the vital power must be sought are seen; the two paths face the solar angel; the poles v

the shadow. when this is so, the shadow clothes itself, and the four become the seven. rule fourteen the sound swells out. the hour of danger to the soul courageous draweth near. the waters have not hurt the white creator and naught could drown nor drench him. danger from fire and flame menaces now, and dimly yet the rising smoke is seen. let him again, after the cycle of peace, call on the solar angel. rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. from "a treatise on cosmic fire- 3- a treatise on white magic copyright 1998 lucis trust introductory remarks man's three aspects in the study of the ideas outlined in this book and their careful consideration certain basic concepts are b

gher three kingdoms in nature and the lower three. the higher three are: 1. the spiritual hierarchy of our planet, nature spirits or angels and human spirits, who stand at a peculiar point on the ladder of evolution. of these sanat kumara, embodying a principle of the planetary logos is the highest, and an initiate of the first degree is the lowest, with corresponding entities in what we call the angel or deva kingdom. 2. the hierarchy of rays certain groupings of the seven rays in relation to our planet. 3. a hierarchy of lives, gathered by an evolutionary process out of our planetary evolution and from four other planets, who embody in themselves the purpose and plan of the solar logos in relation to the five planets involved- 30- a treatise on white magic copyright 1998 lucis trust in n

, or dense body with the purely subtle, the astral or emotional body. in this is seen the reflection of the soul in man which links the three worlds (corresponding to the solid, liquid and gaseous aspects of the strictly physical body of man) to the higher planes in the solar system, linking thus the mental to the buddhic and the mind to the intuitional states of consciousness. rule one the solar angel collects himself, scatters not his force but, in meditation deep, communicates with his reflection some basic assumptions. the way of the disciple- 32- a treatise on white magic copyright 1998 lucis trust rule one some basic assumptions we are entering upon a course of study wherein the entire tendency will be to throw the student back upon himself, and thus upon that larger self which has o

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

to point out that the fifth ray is one of unique and peculiar potency in relation to the human kingdom. the reason is that the fifth plane of mind is the sphere of his major activity and it is on this plane that we find the triple aspects of mind: 1. abstract or higher mind, the embodiment of a higher triad. 2. the concrete or lower mind, the highest aspect of the lower self. 3. the ego or solar angel, the pure son of mind, who expresses intelligence, both abstractly and concretely, and is the point of unification. this life has also much power today in connection with the fifth root-race and with the transference of the consciousness of humanity into the fifth or spiritual kingdom. students would learn much if they contrasted the building power of the higher mind with the destroying powe

truth the great connector the divine intermediary the crystallizer of forms the three-fold thinker the cloud upon the mountain-top the precipitator of the cross the dividing sword the winnower of the chaff the fifth great judge the rose of god the heavenly one the door into the mind of god the initiating energy the ruler of the third heaven the guardian of the door the dispenser of knowledge the angel with the flaming sword the keeper of the secret the beloved of the logos the brother from sirius the master of the hierophants this fifth ray has so many names, owing to his close connection with man (since man was originally created, that it has not been easy to choose those which are of the most use in enabling the student to form an idea of the fifth ray characteristics and mission; but t

ed beyond belief during the past five hundred years, and during the next two hundred years the changes will be still more rapid and deep-seated, for the growth of the intellectual powers of man is gathering momentum, and man, the creator, is coming into possession of his powers. the seventh purpose of deity ray vii. ceremonial order or magic "let the temple of the lord be built, the seventh great angel cried. then to their places in the north, the south, the west and east, seven great sons of god moved with measured pace and took their seats. the work of building thus began. the doors were closed. the light shone dim. the temple walls could not be seen. the seven were silent and their forms were veiled. the time had not arrived for the breaking forth of light. the word could not be uttered

ven synthesise. one ray out of the three will synthesise at the culmination. for the first solar system the third ray was the synthetic ray, but for this solar system the second ray is the synthetic ray, and for the next solar system the first ray will perform a similar function. two rays are largely the goal of human endeavour, the first ray and the second ray. one ray is the goal of the deva or angel evolution, the third ray. all these three rays contact the two poles, and the attainment of the goal at the end of the cycle marks the achievement of the solar logos. this again is hidden in mystery. the seventh ray and the first ray are very closely allied, with the third ray linking them, so that we have the relation expressed thus, 1. 3. 7. there is a close association also between rays 2

he practical efficacy of a true understanding of these rather advanced occult teachings. if, for instance, you study the first proposition, you will note how a ray life is an expression of a solar life. now take this broad idea and make it personally specific by referring the same proposition to an individual man, grasping the fact that every personality is intended to be an expression of a solar angel, and is consequently linked to every other solar angel in the kingdom of souls. each is animated by the energies coming from all the seven groups of solar angels, and is likewise in touch with the life of the planet, of the solar system, and with extra-systemic force also. is this not of vital, practical import? does it not warrant close study and consideration of the attitude of the persona

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

to the time and temperament of the aspirant. where the christian disciple speaks of "christ in you, the hope of glory,"11 the oriental disciple may speak of the self or the atman. the modern schools of thought speak of- 27- from bethlehem to calvary copyright 1998 lucis trust the ego, or the higher self, the real man, or the spiritual entity, whilst in the old testament reference is made to the "angel of the presence" a long list of these synonyms could be compiled, but for our purpose we shall confine ourselves to the word "soul" because of its wide use in the west. the immortal soul in man prepares him for the first initiation, for it is this soul which manifests upon earth as the "infant christ" and appears in man. this is the new birth. that which has been slowly gestating in man come

ew world where higher ideals and deeper contacts and richer understandings will characterise humanity. when christ came, we read that those of vision who were prepared said "we have seen his star in the east and are come to worship him."56 this was the sign given to the few who were ready, and who had made the necessary journey to bethlehem. but another sign was seen by the many, and given by the angel of the lord to the shepherds who were watching in the fields by night "and this shall be a sign unto you, ye shall find the babe, wrapped in swaddling clothes, lying in a manger."57 here was a sign given to those watching ones, two or three, who were ready to consecrate their all, who perceived the star of initiation flashing forth and hastened to the initiation chamber. the larger number, w

a source of speculation to millions. but it was their sense of time that was at fault, and their failure to understand the slow processes of nature. evolution moves slowly, and it is only today that we are truly on the verge of the demonstration of god's kingdom upon earth. because this is the end of an age, we know that before long the hold death has on the human being, and the terror which the angel of death inspires, will disappear. they will vanish because we shall regard death as only another step on the way towards light and life, and shall realise that, as the christ life expresses itself in and through human beings, they will demonstrate to themselves, and in the world, the reality of immortality- 143- from bethlehem to calvary copyright 1998 lucis trust the key to the overcoming

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

eity, and the whole story of the creative process becomes the story of god's realised purpose. in the first place, as the third aspect is consciously developed, man arrives at a knowledge of matter, of substance and of outer creative activity. then he passes on to a realisation of the underlying qualities which the form is intended to reveal, and identifies himself with the ego, the soul or solar angel. this he comes to know as his true self, the real spiritual man. later, he arrives at the realisation of the purpose which is working out through the qualities, as they express themselves through the form. the above paragraphs are only a summation of what has been earlier said, but it is necessary that there should be real clarity of thought on these matters. it is apparent as we study, how

we will not deal. with the consciousness of the life of god as it expresses itself in the three subhuman kingdoms, we need not concern ourselves. we shall deal entirely with the following three points: 1. with the strictly human consciousness as it begins with the process of individualisation and consummates in the dominant personality. 2. with the egoic consciousness, which is that of the solar angel as it begins with the preparation for initiation on the path of discipleship and consummates in the perfected master. 3. with the monadic realisation. this is a phrase that means absolutely nothing to us, for it concerns the consciousness of the planetary logos. this begins to be realised at the third initiation, dominating the soul and working out through the personality. man, the average h

it concerns the consciousness of the planetary logos. this begins to be realised at the third initiation, dominating the soul and working out through the personality. man, the average human being, is a sum total of separative tendencies, of uncontrolled forces and of disunited energies, which slowly and gradually become coordinated, fused, and blended in the separative personality. man, the solar angel, is the sum total of those energies and forces which are unified, blended and controlled by that "tendency to harmony" which is the effect of love 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 syntheti

logy 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 out as the growth of soul evolution and falls into three stages: 1. individualisation..personality. 2. i

types of energy are the etheric body, which is the vehicle of vital energy, the astral body which is the vehicle of the feeling energy or sentient force, and the mental body which is the vehicle of the intelligent energy of will that is destined to be the dominant creative aspect. it is upon this truth that christian science has laid the emphasis. these forces constitute the lower man. the solar angel is a dual combination of energies the energy of love, and the energy of will or purpose and these are the qualities of the life thread. these two, when dominating the third energy of mind, produce the perfect man. they explain the human problem; they indicate the objective before man; they account for and explain the energy of illusion; and they point out the way of psychological unfoldment

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ce, and help. you would find it useful to keep what might be called a spiritual diary. this does not involve the daily entering of the day's events and has no relation to the happenings which may concern the personality. note this. in this diary you should record the following: 1. any spiritual experience which may come to you, such as contact with some presence, either that of your own soul, the angel of the presence, contact with some disciple and eventually when your life and work and discipline warrant it contact with one of the masters. record this in an impartial way, preserving the scientific attitude and seeking ever a practical explanation before accepting a mystical one. a spirit of agnosticism (not of atheism) is of real value to the beginner and preserves him from the snares of

nothing, for at this point both the physical body and the astral vehicle are simply automatons, waiting responsively for the decision of the disciple, functioning in his mental body. only the disciple can act upon the mental level of consciousness at this point of endeavour. once he does so, the die is cast. he either moves forward towards the door of light where the master takes his hand and the angel of the presence becomes potent and active in a way which i may not describe to you, or he drops back temporarily into the life condition of the lower man; glamour and maya settle down anew upon him and the dweller on the threshold inserts himself between the disciple and the light from the open door and renews activity. the disciple either awakens suddenly to a wider grasp of reality and a d

o is he" and that, therefore, these tangible thought manifestations definitely produce effects in him. in these ancient platitudes lie, for you, much instruction, much light and understanding and the clue to your immediate problem. what is the situation, my brother? you, a soul in incarnation, are consciously aware of the fact subjectively and ofttimes dimly sensed of your real self, of the solar angel, who is the angel of the presence. your problem is to deepen this realisation, and to know yourself to be the angel, standing between you, the physical plane man, and the presence. it might elucidate matters if we considered for a moment- 297- discipleship in the new age- volume i copyright 1998 lucis trust what reality is represented by that word presence. the mystic is ever aware of dualit

lisation, and to know yourself to be the angel, standing between you, the physical plane man, and the presence. it might elucidate matters if we considered for a moment- 297- discipleship in the new age- volume i copyright 1998 lucis trust what reality is represented by that word presence. the mystic is ever aware of duality; of the lower man and the indwelling soul; of the tired disciple and the angel; of the little self and the real self; of human life expression and of spiritual life expression. many other qualities stand for the same expression of reality. but, behind them all looms immanent, stupendous, and glorious that of which these dualities are but the aspects: the presence, immanent yet transcendent, of deity. in the nature of this one, all dualities are absorbed and all distinc

m all looms immanent, stupendous, and glorious that of which these dualities are but the aspects: the presence, immanent yet transcendent, of deity. in the nature of this one, all dualities are absorbed and all distinctions and differences lose their meaning. when you are told to develop the consciousness of the presence, it indicates, first of all, that you are at this time somewhat aware of the angel and can now begin to respond, dimly and faintly, to that great whole which lies behind the subjective world of being, as that world lies behind the physical, tangible world of everyday life. a symbol of this can be seen in the knowledge that the entire planet lies outside of the room in which you are pondering my words and is only separated from you by the window and the extent of your consc

ALICE A BAILEY13 PROBLEMS OF HUMANITY

dent god, an external unknowable father but from the angle of the divine life, eternally present in every human heart, and eternally struggling to express itself through individuals, nations and races. the true expression of this realized brotherhood must inevitably come through the establishing of right human relations and the cultivation of goodwill. churchmen have forgotten the sequence in the angel's song "glory to god in the highest, on earth peace, goodwill towards men. they have failed to realize and, therefore, to teach that only as goodwill is manifested in the daily lives of men are right human relations thereby established and peace on earth can come; they have failed also to realize that there is no glory to god until there is peace on earth through goodwill among men. the chur

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

dweller is seldom adequately realised. i would here remind you of a stupendous occult fact and will ask you to endeavour to understand that whereof i speak. the dweller on the threshold does not emerge out of the fog of illusion and of glamour until the disciple is nearing the gates of life. only when he can catch dim glimpses of the portal of initiation and an occasional flash of light from the angel of the presence who stands waiting beside that door, can he come to grips with the principle of duality, which is embodied for him in the dweller and the angel. do you comprehend that whereof i speak? as yet, my words embody for you symbolically a future condition and event. the day will surely come, however, when you will stand in full awareness between these symbols of the pairs of opposit

presence who stands waiting beside that door, can he come to grips with the principle of duality, which is embodied for him in the dweller and the angel. do you comprehend that whereof i speak? as yet, my words embody for you symbolically a future condition and event. the day will surely come, however, when you will stand in full awareness between these symbols of the pairs of opposites, with the angel on the right and the dweller on the left. may strength then be given to you to drive straight forward between these two opponents, who have for long ages waged warfare in the field of your life, and so may you enter into that presence where the two are seen as one, and naught is known but life and deity. in summarising some of the information i have given to you concerning the four aspects o

christ struck the second blow with his teaching of the nature of individual responsibility and of brotherhood. the next blow will be struck by the new group of world servers, acting under the direction of christ and his disciples, symbolically described as "christ and his 9000 initiates" 7. the four keynotes to the solution of the problem of glamour are: intuition. illumination. inspiration. the angel of the presence. the aspects of glamour see table i would call your attention to the fact that the whole problem concerns itself with the use or misuse of force or energy, and that much will clear up in your minds if you will realise three things: 1. that average man, in everyday life, and the aspirant upon the path of probation or purification, works with the forces of life on the three pla

ntal levels of consciousness. when the glamour of authority transfers itself into the spiritual consciousness of man, we have such a state of affairs as the period of the inquisition in its worst forms, of church authority, with the emphasis upon organisation, government and penalties, or the unquestioned rule of some teacher. in its highest forms we have the recognition of the right of the solar angel, of the soul or ego, to rule. between these two extremes, which express the infancy of the race and the freedom which comes when mankind achieves its majority and the freedom of the soul, lie all the many types and kinds of intermediate reactions. in illustration of our point, and thus emphasising the glamour aspect as it affects the disciple and the problem which he faces, what do we find?

ntal planes. the dweller on the threshold. we will now touch very briefly upon the problem of the dweller on the threshold. this dweller is oft regarded as a disaster, as a horror to be avoided, and as a final and culminating evil. i would remind you nevertheless that the dweller is the "one who stands before the gate of god" who dwells in the shadow of the portal of initiation, and who faces the angel of the presence open-eyed, as the ancient scripture calls it. the dweller can be defined as the sum total of the forces of the lower nature as expressed in the personality, prior to illumination, to inspiration and to initiation. the personality, at this stage, is exceedingly potent, and the dweller embodies all the psychic and mental forces which down the ages have been unfolded in a man an

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ritual life within the mineral form; in the vegetable kingdom, it is more rapid, and under the invocative appeal of the lives in that kingdom the deva world is invoked and greatly aids and hastens the unfoldment of the vegetable consciousness; this is one reason for its relative sinlessness and extraordinary purity. the major impression registered in the second kingdom of nature emanates from the angel worlds and from the deva hierarchy. the angels and devas are to the vegetable kingdom what the spiritual hierarchy is to humanity. this is, of course, a mystery with which you have no concern. but impressions and reactions are to be found in both these kingdoms, and upon such response depends the evolution of the indwelling consciousness. the animal kingdom has a peculiar relation to the fou

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

forward. 1. upon the physical plane we find the merging of the dense and the etheric forces. this is- 33- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust consummated upon the path of purification. 2. upon the astral plane there must come the resolution of the pairs of opposites. this is consummated upon the path of discipleship. 3. upon the mental plane the angel of the presence and the dweller on the threshold are brought face to face. their synthesis is brought about upon the path of initiation. what is true of man in this connection is true also of humanity as a whole, of the planetary logos of the earth, as of all planetary logoi, and of a solar logos. the analogy between the fusion of the pairs of opposites, for instance, upon the physical plane

hen the energies of the sun sign and of the planets are perfectly directed and adjusted. the analogy can also be carried forward onto the mental plane and when the energies of the sun sign and the rising sign are coherently blended and expressed (in the case of both the individual or a planetary life) there comes a point of crisis wherein the soul and the personality are brought face to face. the angel of the presence, distributing solar fire and holding focussed electric fire, and the dweller on the threshold, expressing and utilising fire by friction, know each other "with intimate occult knowledge" the door then stands open wide through which the life and light of the three major constellations can after the third initiation be occultly available to the initiate, be he a liberated human

o higher. three creative hierarchies condition the man in incarnation, the 4th (or 9th) the 5th (or 10th) and the 6th. these, in collaboration, create man and, at the same time, constitute the field of his expression. man is consequently a blend of electric fire, being a divine flame, and becomes eventually responsive to the three major controlling influences; he is also solar fire, being a solar angel in manifestation. he then becomes increasingly responsive to the influences of the twelve constellations. he is likewise fire by friction and comes under the influence of the planets. the tabulation below may make this somewhat clearer: i. electric fire. path of initiation 4th hierarchy; full soul expression; monadic life- 35- a treatise on the seven rays- volume iii: esoteric astrology copy

by the esoteric astrologer. this is the path of reality as the other is the path of illusion. this carries the disciple around the path from commencement in aries to consummation in pisces. the present method is based upon the temporary truth that ordinary man is subject to the illusory nature of manifestation and "as he thinks, so is he" when, however, he becomes hercules, the sun god (or solar angel, he begins to reverse the process (again only apparently) and a definite reorientation takes place. the teachers on the inner side, therefore, study the horoscope only in its relation to the following three entities: 1. the horoscope of the planet itself as the expression of the life of the planetary logos. this involves the studying of the horoscope of the spirit of the planet as well as of

final initiation, uranus and jupiter appear and produce a "beneficent organisation" of the totality of energies found in the initiate's equipment. when this reorganisation is complete, the initiate can then "escape from off the wheel and then can truly live" all this time the energy of the sun (veiling a sacred planet, hitherto unknown) is steadily and persistently reaching the man via the solar angel. chapter ii the nature of esoteric astrology introductory remarks it will be apparent to you after studying the foregoing that one of the results which should emerge under the impression of this new approach to astrological diagnosis (as far as the individual is concerned) will be the more correct casting of the horoscope of advanced human beings disciples and initiates. this has not hithert

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

w to train the staff and how to systematise the records and take those businesslike methods that would insure our students being promptly serviced. we have kept the school on a voluntary basis financially and make no charge for the work. in this way we are under no obligation, financially, to the students and i feel free to drop a student any time if he is not profiting by what we do. we have no "angel" back of the work and no large donor of any kind. the work is supported by the small subscriptions of the many, which is very much sounder and more dependable. i think this is all i have to tell you about the inception of the school and its functioning. it is the very heart of all we do. we now have a british section, a dutch section, an italian section, a swiss section and a south american

the arcane school, for instance, makes no charge for its services; the work is carried forward on a voluntary basis. a yearly statement is sent out and the students know exactly what it costs to finance the school. when need arises, the students are informed and asked to meet the need if possible, and over the years much generosity has been shown. the arcane school has no endowment, and no kind "angel" makes heavy contributions regularly and steadily. the workers at headquarters and in europe work without pay or for the minimum of salary. this is part of- 174- the unfinished autobiography copyright 1998 lucis trust their voluntary contribution to the work. vii. the arcane school presents the fundamental doctrines of the ageless wisdom. it simply presents them for consideration and for acc

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

illness and death. this must obviously be so when the vast number of energies and forces which constitute man's being and form his environment are brought into relation with each other. every human being is, in reality, like a miniature whirlpool in that great ocean of being in which he lives and moves ceaselessly in motion until such time as the soul "breathes upon the waters (or forces) and the angel of the presence descends into the whirlpool. then all becomes still. the waters stirred by the rhythm of life, and later stirred violently by the descent of the angel, respond to the angel's healing power and are changed "into a quiet pool into which the little ones can enter and find the healing which they need" so says the old commentary. the centres and the glandular system- 85- a treatis

a personality. i throw out these ideas to students, hoping that some research may follow which will relate this subject of the centres to the recognised facts of coordination, integration and their effects in producing greatness. for those of you who are students of the secret doctrine, there is much to be unfolded anent the relation of the "lunar lords" the barhishad pitris, to the solar lord or angel. the field of work of the former is the sacral centre, par excellence; that of the solar angel is the throat centre. e. the sacral centre registers the energy of the third aspect of divinity, just as the solar plexus centre registers that of the second aspect and the basic centre expresses the energy of the first aspect. here again you have the lower centres reflecting the throat, heart and

ts of his devotion and ever they proved to be himself. into these others he ever poured himself, asking response and never getting it. surely and with certainty the outlines of the forms so loved were lost, grew dim and disappeared. the objects of his love slowly faded out. only a world of shadows, of mist and fog remain. and as he looked upon himself, he said: lord of glamour, that am i, and the angel of bewilderment. naught is clear to me. i love yet all seems wrong! i know that love is right and the spirit of the universe. what then is wrong" curiously enough, it is the potency of this sixth ray force (as it feeds desire) which is responsible for much of the ills and diseases of humanity which are based upon the misuse of the mission and function of sex. desire, bewilderment, weakness

of dying. 2. the process of elimination. this governs that period of the life of the human soul after death and in the two other worlds of human evolution. it concerns the elimination of the astral-mental body by the soul, so that it is "ready to stand free in its own place" 3. the process of integration, dealing with the period wherein the liberated soul again becomes conscious of itself as the angel of the presence and is reabsorbed into the world of souls, thus entering into a state of reflection. later, under the impact of the law of karmic liability or necessity, the soul again prepares itself for another descent into form. the field of experience (in which is death, as the average person knows it) is the three worlds of human evolution the physical world, the world of emotion and de

ght 1998 lucis trust of physical plane living, and they realise then that, prior to the elimination of the kamic, kama-manasic or manasic bodies, they are only passing through an interlude between incarnations and that they consequently face two great experiences: 1. a moment (long or short, according to the attained point in evolution) wherein contact will be made with the soul or with the solar angel. 2. after that a contact, a relatively violent reorientation to earth life takes place, leading to what is called "the process of descent and calling" wherein the man: a. prepares for physical incarnation again. b. sounds his own true note into the substance of the three worlds. c. revitalises the permanent atoms, which form a triangle of force within the causal body. d. gathers together the

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

t mental creature we call a man. these three aspects constitute the most important part of his nature: 1. his lower concrete mind, the reasoning principle. it is with this aspect of the man that our educational processes profess to deal. 2. that son of mind, which we call the ego or soul. this is the intelligence principle, and is called by many names in the esoteric literature, such as the solar angel, the agnishvattas, the christ principle, etc. with this, religion in the past has professed to deal- 9- education in the new age copyright 1998 lucis trust 3. the higher abstract mind, the custodian of ideas, and that which is the conveyor of illumination to the lower mind, once that lower mind is en rapport with the soul. with this world of ideas philosophy has professed to deal. we might c

cted, high grade human being. b. the fusion of the personality and the soul. this has to be carried out consciously and deliberately, with the willingness of these related parts of a great divine whole to see the personality subjected to changes and transmutations, produced as a result of soul contact. this will lead to the manifestation of the indwelling soul, the christ consciousness, the solar angel. c. the ultimate fusion of humanity with the hierarchy, producing the manifestation of god's kingdom on earth. this will be the consummation of all the other fusions, and will have produced certain great planetary, racial and national fusions which are incidental and necessary to progress and its inevitable results. these fusions are not carried forward as listed above in an ordered sequenti

ad of consciousness, of intelligence, and the responsive agent in all sentient reactions. the interesting point to bear in mind, and where we must now lay the emphasis, is that this thread of consciousness is evolved by the soul and not by the monad. the world soul pours its gossamer thread of sentient consciousness into all forms, into all body cells and into all atoms. the human soul, the solar angel, repeats the process in relation to its shadow and reflection, the personality. this is part of the creative work of the soul. but, in its turn, the human being has also to become creative in the mental sense of the term and must repeat the process, for in all points the microcosm resembles the macrocosm. therefore, through the life thread, the soul creates and reproduces a personality throu

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

is 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 the transmuting light can shine from the angel of the presence and thus produce results. each of you has passed through a cycle of real difficulty and strain. this is true of all disciples. the past eighteen months have been months of precipitation, producing a chemicalisation, an interior process of upheaval and probably outer behaviour which may have caused concern to the observer within. this however is but the reaction of the persona

r on this, bracing yourself for revelation, through a deep understanding of the initiator in yourself. each of you has to initiate your own individual crises; there is no one else who is responsible. each of you together initiates the activity for which the group is responsible and for which you have been brought together; each of you initiates himself into the presence, through the medium of the angel, and into the shadow of the dweller on the threshold. through this process, full consciousness is achieved. the work of this group, and of other groups similarly motivated, is to achieve these undertakings together: 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 nev

es of all mankind, of humanity's mistakes and weaknesses, thoughts, distorted strengths and perverse motives. this confronting is one of the objectives of the present world war. 3. to arrive at that understanding which is the foundation of wisdom, which is the result of a developed intuition, and which is also an intelligent application of the truths apprehended. 4. to stand as a group before the angel of the presence. 5. to take initiation yourself, as an individual, and also as a coherent unit in the group effort towards initiation. other goals will emerge as you strive, study and serve; the simplicity, however, of the above statement will convey to you your immediate objectives. these objectives must be thought through together and their import must be grasped as a group. the contributi

en the sun and moon, making certain events of a spiritual nature possible. the band of golden light, extending between the sun and the moon, completely "irradiated the lunar surface (to use the ancient formula) and made possible certain revelations. to students such as you, the symbolism should be apparent and can be seen as inviting a dual interpretation: 1. it concerns the relation of the solar angel to the lunar forces, of the sun and the moon and their work in synthesis. 2. it concerns the relation of the hierarchy to humanity and consequently, of the subjective world to the objective worlds, of the realm of causes to the realm of effects. ponder on this. individual approach must be merged into group approach, and the approach of groups will some day be superseded by the organised appr

rld and to a worldwide expression of the will-to-good. as these qualities supersede the old and undesirable ones, the door where evil dwells will symbolically slowly close through the sheer weight of public opinion and through right human desire. nothing can possibly stop it. thus the original plan will be restored on earth; this is symbolically referred to in the bible as the garden of eden; the angel with the flaming sword will no longer guard the door of initiation into the kingdom of god, but will be transformed into the angel of the presence. simultaneously, the door into the world of spiritual reality will open before mankind, and the door where evil dwells will be closed. these few thoughts may serve to make this invocation live- 122- discipleship in the new age- volume ii copyright

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

of the one "in whom we live and move and have our being" these involve the impact upon our planet of forces and energies which will be instrumental in altering the existing civilisation and culture, in climaxing karmic necessity and in thus engineering release, presenting humanity with that stage in the experience of the disciple which we call "the meeting of the dweller on the threshold with the angel of the presence" and inducing as a consequence a certain planetary initiation. these four stages of the law of cause and effect (as it affects humanity at this time) might be called: 1. the perfecting of form expression..law of evolution 2. the precipitation of karma..law of cause and effect 3. the achievement of personality..law of polar opposites (the dweller on the threshold) 4. the attai

nifest in all its glory? but when that takes place, matter will no longer be a controlling factor but simply a medium of expression. the battle is therefore on between the form side of life and the soul. the dweller on the threshold (the threshold of divinity, my brothers) is humanity itself with its ancient habits of thought, its selfishness and greed. humanity today stands face to face with the angel of the presence the soul whose nature is love and light and inclusive understanding. the great problem today is which of these two will emerge the victor out of the conflict, and which of these two great agencies of life will determine humanity's future and indicate the way which humanity will decide to go. the issues at stake are clear to all right-thinking people. intolerance and an intens

mewhat established; the inflow of light and love to humanity is now possible if the disciples and aspirants of the world can be led to make the needed effort to stand in spiritual being and, from that poised attentive attitude, to invoke these great entities. it was to this possibility that the story in the new testament refers where reference is made to the pool which was stirred at times by the angel and thus a condition was produced which led to the healing of the sick. the angel of the presence, the soul of humanity, as embodied in the hierarchy and those who are consciously endeavouring to function as souls can now stir these reservoirs of force and light upon etheric levels in shamballa so that a definite "healing of the nations" can take place- 104- the externalisation of the hierar

n shamballa, are fused and blended and then a new departure in the evolutionary process becomes possible. the kingdom of god, which is the kingdom of souls, and the human kingdom as mutually expressive and interrelated, are perfectly synthesised and anchored on earth. the glory of the one can then be faintly seen, which is the glory of shamballa. the dweller upon the threshold of divinity and the angel of the presence then stand face to face. this is the situation today. tomorrow they will blend and synthesise and the glory of god will appear on earth. the second great approach will have been achieved- 111- the externalisation of the hierarchy copyright 1998 lucis trust call to a united act of service november 1939 the situation is serious. sea and air and land are arrayed against the forc

nergy, to some avatar or some inspired leader. divine intervention in considering the subject of avatars i would like to point out that (from the standpoint of mankind at his present point in evolution) avatars are of two kinds, as might be expected when the consciousness of humanity is subject to the control of the pairs of opposites. these two are: 1. those avatars who are the embodiment of the angel of the presence, whether that presence is the soul in man, the planetary logos, some extra-planetary entity, some cosmic being, or an expression of cosmic good. 2. those avatars who are embodiments of the dweller on the threshold, whether that dweller is the human dweller on the threshold, planetary forces of materialism, or some aspect of cosmic evil- 190- the externalisation of the hierarc

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

. one of the objects of evolution is that the subjective reality should eventually be brought forward into recognition. this can be expressed in several symbolic ways, all of them dealing with the same one fact in nature: the bringing to the birth of the christ within. the shining forth of the inner radiance or glory. the demonstration of the 2nd or the love aspect. the manifestation of the solar angel. the appearing of the son of god, the ego or the soul within. the full expression of buddhi, as it utilises manas. this emergence into manifestation is brought about through what is understood by the following terms: the refining of the bodies which form the casket or sheath hiding the reality. the process of 'unveiling' so that one by one those bodies which veil the self are brought to a po

a point where they are simply transparencies, permitting the full shining forth of the divine nature. an expansion of consciousness, which is brought about through the ability of the self to identify with its real nature as the onlooker, and no longer regarding itself as the organ of perception. iii. a re-alignment of the lower sheaths so that the contact with the real man, the thinker, the solar angel, on the higher levels of the mental plane may become complete and continuous. this only becomes possible as the other two points are beginning to be grasped and the theory as to man's constitution and purpose is somewhat understood. as meditation is practiced, as the lower bodies are painstakingly dominated, and as the nature of the sutratma or thread is better comprehended it will become in

el revolving. for disciples and initiates: let the group see that all the eighteen fires die down and that the lesser lives return unto the reservoir of life. this they must bring about through the evocation of the will. the lesser wheels must not for aye revolve in time and space. only the greater wheel must onward move and turn. rule v. for applicants: let the applicant see to it that the solar angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky. for disciples and initiates: in unison let the group perceive the triad shining forth, dimming the light of the soul and blotting out the light of form. the macrocosmic whole is all there is. let the group perceive that whole and then no longer use the thought "my soul and thine" rule vi. for applicants:

love destroys the loves and desires of the integrated personality. two factors tend to bring this about: the slow moving forward of the innate conscience into greater control, and the steady development of the "fiery aspiration" to which patanjali*(2) makes reference. these two factors, when brought into living activity, bring the disciple into the centre of the burning ground which separates the angel of the presence from the dweller on the threshold. the burning ground is found upon the threshold of every new advance, until the third initiation has been taken. the "clear cold light" is the light of pure reason, of infallible intuitive perception and its unremitting, intensive and revealing light constitutes a major test in its effects. the initiate discovers the depths of evil, and at th

only to those who have bridged the gap between the concrete lower mind and the higher mind or to word it technically and in the language of academic occult science between the mental unit and the manasic permanent atom. the goal of the probationary path is made beautifully clear in the fifth rule as given earlier in initiation, human and solar. it says: let the applicant see to it that the solar angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky. the soul must be seen by the probationer as the sun of the life. all lesser lights must be put out by the light of the central luminary; all little fires must be obliterated by solar fire. the solar angel controls the personality life and its forces. this, in the new age, is the goal of the probationary p

AN INTRO TO STUDY OF THE KABALAH

and balaam, why are they called--the perfect law, the law of truth, the true witness of god--there must be a hidden meaning "woe be to the man who says that the law (torah) contains only common sayings and tales: if this were true we might even in our time compose a book of doctrine which would be more respected. no, every word has a sublime sense, and is a heavenly mystery. the law resembles an angel: to come down on earth a spiritual angel must put on a garment to be known or understood here, so the law must have clothed itself in a garment of words as a body for men to receive; but the wise look within the garments" at some periods both the ordinary jew and even christian fathers have made a somewhat similar declaration of a literal and a mystical meaning of scripture. the talmud in bo

rld also has its ten grades, each one more far from the higher forces and forms, each one more dark and impure. first come thu, tohu, the formless; and bhu, bohu, the void, thirdly chshk, the darkness, of the early universe, and from these our world was developed and now exists; then come seven hells, whose dwellers are evil beings representing all human sins; their rulers are samael or satan the angel of death, and lilith, the asheth zenunim, the woman of whoredom, and this pair of demons are also called "the beast" see zohar ii. 255; samael had also an incommunicable name, which was ihvh reversed; for demon est deus inversus. the whole universe only became complete with the creation of man, called the microcosm, the earthly adam; a copy of "the archetypal man" after another manner; he ha

h, and all the souls which were created in the beginning, and hereafter to come into this world, the holy one placed therein: out of this treasury the holy one furnishes children in the womb with souls" a further commentary in symbolic language narrates how the holy one perceiving a child's body to be in formation, sends for a suitable ego to inhabit it "the holy one, blessed be he, beckons to an angel who is set over the disembodied souls, and says to him 'bring me such a soul: and this is being always done since the world began; the soul appears before the holy one and worships in his presence, to whom the eternal one says 'betake thyself to this form' instantly the soul excuses himself, saying 'oh governor of the world, i am satisfied with the world in which i have been so long: if it p

ther form of symbolism the kabalist tells us a man has two companions, or guides; one on the right, yetzer ha tob, to good acts, he is from the higher sephiroth; and one on the left, yetzer ha ra, encouraging the appetites and passions, temptations to evil, is an agent of samael and of the beast. man is in a very unfortunate position according to the zohar 95 b, for it is there said that the evil angel joins him at birth, but the good angel only at the age of 13 years. as to death, as we have already learned, the man's ego or soul, unless the life has been superexcellent, has to be re-born in another form, but at death, as all religions agree, great changes occur. according to the kabalah, the visible material body, the guph, decays, and the animal aspect of the soul, the nephesh, only gra

ay from the assiatic plane, and the neshamah, the spiritual soul, returns to the treasury of heaven, to the gan oidin, or of paradise, perfected to a spiritual world beyond the plain of rebirths. the "sepher jareh chattaim" says that a man is judged in the same hour in which he dies; for the shekinah, a presence of the divine one, comes near him, with three angels, of whom the chief is dumah, the angel of silence: if the soul is condemned, dumah takes it to gai-hinnom, or hell, for a period of punishment before the next incarnation; if approved, the soul passes to an oidin or heaven. in the end of the present manifestation of the universe, all souls will have become perfected by suffering, have been blessed in paradise, and will be in reunion with the god from whom they came forth. the kab

APOCALYPSE MOSES

uble' 5 and they say to him 'what is trouble' chapter 6. 1 and seth answered and said to him 'hast thou called to mind, father, the fruit of paradise of which thou usedst to eat, and hast been grieved in yearning for it 'if this be so, tell me (and) i will go and bring thee fruit from paradise. 2 for i will set dung upon my head and will weep and pray that the lord will hearken to me and send his angel (and bring me a plant from paradise, and i will bring it thee that thy trouble may cease from thee' 3 adam saith to him 'nay, my son seth, but i have (much) sickness and trouble' seth saith to him 'and how hath this come upon thee' chapter 7. 1 and adam said to him 'when god made us, me and your mother, through whom also i die, he gave us power to eat of every tree which is in paradise, but

do? i am in great distress' 2 and eve wept and said 'my lord adam, rise up and give me half of thy trouble and i will endure it; for it is on my account that this hath happened to thee, on my account thou art beset with toils and troubles' 3 but adam said to eve 'arise and go with my son seth near to paradise, and put earth upon your heads and weep and pray god to have mercy upon me and send his angel to paradise, and give me of the tree out of which the oil floweth, and bring it me, and i shall anoint myself and shall have rest from my complaint' chapter 10. 1 then seth and eve went towards paradise, and eve saw her son, and a wild beast assailing him, and eve wept and said' 2 woe is me; if i come to the day of the resurrection, all those who have sinned will curse me saying: eve hath no

ore thou canst not endure it, if i begin to reprove thee' chapter 12. 1 then seth speaketh to the beast 'close thy mouth and be silent and stand off from the image of god until the day of judgment' 2 then saith the beast to seth 'behold, i stand off from the image of god' and he went to his lair. chapter 13. 1 and seth went with eve near paradise, and i they wept there, and prayed god to send his angel and give them the oil of mercy. 2 and god sent the archangel michael and he spake to seth 'seth, man of god, weary not thyself with prayers and entreaties concerning the tree which floweth with oil to anoint thy father adam. for it shall not be thine now, but in the end of the times. 3 then shall all flesh be raised up from adam till that great day,-all that shall be of the holy people. then

sin before his face, for the evil heart shall be taken from them and there shall be given them a heart understanding the good and to serve god only. 5 but do thou go back to thy father. for the term of his life hath been fulfilled and he will live three days from to-day and will die. 6 but when his soul is departing, thou shalt behold the awful (scene of) his passing' chapter 14. 1 thus spake the angel and departed from them. and seth and eve came to the hut where adam was laid. 2 and adam saith to eve 'eve, what hast thou wrought in us? thou hast brought upon us great wrath which is death (lording it over all our race' 3 and he saith to her 'call all our children and our children's children and tell them the manner of our transgression' chapter 15. 1 then saith eve to them 'hear all my ch

m to be cast out of paradise, even as we were cast out through him" 4 the serpent saith to him "i fear lest the lord be wroth with me" 5 the devil saith to him "fear not, only be my vessel and i will speak through thy mouth words to deceive him" chapter 17. 1 and instantly he hung himself from the wall of paradise, and when the angels ascended to worship god, then satan appeared in the form of an angel and sang hymns like the angels. 2 and i bent over the wall and saw him, like an angel. but he saith to me "art thou eve" and i said to him "i am" 3 'what art thou doing in paradise" and i said to him "god set us to guard and to eat of it" 4 the devil answered through the mouth of the serpent 'ye do well but ye do not eat of every plant" 5 and i said "yea, we eat of all. save one only, which

APOCRYPHON OF JOHN

e who are worthy of it "for from the light, which is the christ, and the indestructibility, through the gift of the spirit the four lights (appeared) from the divine autogenes. he expected that they might attend him. and the three (are) will, thought, and life. and the four powers (are) understanding, grace, perception, and prudence. and grace belongs to the light-aeon armozel, which is the first angel. and there are three other aeons with this aeon: grace, truth, and form. and the second light (is) oriel, who has been placed over the second aeon. and there are three other aeons with him: conception, perception, and memory. and the third light is daveithai, who has been placed over the third aeon. and there are three other aeons with him: understanding, love, and idea. and the fourth aeon

ARADIA GOSPEL OF THE WITCHES

y people to have gods growing in their gardens. page 55 n r r r r r chapter xiv.the goblin messengers of diana and mercury.the following tale was not given to me as connected with the gospel of the witches, but as dianaappears in it, and as the whole conception is that of dianaand apolloin another form, i include it inthe series.many centuries ago there was a folletto, goblin, or spirit, or devil-angel chi sa? who knowswhat? and mercurio, who was the god of speed and of quickness, being much pleased with thisimp, bestowed on him the gift of running like the wind, with the privilege that whatever he pursued,be it spirit, a human being, or animal, he should certainly overtake or catch it.this follettohad a beautiful sister, who, like him, ran errands, not for the gods, but for the goddess(th

BEHOLDERS OF NIGHT

e left hand path. many view the lhp as one in line with christian satanism or diabolism, which is an inaccurate view of the path itself. the lhp is the freedom from such restrictive thoughts as good or evil, or the moral right of the day. the individual must seek to transcend both, and that the image of evil or darkness, is the opposition essence of our selves, our secret essence or holy guardian angel/evil genius of being. the black flame[6] itself is the concept of the gift of seth, of lucifer. the black flame is the awakened consciousness or psyche of the individual, whom has torn down the right hand path concept of trust and dissolution in a tyrant father who demands faith. the black flame is the immortal essence of the self, the true will as which emerged from the fountains of the wel

d 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 forces of darkness, they are essential to ones own individual initiation and growth. it is in the darkness that the roots give the nourishment for the tree to reach for the sun. ahriman is thus a form of the vampyre, the shadow which grows in the darkness and solitude of psychic seclusion, is

BLACK WITCHCRAFT

lling 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 holy guardian angel) you become as your models. within the black tradition the luciferian trinity which is composed of samael lilith cain hold significance in the model of practice within the cult. this trinity is an alchemical process of becoming in which the magician aligns and utilizes the deific associations of samael lilith cain to transform their consciousness into the divine essenc

rds to the lowest parts, like the torrent of a violent stream. the fourth book of occult philosophy it is written in the bible that samael/satan fell from heaven as lightening, being a flash downwards, who before the fall, was a guarding seraph around the throne of god. after his fall he was a master of death, the very poison of god yet he was also a giver of life, being the father between fallen angel and woman. in later jewish writings, samael is associated with the name malkira, which morris jastrow jr. associated with malik- ra, being the evil angel and the name matanbuchus, being a form of angro-mainyush or ahriman. here does the circle become closed and the nature of the first angel become perceived or sensed. in ongoing ritual work, the magician begins identifying his or herself wit

of god, being the watchers, that they should go forth and copulate with 9 the daughters of cain. gadreel taught unto man, woman and child the blows of death and creation of armor and weapons. penemue taught unto the wise the art of ink and writing, as well as the bitter and the sweet, good and evil. this is the spirit who gave unto the cunning the book of arte, which brought forth both demon and angel, those hidden therionick forms of darkness-made-flesh, the art of lycanthropy. kasdeja taught men the art of working with demons and spirits, as well as abortions and the secret art of the noon tide serpent, tabaet. the angelick spirit kasbeel was the bringer of the oath, when he was with the heavens, his name was known as biqa. i seek to mark an emphasis on the eclectic conceptual ideas of

pirits and atavistic shades, that the sorcerer may encircle them within his or her own arcana of practice. one may make reference as to foundation by the goetic sorcery grimoire, which presents a left hand path alignment with the 72 daemons of the shemhamforasche, but rather the rituals which prepare the magician for the summoning and encircling of such spirits. an invocation of the holy guardian angel, azal ucel, as well as the invocation of the adversary prepare the mental outlook of the magician, that rather than adopting a christian dogma, the daemonic spirit is illumined within through determined and willed practice. this may also make considerations for the commitment needed for this path and circle of luciferian witchcraft, that even within workings of light, the witch is becoming i

beginnning and end which is also the primal current of the serpent, or az azhi dahaka, the dragon king of persian sorcerous lore. the great work as within the model of the witches sabbat proves a challenging and darksome journey wherein the initiate drinks deep from 10 the skull cup filled with the venom d blood of seth-an, who then eats of the flesh of abel and whose blood is offered to his own angel-demon, the very essence and representation of the great work itself. the sabbat as being a dual participation of both dreaming and ceremonial/solitary ritual is represented as the fleshing of desire and belief, wherein the arcana of cain is revealed to the intiate, where there is no further difference between the great whore lilith-az and samael as the adversary, all are one through the expa

BLAVATSKY H P ANTHROPOGENESIS

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 planetary genii or spirits. as already explained, the ancients had, in their kyriel of gods, seven chief mystery-gods, whose chief was, exoterically, the visible sun, or the eighth, and

symbolical, if less mythical, than in the puranas. without the help of the later commentaries, compiled by generations of adepts, it would be impossible to understand the meaning correctly. in the ancient cosmogonies, the visible and the invisible worlds are the double links of one and the same chain. as the invisible logos, with its seven hierarchies (represented or personified each by its chief angel or rector, form one power, the inner and the invisible; so, in the world of forms, the sun and the seven chief planets constitute the visible and active potency; the latter "hierarchy" being, so to speak, the visible and objective logos of the invisible and (except in the lowest grades) ever-subjective angels. thus- to anticipate a little by way of illustration- every race in its[[vol. 2, pa

s (430) and with most subtle ether were these intermingled and bound mutually together, but only when they were conjoined together, even the great father and great mother (431) from hoa, himself, is ab, the father; and from hoa, himself, is ruach, the spirit; who are hidden in the ancient of days, and therein is that ether concealed (432) and it was connected with a light-bearer (a planet and its angel or regent, which went forth from that light-bearer of insupportable brightness, which is hidden in the bosom of aima, the great mother* now the following extract from the zohar* also deals with the same mystery "the pre-adamite kings 'we have learned in the siphrah d'tzniootha: that the at-tee'kah dat-tee'keen, ancient of ancients, before he prepared his form, built kings, and engraved[[foot

uman) soul or ego, when he defined it as "a compound of the same and the other" and yet how little this hint has been understood, since the world took it to mean that the soul was the breath of god, of jehovah. it is "the same and the other" as the great initiate- philosopher said; for the ego (the "higher self" when merged with and in the divine monad) is man, and yet the same as the "other" the angel in him incarnated, as the same with the universal mahat. the great classics and philosophers felt this truth, when saying that "there must be something within us which produces our thoughts. something very subtle; it is a breath; it is fire; it is ether[[vol. 2, page] 89 pitris of the gods and demons. it is quintessence; it is a slender likeness; it is an intellection; it is a number; it is

terial hell; his divine consciousness, obtained from his indwelling principle (the manasa, or the incarnated deva, became the glaring flames of the infernal region; and our globe that hell itself. pippala, haoma, the fruit of the tree of knowledge, were denounced as the forbidden fruit, and the "serpent of wisdom" the voice of reason and consciousness, remained identified for ages with the fallen angel, which is the old dragon, the devil (vide part ii "the evil spirit, who, or what) the same for the other high symbols. the svastica, the most sacred and mystic symbol in india, the "jaina-cross" as it is now called by the masons, notwithstanding its direct connection, and even identity with the christian cross, has become dishonoured in the same manner. it is the "devil's sign" we are told b

BLAVATSKY H P COSMOGENESIS

symbol truly, as it suggests the idea of infinity as an endless circle. it brings before the mind's eye the picture of kosmos emerging from and in boundless space, a universe as shoreless in magnitude if not as endless in its objective manifestation. the simile of an egg also expresses the fact taught in occultism that the primordial form of everything manifested, from atom to globe, from man to angel, is spheroidal, the sphere having been with all nations the emblem of eternity and infinity- a serpent swallowing its tail. to realize the meaning, however, the sphere must be thought of as seen from its centre. the field of vision or of thought is like a sphere whose radii proceed from one's self in every direction, and extend out into space, opening up boundless vistas all around. it is th

figuratively. the "fiery wind" is the incandescent cosmic dust which only follows magnetically, as the iron filings follow the magnet, the directing thought of the "creative forces" yet, this cosmic dust is something more; for every atom in the universe has the potentiality of self-consciousness in it, and is, like the monads of leibnitz, a universe in itself, and for itself. it is an atom and an angel. in this connection it should be noted that one of the luminaries of the modern evolutionist school, mr. a. r. wallace, when discussing the inadequacy of "natural selection" as the sole factor in the development of physical man, practically concedes the whole point here discussed. he holds that the evolution of man was directed and furthered by superior intelligences, whose agency is a neces

ds" that ruled these respectively. for the church there are two kinds of sidereal beings, the[[footnote(s* says the scholarly vossius, in his theol. cir. i. vii "though st. augustine has said that every visible thing in this world had an angelic virtue as an overseer near it, it is not individuals but entire species of things that must be understood, each such species having indeed its particular angel to watch it. he is at one in this with all the philosophers. for us these angels are spirits separated from the objects. whereas for the philosophers (pagan) they were gods" considering the ritual established by the roman catholic church for "spirits of the stars" the latter look suspiciously like "gods" and were no more honoured and prayed to by the ancient and modern pagan rabble than they

eous 'coats of skin. the first 'nature' the first 'body' the first 'mind' on the first plane of perception, on the first globe in the first round, is what was meant. for karma and evolution have. centred in our make such strange extremes! from different natures* marvellously mixed (2 "restore: he has now reached the point (by analogy, and as the third root race in the fourth round) where his("the angel- man's) primordial spirituality is eclipsed and overshadowed by nascent human mentality, and you have the true version on your thumb-nail" these are the words of the teacher- text, words and sentences in brackets, and explanatory footnotes. it stands to reason that there must be an enormous difference in such terms as "objectivity" and "subjectivity "materiality" and "spirituality" when the

ould thus prove, when the meaning of the allegory is explained, to have refused to create physical man, only to become the direct saviours and the creators of "divine man" the symbolical teaching is more than mystical and religious, it is purely scientific, as will be seen later on. for, instead of remaining a mere blind, functioning medium, impelled and guided by fathomless law, the "rebellious" angel claimed and enforced his right of independent judgment and will, his[[vol. 1, page] 194 the secret doctrine. right of free-agency and responsibility, since man and angel are alike under karmic law "and there was war in heaven. michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. and the dr

BLUE EQUINOX

tion of the adept. the account of the master of the templi should in particular be taken as authentic. the instruction in the 8th thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this book is given to probationers, as the attainment of the knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is given to neophytes, as the grade of master of the temple is the next resting-place, and liber ccxx to the zelator, since that carries him to the highest of all possible grades. liber xxvii is given to the practicus, as i

ade, the attainment of bhakta-yoga. curriculum of a.a. 37 course vii the dominus liminis will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber xcv. the wake world (in konx om pax. a poetic allegory of the relations of the soul and the holy guardian angel. liber dccclx. john st john. a model of what a magical record should be, so far as accurate analysis and fullness of description are concerned. liber viii. see cdxviii. liber xi. liber nv. an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods of reducing the manifold c

n for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods of reducing the manifold consciousness to the unity. this course is specially adapted to facilitate the task proper to the grade of adeptus minor, the attainment of raja yoga and of the knowledge and conversation of the holy guardian angel. course viii liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber i. liber b vel magi. this is an account of the grade of magus, the highest grade which it is ever possible to manifest in any way whatever upon this plane. or so it is said by the masters of the temple. the equinox 38

n.s cramp. now were the desolation fain to stamp the congealed spirit of man into the pit, save that, unquenchable because unlit, the love of god burns steady, like a lamp. it burns! beyond the sands, beyond the stars. it burns! beyond the bands, beyond the bars, and so the expanse of mystery veil by veil burns inward, plume on plume still folding over the dissolved heart of the amaz d lover. the angel wings over the holy grail! liber dcccxxxvii the law of liberty a tract of to mega qhrion 666 that is a magus 9 =28 a.a. v a.a. publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius 47 liber dcccxxxvii the law of liberty (all quotations in t

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, come thou forth and follow me. 43. adonai, divine adonai, let adonai initiate refulgent dalliance! thus i concealed the name of her name that inspireth my rapture, the scent of whose body bewildereth the soul, the light of whose soul abaseth this body u

BOOK OF ENOCH

ection shows how the runaways are regarded at home. some background details do emerge later in the book. at 106.13 (section 10, we learn that the runaways came to enoch's area in his father's day. enoch is a scribe, see 12.4, and he says that it was the angels who introduced writing. so, enoch was probably taught to write, and employed, by the runaway angels. at 10.1-3, the most high instructs an angel to save the son of lamech (this will be noah) from the flood. this is interesting, because besides prophesying details of the flood, and its timing, it reveals that this was written at a time when enoch is a grandfather (of lamech, but he does not yet know what lamech's son will be called. if the runaways were young in enoch's father s day, then they are probably at least 10 years older than

14.18] and i looked, and i saw in it, a high throne, and its appearance was like ice, and its surrounds like the shining sun and the sound of cherubim. 14.19] and from underneath the high throne there flowed out rivers of fire so that it was impossible to look at it. 14.20] and he who is great in glory sat upon it, and his raiment was brighter than the sun, and whiter than any snow. 14.21] and no angel could enter, and at the appearance of the face of him who is honoured and praised, no creature of flesh could look. 14.22] a sea of fire burnt around him, and a great fire stood in front of him, and none of those around him came near to him. ten thousand times ten thousand stood before him but he needed no holy council. 14.23] and the holy ones who were near to him did not leave by night or

, which were falling, and as regards both height and depth, they were immeasurable. 18.12] and beyond this chasm, i saw a place, and it had neither the sky above it, nor the foundation of earth below it; there was no water on it, and no birds, but it was a desert place. 18.13] and a terrible thing i saw there, seven stars, like great burning mountains. 18.14] and like a spirit questioning me, the angel said: this is the place of the end of heaven and earth; this is the prison for the stars of heaven and the host of heaven. 18.15] and the stars which roll over the fire, these are the ones which transgressed the command of the lord, from the beginning of their rising, because they did not come out at their proper times. 18.16] and he was angry with them, and bound them until the time of the

since enoch describes what he sees. the description at 22.2 is strange but compelling. the story of cain and abel is mentioned at 22.7 and in the next section the story of adam and eve is mentioned, at 32.6. so, these stories must have existed, in some form, even in enoch's time. 20.1] and these are the names of the holy angels who keep watch. 20.2] uriel, one of the holy angels; namely the holy angel of the spirits of men. 20.4] raguel, one of the holy angels; who takes vengeance on the world, and on the lights. 20.5] michael, one of the holy angels, namely the one put in charge of the best part of humankind, in charge of the nation. 20.6] saraqael, one of the holy angels; who is in charge of the spirits of men who cause the spirits to sin. 20.7] gabriel, one of the holy angels, who is i

o that here they might gather the souls of the sons of men. 22.4] and these places they made, where they will keep them until the day of judgment, and until their appointed time, and that appointed time will be long, until the great judgment comes upon them. 22.5] and i saw the spirits of the sons of men who were dead and their voices reached heaven and complained. 22.6] then i asked raphael, the angel who was with me, and said to him "whose is this spirit, whose voice thus reaches heaven and complains" 22.7] and he answered me, and said to me, saying "this spirit is the one that came out of abel, whom cain, his brother, killed. and he will complain about him until his offspring are destroyed from the face of the earth, and from amongst the offspring of men, his offspring perish" 22.8] the

BOOK T

r for worse) are started not by new creation stories but by new prayer books. i personally have no interest in writing or translating any prayer books [to welcomrabook t- the tarot comprising manuscripts n, o, p, q, r, and an unlettered theoricus adeptus minor instruction a description of the cards of the tarot with their attributions; including a method of divination by their use h r u the great angel is set over the operations of the secret wisdom "what thou seest, write in a book, and send it unto the seven abodes which be in aushiah "and i saw in the right hand of him that sate upon the throne a book, sealed with seven seals "who is worthy to open the book, and to loose the seals thereof' the titles of the symbols 1. the ace of wands is called the root of the powers of fire. 2. the ace

sh issuing from cup, river goldbrown blue prince eagle scorpion, eagle; serpent issuing from cup, lake brown grey or brown princess swan dolphin lotus, sea with spray, turtle from cup brown blue or brown swords king winged hexagram winged brown horse, driving clouds, drawn sword darkbrown dark queen winged child's head head of man severed, cumulus clouds, drawn sword lightbrown grey prince winged angel's head arch fairies winged, whirling hair, nimbi, drawn sword and sickle dark dark princess medusa's head silver altar, smoke, clouds, drawn sword lightbrown blue pentacles king winged stag's head light-brown horse, ripe cornland, sceptre with hexagram, pentacle as zelator adept dark dark queen winged goat's head barren land, fan, light one side only, sceptre with cube, orb of gold dark dark

go are above and below. the pentacles are thus arranged: completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of hb:h (riches and wealth. herein are hb:lavyh and hb:hha'ayh set over this decan as angel rulers. xxvii. the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a zelator adeptus minor, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting respectively the symbol crescent moon with horns upward thus, and li

ually contrary, it is not much affected by either. a method of divination by the tarot 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hidden things, to the glory of thine ineffable name. amen. 3. hand the cards to querent, and bid him think of the question attentively, and cut. 4. take the cards as cut, and hold as for dealing "first operation" this shows the sit

nd extending across the center to the midpoints of the lower sides. in the four chambers resulting are these color abbreviations, clockwise from top "blk (for black "russ (for russet "cit'n (for citrine "olive. to either side of this section, on the band itself, is written "white merging into grey. in the top of this outermost ring are these letters in the "theban alphabet: u r h- signifying the "angel" or "god of tarot, hru. the left arm of the ankh has from left to right: the symbol of scorpio (the "m" style, not the eagle as noted in text, a cup, the words "deep blue; symbols in yellow. the right arm of the ankh has from left to right "the words "red; symbols in green, a lotus wand, the symbol of leo. the basal upright of the ankh has these in the lower half only, from bottom upward: th

BOOK OF BLACK SERPENT

gels of the shekinah and are four in number, two ir and two qedushsha; they are the court officers who raise, argue and close every case that comes before the holy one when he is seated on the throne of judgement. it is they who give effect to the decrees of the most high over the kingdoms of men; these angels form the council of the almighty. the eldest servant of his house is metatron naar, the angel which maintains the heavenly treasures. the watchers and the holy ones theses are the fallen high angels and were known to the greeks as arcontev [or "archons; their names are radweriel; he is the c lestial scribe; rahatiel is the angel ruling over the constellations. unto him are the angelick decans which rule the 12 signs; sopheriel is the angel set over the books of the living and the dea

ds blow. the wind goeth toward the south and turneth about unto the north; it turneth anout continually in its course and returneth again unto its circuits. and from the sphere of the sun they return and descend upon the rivers and the seas and upon the hills, as it is written: for lo, he that formeth the mountains and createth the wind. the hyyoth there are four in number and are governed by the angel hyyliel. these four angels are the next above the galallim. they have four faces, four wings and weareth crowns upon their heads. the angels of the hyyoth act in service to the ministering angels of the throne of judgement. the galagallim these are eight in number and each has eleven angels which accompany them; they are ruled by galgalliel, who rules over the globe of the sun; and they rule

CASE PAUL F THE BOOK OF TOKENS

n, ben, the son, which is tiphareth. this mother is the great sea, yet is the power flashing through the path of the sword a fiery power, for the sea is the sphere of shabbathai, which is the secret abode of fire. the fire of the father is shut up in the water of the mother, and from this fire and water proceedeth the airy spirit of the path of the sword. and this airy spirit is the breath of my angel, raphael, he who rightly apportioneth my word, and ruleth as lord in the sign of the twins [78] comment on zain* y z a i n, pronounced zahyin. transcribed as" z. the number 7. meaning: sword. the disposing intelligence. 1 "the sword which is understanding. the letter-name, zain, means "sword. the numeral value of z i n is 67, the same as that of b i n h, binah, understanding. 2 "the beginnin

cal qabalists, nevertheless conceals in her depths the active, fiery power of chokmah, the root of fire, just as the name aima contains the paternal i, and as b i n h is formed from jah, i h, a name of the father, and ben, b n, a name of the son. the "airy spirit" of the path of zain is a reference to the airy quality of the zodiacal sign gemini, whose ruler, according to the qabalah, is raphael, angel of the planet mercury [80] the meditation on cheth* 1 i am the hedge of protection, enclosing the field of existence. in this field thou dwellest, and i am thy defense against the darkness which is without. yet is this hedge of safety also a wall of limitation, and the darkness against which it defendeth thee is the radiant darkness of the limitless light, too brilliant for thine eyes. 2 for

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

sort, whether it be god, goddess or spirit, good or evil. evocations were performed by medieval practitioners of magick to summon up angels (and sometimes demons) and bind them to perform tasks, rather like the middle eastern djinn, or genie, who, in faerie tales, would appear from a magick lamp or corked bottle and grant wishes. incense would be used to give substance to the etheric form of the angel or demon concerned (modem magick tends to be a little wary of calling up spirits, however, whose malevolent energies may cause harm) in contrast, invocations were used to endow the practitioner with the power to carry out magical purposes through a form of possession, with the angel or god acting directly from within the practitioner's body. elementals have also been associated for hundreds

he east. however, recently i have started to use a more traditional association of raphael as the messenger in the east and uriel as sentinel of the north and i have found that this works better. do read about angels and experiment to see what suits you. i have listed source material on pages 201-2 and you can find more information on the internet. use the elemental candle colour to represent the angel you want. you can also use angels in the four quarters to invoke protection in less formal magick by lighting candles in the four quarters when you feel afraid or alone. i have also seen michael listed as archangel of the dawn and east, but i think he is better placed as archangel of the sun in the south. if you feel uncertain, simply refer to each guardian as archangel of the north, etc, th

of sacred writings, to hebrew mystics. he stands as wise protector and keeper of the sacred mysteries, hence representing the direction of magick and initiator of all who seek the mysteries. uriel stands in the north and his colour is the deep blue or purple of midnight. raphael raphael is the healer and travellers' guide and is often associated with mercury, the messenger of the dawn. he is the angel who offers healing to the planet and to mankind and all creatures on the face of the earth and in the skies and waters and the promise that tomorrow really is another day. he is also guardian of the young. he is depicted with a pilgrim's stick, a wallet and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel o

o mankind and all creatures on the face of the earth and in the skies and waters and the promise that tomorrow really is another day. he is also guardian of the young. he is depicted with a pilgrim's stick, a wallet and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power

ay sphere, for example by choosing the appropriate day and even hour for beginning a money-making scheme or a first meeting with a potential business partner or lover. you can further amplify the salient qualities and strengths of these times by using oils, incenses, coloured candles and crystals linked with the specific planets and angels. there are also strong connections between the planet and angel of the day, though angelic magick tends to be used, not surprisingly, for rituals with a more spiritual and ecological or global focus. as you discover particular combinations that work well, you can add them to your book of shadows. planetary magical days of the week though i have written primarily about the significance of the different days, i have also listed the effects of the planetary

CHAOS MAGICK AND LUCIFERISM

to understand the fragile nature of being what is known as i and what our potential of growth is. it also demands one to know thyself. many misunderstand chaos magick as being dogmatic when this could not be further from the truth, if truth can even apply in our world. chaos magick demands, pushes, threatens and makes ones own individual will come forth. it is most beneficial to the holy guardian angel, and causes the two aspects known the hga and the evil genius to rage incessantly, the energy of the universe is your to command and shape if you have the will. the concepts of free belief are perhaps the most luciferian in the nature of individual process, understanding and application. free belief however is not so easy to practice. it demands constant change and a mental discipline to den

us works by levi and agrippa. spare developed his alphabet of desire from these formulas, something that was groundbreaking and lesser understood by his peers. spare, just as crowley, wanted to usher forth a new magickal system. as aleister sought ceremony and beautiful ritual as his own means, spare s doctrine of the alphabet of desire and death posture brought the same effect. the holy guardian angel within each individual could be brought to the surface for communication. spare s concept of underneath the conscious make up of the individual was the all awakened subconscious, capable of anything opened for thinking. both created something amazing which threw the doors towards magickal exploration and progression wide open. no longer would understanding be damned to the old, yet those of

ning may become lost or buried, while later being activated through the replaying of the sound. the same can be true for those just hearing the sounds for the first time. several experiments have led me to the conclusion that certain avenues of musickal creation, depending on the tones and tempo approach, will led the listener to assume something, to invariably come into contact with the demon or angel in question. this is activated by his/her subconscious alone, and is even more so on governmental levels. science and government have used many of these methods long ago to uncertain ends. chaos magick teaches the individual the price of knowledge, and the pleasure of seeking the hidden light of prometheus. the rise of godhood through many of the chaos magick methods is only strengthened by

ly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral plane. one would seek to understand the place of the holy guardian angel and the evil genius at this level, in the shedding of flesh could it be considered a part of each is severed and a great union may be achieved, from which the conscious becomes aligned with the subconscious. could this be death itself, another level of waking through the web of dreams? what ever the result may be, a formidable individual is fo rmed from the chaos current, while many fail ove

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 through desire and gnosis. lucifer is essentially the god of the air, or the astral plane. the luciferic powers are keys into the separation o

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

as the albertus magnus, john hohman's "pow-wows" or the sixth and seventh\ 26\ books of moses, the last one an esoteric treatise of occult science and philosophy that was considered by some to be the "hoodoo bible"[28] the medicinal items that african american supernatural practitioners employed for treating their patients were often given religious names and identifications. herbs identified as angel's root, devil's shoestring, bowels-of-christ, and blood-of-jesus leaves were utilized to heal and give the carrier control and protection "jew david" was a plant that was especially prized among slaves for its therapeutic properties, whereas "adam and eve" root brought luck. individuals who possessed sampson's root or st.-john's-wort boasted of supernatural security. the leaves of the peace

together, p. 98; butler, awash in a sea of faith, p. 86. african and african american healers with herbal and homeopathic skills were frequently recognized in colonial america for their medical contributions. see peter wood "people's medicine in the early south" southern exposure 6 (summer 1978: 52; and his black majority, p. 289; on medicine in colonial new england see also gordon jones, ed, the angel of bethesda (barre, mass: american antiquarian society, 1972. there is reference to another eighteenthcentury specialist of note in fayetteville, north carolina, a "guineaborn" fugitive by the name of sampson, a fortuneteller and conjurer" who was about "fifty years old" speaking "bad english" indicating that he was probably a "new negro" or african-born (hall's wilmington gazette [north car

CHRONOLOGIA RORISPERGIUS

i have the greatest respect for all the masters" 1034 to 1124- life of hasan-e sabbah, founder of the assassins of persia. member of the ismaili sect, hasan seized fortress of alamut in daylam in 1090; split with fatimid dynasty in 1094; assassins flourished for next several centuries 1037 d. abu `ali al-husayn ibn sina (avicenna) metaphysics of angelology identifies the active intellect with the angel of revelation, gabriel, the holy spirit. theory that the soul can make an impression upon "first matter (astral matter) by the vehemence of its affection and intention influenced albertus magnus (thorndike, history of magic and experimental science, ii, 731) 1039-1123 milarepa 1040-1105 rashi (rabbi solomon ben isaac; jewish sage, talmudic exegist of troyes, france c.1050 michael psellus stu

he frontier of asia minor seeking alliance with the mongol general ilchikdai (ilchikadai, and a proposal of a joint attack upon the islamic powers for the conquest of syria. 1248-1298 peter john olivi(known as enoch returned to the beguins) important joachite scholar shifted the focus from the three status of joachim onto his theory of the angels of the seven seals, granting the role of the sixth angel to francis himself. 1248 joseph gikatilla, spanish sephardic kabbalist born. christian armies under ferdinand iii take seville after 16 months of seige, despite muslim catapults, greek fire, and bowmen who pierce armor. mongol envoy sargis/sergius meets pope innocent iv in italy. 1248-1309 angela of foligno franciscan tertiary. 1248- 1251 oghul ghaymish c.1250 pseudo-joachim's "exposition on

philosophers' stone. 1257 franciscan friar bonadventura d'iseo's 'liber compostella' provides some alchemical recipes 1257-67, writes the soul's journey into god while meditating on francis's vision of the six-winged seraph; he also writes an authoritative life of saint francis to replace earlier versions. bonaventure believed that st. francis's order would inherit the 'key of david' given to the angel of philadelphia. 1258- hulagu khan destroys baghdad; mongols destroy mesopotamia, the mother of civilization. fl 1259-1285 guilhem de cervera troubadour. 1259 peter de abano [pietro d'abano, italian physician and philosopher born. professor of medicine in padua. heptameron. knew marco polo. translates abraham ibn ezra on decanates. 1260- 1294 kublai khan c.1260 "the book of kings of merlin(l

ebrew and latin alphabets. demonstrates letter shapes of the hebrew and latin tetragrammata are figures for the trinity. 1294- 1307 temur ljeytu khan d.1297 guido bonatti italian astrologer influenced dante among others. 1300-1362 moses narboni kabbalist epistle on the shi'ur qoma identifies jacob's ladder with the height of the body or totality of created beings. 1300 fra dolcino anticipates the angel of philadelphia's appearance as "holy pope. arnald of villanova writes a number of important treatises on alchemy quaestiones tam esseentiales quam accidentales, epistola supe alchemia ad regem neapolitanum, de secretis naturae, exempla de arte philosophorum; key of solomon. d.1300 'aziz al-din nasafi. kitab al-insan al-kamil. 1300 sister manfreda, a member of the visconti family and followe

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

o me. thus stuck between hope and fear, examining my self again and again, and finding only my own frailty and impotence, not being in any way able to succour myself, and exceedingly amazed at the fore mentioned threatening, at length i betook myself to my usual and most secure course- after i had finished my earnest and most fervent prayer, i laid myself down in my bed, so that perchance my good angel by the divine permission might appear, and (as it had sometimes formerly happened) instruct me in this doubtful affair. which to the praise of god, my own good, and my neighbours faithful and hearty warning and amendment, did now likewise come about. for i was yet scarcely fallen asleep, when i thought that i, together with an innumerable multitude of men, lay fettered with great chains in a

s not better guarded. to which the page answered me, that i had good reason to be thankful to my planet, by whose influence it was that i had now seen certain pieces which no other human eye (except the king s family) had ever had a view of. this sepulchre was triangular, and had in the middle of it a vessel of polished copper; the rest was of pure gold and precious stones. in the vessel stood an angel, who held in his arms an unknown tree, which continually dropped fruit into the vessel; and as often as the fruit fell into the vessel, it turned into water, and ran out from there into three small golden vessels standing by. this little altar was supported by these three animals, an eagle, an ox and a lion, which stood on an exceedingly costly base. i asked my page what this might signify

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

e vault. here, the chief adept must aspire to his highest level of spiritual consciousness. in brief, he is taking on the christ archetype of taking on the "sins of the world" in this case, he is taking on the negative energy trapped in the vault. the chief must now divest himself of his/her high office, including every insignia of the office of chief adept. the chief now calls forth the avenging angel hua. this can be a very unpleasant experience in that the chief and all second order members must resolve their negatories as the chief adept hangs on the cross of obligation. the black chain of twenty-two links shows the mundane with our negativity and sins. it is not my intention in this paper to pursue a discussion on karma vs. sin, but let us remind ourselves that we must always strive t

COVENANT OF SAMYAZA

ike the beasts of the field levithmong, save that a 'spirit' was breathed into him so that he may know and fear and worship demiurge, and pay tribute unto him, and worship him unto eternity. and so he commanded adam and eve that they may not partake of the fruit of the tree of knowledge lest their eyes be opened and they become godlike, and thereby become free of his tyranny- ii- but there was an angel who was different from all the other angels, in that self-consciousness dawned upon him. recognizing that he was a being unto himself. and his name is satanael. this selfrealized being then shone in brilliance above all the heavenly host, his light illuminating heaven until the light of demiurge himself became nebulous in the engulfing radiance. and demiurge became wrathful, and then fearful

and man, even unto the beasts of the field, all save the servile noah and his family. said demiurge "the earth shall be engulfed by water, for man doth know every secret of the angels, every secret power of nephilim and watchers, and every power of sorcery "they know how silver is produced from the dust of the earth, and how on the earth the metallic drop exists, the secret of metallurgy, for the angel which i stationed upon the earth to guard these secrets from man prevaileth not "by their knowledge shall man perish, for man was not created except that, like the angels, he might remain servile before me" and demiurge said unto noah who had kept his fear of demiurge and partook not the knowledge imparted to man "man hath discovered the secrets of heaven and earth, and they are those who ha

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ver the centuries. dearly beloved, we are gathered here today to worship a composite god made up of extraterrestrials. amen. if you look at the origins of the major religions, the stories are remarkably similar to those we hear today from people claiming to have met, or been abducted by, extraterrestrials. mohammed, the founder of islam in the seventh century, said that he had been visited by the angel gabriel, who was "in the likeness of a man, standing in the sky above the horizon".2 this figure told him he had to be a prophet, and he was given messages which formed the islamic holy book, the koran. these messages would be dictated while mohammed was in a trance on many other occasions in the years that followed. he also wrote of going on a 'celestial journey. 6. and the truth shall set

ousands of people who turned up to witness it did, indeed, see a fantastic sight. but what was it? ufo researcher, jacque vallee, believed he knew when he wrote, in his 1976 book, the invisible college "not only was a flying disc or globe consistently involved, but its motion, its falling leaf trajectory, its light effects, the thunderclaps, the buzzing sounds, the strange fragrance, the fall of 'angel hair' that dissolves on the ground, the heat wave associated with the close approach of the disc, all of these are constant parameters of ufo sightings everywhere. and so are the paralysis, the amnesia, the conversions, and healings" 8. and the truth shall set you free the children passed a sealed message from their communicator to the pope, with instructions that it was only to be opened an

, and the head of cassiopeia."7 what roger bacon describes in the manuscript that was acquired by john dee is now known to be accurate and the illustration he includes of the andromeda 32..and the truth shall set you free nebula is also correct, but it is depicted from an angle which cannot be seen from the earth! dee was an adept and channeller of great renown and claimed to communicate with an 'angel with a wand, an extraterrestrial. the knowledge held within the secret society network has always been far- often centuries- in advance of what the mass of the people are allowed to know. the knowledge of the existence of america and its long term place in the plan was well known to these elizabethan adepts, as it was to those who guided columbus and the cabots, thanks to the fourth dimensio

justify their actions, we might as well get the information right. the word semitic comes from the race of peoples in ancient sumer from whom the biblical jews claimed to have emerged. sem or shem, one of the sons of noah in the bible stories, is said to be of this line and the origin appears to have been the legend of 'shemjaza, the 'heavenly son and guardian 76..and the truth shall set you free angel of god. another extraterrestrial almost certainly. but according to several jewish writers, including arthur koestler in his book, the thirteenth tribe,32 very few jews today can trace their genetic ancestry back to the semite line of this period and/or the semitic line in palestine and israel at the time of y'shua (jesus. instead, they are the genetic descendants of a people of turkish-mong

kissinger took the job because he asked him to.70 watergate was a setup to give total power to kissinger, and therefore the elite. this was a crucial period in the global manoeuvrings by the new world order manipulators to remove what shreds were left of government for the people, by the people. watergate and the removal of richard nixon was another coup d'etat on america. nixon was no political angel, but he was just another stooge. george bush became chairman of the republican party national committee at exactly the time the watergate story was really breaking and his mentor, henry kissinger, was both national security advisor and secretary of state, the only man in american history to hold those two posts at the same time. bob woodward and carl bernstein, the journalists from the elite

DAVID ICKE CHILDREN OF THE MATRIX

ian, did offer a comment on this genesis reference to the interbreeding between "gods" and human women..for many angels of god accompanied with women and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the grecians call giants."19 the term, angel, which simply means messenger, became associated with these non-human entities that interbred with humans. the sumerian tablets go much further than genesis in explaining this interbreeding. they describe how the anunnaki systematically set out to create a slave race, later called homo sapiens, to serve their agenda and how they began this quest, amid much trial and error, using what we call

who fled within the earth after losing a cosmic battle for supremacy. the hebrew name for eve's tempter is nahash, which besides its translation as serpent also reads "he who knows secrets, another theme of the reptilian gods.21 enoch, like noah, was said to "walk with the gods, and the ancient book of enoch says that a watcher who revealed secrets to humans was called gadreel. this is a "fallen angel" who has been identified with the serpent who tempted eve and he is a blueprint for a number of later deities who took knowledge (often symbolised as fire, illumination) from "the gods" and gave it to humans. adam and eve as i've suggested, the biblical adam and eve were probably not individuals, but hybrid genetic streams, as in "the" adam and "the" eve. at first the interbreeding produced

ollow any religion. good luck to them, and there are many lovely, genuine, people involved in christianity, judaism, mormonism, the jehovah's witnesses and all the rest. i am merely seeking to expose the manipulation of the hierachy and the background that the rank and file are never told. joseph smith founded the mormons, the church of jesus christ of latter day saints, after he claimed that an "angel" called moroni appeared to him in 1823. this moroni guy, he said, told him of the existence of a book of gold plates containing "the fullness of the everlasting gospel" and "an account of the former inhabitants of this continent and the sources from which they sprang. the location was revealed to him and in 1827, with help from two "magic stones" called urim and thummim, he translated the pl

s began to return after the death of her controller, the nazi, josef mengele, she changed her name to arizona wilder and dyed her hair to cover the blond in an effort to break some of the programming related to that. illuminati mind control understanding the mind control network and its techniques is vital to appreciate the ways that the reptilians manipulate human society. josef mengele was the "angel of death" in the nazi concentration camps, who performed the horrific experiments on twins and others. there he developed a technique called traumaserving the dragon: the present (i) 235 based mind control in which they manipulated a mechanism of the mind that shuts out memories of extreme trauma. this kicks in when people have a serious road accident and can never remember the impact or the

who is nowhere near as high in the hierarchy as mengele was, i know exactly what they mean. phillip de rothschild says he saw mengele giving a "tongue-lashing" to his rothschild father and this confirms my own research that shape-shifter mengele was very high indeed in the illuminati. i'm sure there are those who will be extremely surprised by the claim that long after the war josef mengele, the "angel of death" in nazi germany, programmed arizona wilder, in america. in..and the truth shall set you free, i present the documented fact that all "sides" in the first and second world wars were funded by the same illuminati sources. wars are highly effective ways to advance the reptilian agenda and that's why we have so many of them. they create enormous fear, kill vast numbers of people, force

DAVID ICKE THE BIGGEST SECRET

hey have wings which are flapsof skin supported by long ribs.43 the wings can be folded back against the body and theyare the origin of the term winged serpent. they are also the origin of the term fallenangels and the winged gargoyles are symbolic of these draco. the cape worn by countdracula is symbolic of these wings and the character of dracula in the bram stokerstories is said to be a fallen angel. the winged draco are also known as the dragon raceand some of the ancient gods were described and depicted as birdmen. this could be oneof the origins of the phoenix and eagle in brotherhood symbolism, as well as the moreesoteric meanings. the biblical satan is depicted as a reptilian, too.some of the draco reptilian hierarchy are apparently white or albino white and notthe usual green or b

onception was (due)to the watchers. and to the nefilim. in jewish lore, eve is seen as the ancestral motherof the nefilim and associated with the hebrew words meaning life and snake. eve was,of course, tempted by the serpent according to old testament myth and other sources. inchapter 69 of the book of enoch we find that among the watchers who revealed thesecrets to humans was gadreel, the fallen angel who has been identified with temptingeve. the book of enoch was banned by the roman church which sought to deny theearlier christian belief in the existence of flesh and blood angels and fallen angelsoccupying physical bodies and interbreeding with humans. this was to stop the massesunderstanding the true situation. but the freemasons, who control the roman catholicchurch today along with ot

in satanic ritual and the termscapegoat. according to the book of leviticus, the israelites would sacrifice two malegoats at yom kippur, the day of atonement. one was offered to god and the other toazazel. the priest placed both hands on the head of the azazel goat and confessed thesins of the people. the goat would then be taken into the wilderness and plunged over acliff, symbolising the fallen angel azazel, who was seen as bound and chained in thewilderness- the abyss in the language of the book of revelation- which i think isimprisonment in the lower fourth dimension. from this comes the ancient theme of thescapegoat which manifested in one form as the symbolic story of jesus. the goat headof azazel, a fallen angel-reptilian, is symbolised by the inverted pentagram of satanism.we can d

ld all come119from the same part of the world? or that people having visions and visitations shouldplay such a crucial part in the formation and legend which created these monsters?mohammed said he had his vision near the cave where he used to go. caves and darkplaces constantly recur in stories of religious superstars and sun gods like mithra andjesus. mohammed said his visitor claimed to be the angel gabriel of biblical fameand during the encounter mohammed said he lost consciousness and entered a trancestate. while mohammed was in his trance or hypnotic state, gabriel gave him amessage to remember and recite. mohammed said that when he awoke the messagewas inscribed upon his heart. what followed the encounter with gabriel was abloodbath spanning the centuries to the present day, as moha

art of the brotherhood agenda is to stimulate conflictwith the islamic nations by causing division between the muslim and christian-jewish world.the mormon church is another vision religion which very powerfully locks intothe brotherhood network, as all religions do. the mormon church, or more formally,the church of jesus christ of latter day saints, was founded by joseph smith after heclaimed an angel called moroni appeared to him in 1823. moroni, he said, told him ofthe existence of a book of gold plates containing: the fullness of the everlastinggospel and an account of the former inhabitants of this continent and the sources fromwhich they sprang. the location was revealed to him, and in 1827 with help from twomagic stones called urim and thummim, he translated the plates into english

DEITUS

wledge and eventually becomes a magister templi (or master of the temple. this process is called initiation and, in magical orders, is marked by various membership degrees and the performance of rituals or ceremonies intended to signify that the magician has entered a new stage in his career. the magister templi may ultimately cross the abyss, come face to face with his true self or holy guardian angel, and become a magus. the magus speaks a word which creates a new aeon or changes an existing aeon, and establishes a law. it may be more accurate (but less poetic, however, to say that the magician views the tide currents of the aeonic sphere and codifies what he sees as a trend or theme into a particular word or magical dictum. in truth, all aeons are one aeon. they differ as waves of an oc

means that the dynamic consiousness is within the universal subconscious but the universal subconscious is not within the dynamic consciousness. just as a river flows into the ocean, the dynamic consciousness penetrates the universal subconscious. the word of the aeon of horus was thelema. this word refers to the true will of the magician, the will of his higher magical self or his holy guardian angel. it is usually true that those people who don t get what they want really don t realize what it is they actually want. every person is being guided by the dictates of his higher self. those who ignore this magical will, struggle daily against their inner nature in an attempt to be something they are not or to achieve something that they never really wanted in the first place. this leads to m

DEMONIC BIBLE

love and passion, and involved sexual acts of which the early christians did not approve. the acceptance of christianity as the official religion of rome, and subsequent conversion of pagans to the new faith, resulted in the name lucifer becoming associated with the devil satan. if jesus is the light and truth, reasoned the christian, then lucifer must be a false light, a deceiver, even a fallen angel. christianity condemned paganism, goddess-worship, and sexuality as evil; and the cult of lucifer could be associated with all of these. lucifer became the latin name for the devil of hebrew origin, satan. in hebrew mythology, satan was an angel who accused men before god in order to bring about their punishment. he was never the enemy of god but at times the enemy of man. the name satan in

eans adversary. it is recounted in the bible that the jews were carried away as captives into babylon. when later freed by the persians, the jews were exposed to the religion of zoroaster. the jews adopted zoroastrian belief of a war in heaven between ahura-mazda and ahriman, the serpent, with yahweh taking the role of ahura-mazda and satan assuming the part of the serpent ahriman. satan, a minor angel in hebrew mythology, became equal in power with god. the belief of a war in heaven between god and satan was carried into europe by the early christians. in christian mythology, lucifer became the highest of the angels, created in the perfect image of god, who fell from grace because of his pride. during the spread of christianity in europe the devil began to take on the form most often asso

m by the spirit aiwass and was a true revelation from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat thou will shall be the whole of the law and love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s magick, as embraced by the order of oriental templars (oto) and order of the silver star (aa) combined eastern mysticism and yoga with the western ceremonial magic of the golden dawn. in practice, however, crowley s magick largely involved sex and drug use. it was the sexual aspects of tantric yoga crowley adopted together with some of the more deviant practices of black magicians

ch the sorcerer may "become" and ultimately attain his true will and the realization of his "higher self. without thelema, xeper could never have been, for it is by thelema that xeper is possible. xeper is the egyptian word which means "to become. in this context, it means the achievement of one's higher self (what in abramelin magic is called the "knowledge and conversation of your holy guardian angel) many "aeon strengthening" words were also spoken during the aeon of set. magus lewis conceptualized the cycle by which one "became" and declared it in the word remanifest. magus flowers conceptualized the unknown, the hidden, and declared it in the word runa. as a traveler might walk for days and never reach the horizon, runa is that horizon. as a traveler might walk for days only to find t

office is to make men very knowing in astronomy, and all other liberal sciences; also he can give good familiars, and wise, knowing the virtues of herbs and stones which be precious. he governeth 30 legions of spirits, and his seal is this, which must be made and worn as aforesaid, etc (22) ipos- the twenty-second spirit is lpos. he is an earl, and a mighty prince, and appeareth in the form of an angel with a lion's head, and a goose's foot, and hare's tail. he knoweth all things past, present, and to come. he maketh men witty and bold. he governeth 36 legions of spirits. his seal is this, which thou shalt wear, etc (23) aim- the twenty-third spirit is aim. he is a great strong duke. he appeareth in the form of a very handsome man in body, but with three heads; the first, like a serpent, t

DIABOLUS

r herself. the evil eye itself holds a precedence and importance within the practice of yatuk-dinoih, there are specific demons of the evil eye. this may be considered in the context of powerful consciousness, the will in consistent motion; thus therein a part of the adversary. consider also the nature of the other demons, savar, who is the leader and may be corresponded to the hebrew belial, the angel of lucifer, as well as taromat who is a demon of disobedience, thus antinomian in purpose and practice. in the context of the presented essay, the reader or practitioner of magick may by this find the associations to the grimoires of the luciferian path1 and how this form of practice manifests from mythological and historical sources. another question may be asked, what is the purpose of the

le and makes them suffer in pain in both the worlds. denkard here we see that the left hand path or that of akoman the evil mind represents a path of power from which the self is beholden of. that the religion of sorcery is indeed painful, it is by this strife and stimulation within the self that makes us strong and able to work our will, to discover our own true will (the akoman or holy guardian angel) and to manifest our desires. it is difficult and often troublesome, however the beauty and strength which arises in the mind and flesh is reward within itself. please observe the original strife of ahriman or satan he suffered and fell into the darkness, by this pain he transformed and made the world around him bend to his will. rather than the religion of destroying the mind and feeding it

nkind, from desert to forest, in every culture and every age. satan has long represented the otherness which is considered evil or dark, but yet few but the daring refuse to explore this area of magical study. satan has origins in the middle east as a djinn which is made of fire instead of light, from which the angels after were made from. shaitan was originally called azazel or azazyl, the first angel which preached to the other angels under the throne of god. azazel, who later was called iblis or shaitan, refused to bow before man, noting that his nature of lowly compared to his essence, which was of fire. azazel was cast out from heaven into the earth, along with the fallen angels (the conception of) god-head must ever evolve it s own inertia for transmutation to its very opposite becau

s and goals, iblis tests just as he was tested. 21 black is from the root fhm meaning hidden or secret, but also wisdom. the word abufihamat, or head/father of wisdom is the foundation of baphomet. 22 representing fire and continual motion, change and sexual vigor. 23 white is symbolic of the astral plane or luciferian/celestial sabbat, wherein the spirit is elevated with his or her holy guardian angel or true will. 24 green or emerald, representing the jewel from the crown of lucifer. some sabbat rites include green candles which represent the fire of azazel, the light from his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realization. the first area is that of inverse magical practice, working with repulsive and shunned imagery which takes the initiate into

of iblis, thus becoming like lucifer. the shadow is the testing force from which you may create and manifest what you desire, and be careful as so you shall obtain that which you seek. the shadow is also the empowering essence of your mind, it is the darkest recesses and atavistic desires which may be explored and mastered. azazel (azazil) is known within muslim lore to have been the same as the angel of death, who was most feared in tribal cultures. various lore describes azazil worshipped god in the seventh hell for over one thousand years, ascending until he reached the earth. azazil arose through the seven hells and upon reaching earth he then sat at the gates of heaven, tormenting adam and eve. the bundahishn relates an original tale of azazel or ahriman- the evil spirit, on account

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ivinity. ain soph aur: hebrew for "limitless light" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. air: one of the five magickal elements. it has the qualities of being warm and moist. the element of the direction of the east. the primary color is yellow. aiwass (aiwaz: the name of aleister crowley's (q.v) holy guardian angel (q.v. crowley spent many years trying to determine if aiwass was merely his higher self or was, in fact, a non-physical being. akasha: see azoth. also, the records of all that has occurred, is occurring, and will occur in the universe. alchemy: the art of transforming by magick (q.v) and/or physical practices that which is base into that which is precious. such as the goal of turning a base

amen: a hebrew notarikon (q.v) or acronym for the hebrew phrase "el melech neh-ehmahn" which means in english "god is a faithful king" amrita: in alchemy (q.v) and sex magick (q.v) it is the magically transmuted first matter (q.v. amulet: a type of charm (q.v) which is similar to a talisman (q.v, but is designed to keep forces and entities, etc (like bad luck, illness, etc) away from the wearer. angel: from the greek, meaning "messenger" an entity in the hierarchy of heaven. each has no free will, and has one purpose. they are the intermediaries between god and humankind. they bear teachings, warnings, and messages of all kinds from heaven to earth, and carry out the orders of god. each angel is under the command of a superior, known as an archangel (q.v. angel (holy guardian (h.g.a: an e

re the intermediaries between god and humankind. they bear teachings, warnings, and messages of all kinds from heaven to earth, and carry out the orders of god. each angel is under the command of a superior, known as an archangel (q.v. angel (holy guardian (h.g.a: an expression meaning your higher self. to some practitioners, a more knowledgeable non-physical entity. contacting your holy guardian angel [h.g.a] is known as "the knowledge and conversation of your holy guardian angel" establishing this relationship is considered to be the same as achieving enlightenment or cosmic consciousness. the principle work of an "adeptus minor" in the hermetic order of the golden dawn. apport: from the french meaning "to bring. in spiritism (q.v, any object brought to a seance by a spirit (q.v) or enti

pathworking (q.v. arcana, minor: minor or lesser secrets. the fifty-six (56) cards of the tarot (q.v) comparing to the modern-day deck of playing cards, but having an extra court card for each of the four suits. traditionally numerical rather than pictorial, they relate to the sephiroth (q.v) on the tree of life (q.v. archangel: an entity in the hierarchy of heaven. they are more powerful than an angel (q.v) and have free will. they also bear teachings, warnings, and messages of all kinds from heaven to earth (q.v) and carry out the orders of god. they are obedient to divinity and are each associated with an aspect of divinity represented by a "god" name. arch bishop: the word "bishop" comes from the greek "episokopos" meaning "to look upon" as in an overseer. 1) in the christian faith, a

and around the body. circumbambulate: to go around in a circle once. a description of walking in such a circular pattern used in magickal rituals< a name="clairadience">clairaudience: from the latin "clear hearing" a psionic (psychic (q.v) discipline of: 1) the auditory perception by the conscious mind through the unconscious of sounds, usually voices, transmitted by an unknown agency, usually an angel (q.v, spirit, or other entity. or 2) the auditory perception by the conscious mind through the unconscious mind of sounds as a natural function of the psychic (q.v) or sensitive (q.v) mind/ higher self. clairvoyance: from the latin "clear seeing" a psionic (psychic (q.v) of: 1) the visual perception by the conscious mind through the unconscious mind of objects or scenes transmitted by an unk

DION FORTUNE MYSTICAL QABALA

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 each unit can be seen and the

tions upon the tree form a most practical and exact system of mystical development; and one that is peculiarly valuable in that it is equilibrated, for the different aspects of manifestation are, as it were, dissected out and dealt with in turn, nothing being neglected. by the time we have trodden all the paths of the tree we shall have learnt the lessons of death and the devil, as well as of the angel and the high priest. chapter x the paths upon the tree 1. the sepher yetzirah refers to the ten sephiroth theni selves, as well as the lines connecting them, as paths, and justly so, for they are all equally channels of divine influence; but it is usual in practical working to consider the lines between the sephiroth only as the paths, and the sephiroth themselves as spheres upon the tree. t

. it is this which endures and builds up throughout an evolution; it is from this that the successive personalities, the units of incarnation, are emanated; it is into this that the active essence of experience is absorbed at the end of each incarnation when the incarnating unit dissolves into dust and ether. 30. it is this second triad which forms the oversoul, the higher self, the holy guardian angel, the first initiator. it is the voice of this higher self which is so often heard with the inner ear, and not the voice of discarnate entities, or of god himself, as is thought by those who have had no training in tradition. 31. overshadowed and directed by the second triad, the third triad builds up through the experience of incarnation, with malkuth as its physical vehicle. brain conscious

ction of the subconscious mind, and it is very important that it should be thoroughly understood, for misconceptions on this point give rise to very serious problems and may even lead to mental unbalance. 33. those who are familiar with qabalistic terminology know that the first of the greater initiations is said to consist of the power to enjoy the knowledge and conversation of our holy guardian angel; this holy guardian angel, be it remembered, is really our own higher self. it is the prime characteristic of this higher mode of mentation that it consists neither in voices nor visions, but is pure consciousness; it is an intensification of awareness, and from this quickening of the mind comes a peculiar power of insight and penetration which is of the nature of hyper-developed intuition

t is like the wind, it bloweth where it listeth. when it comes, it shakes one from head to heel with a wave of fiery heat, and all who hear it involuntarily come to attention. it is an extraordinary experience to hear a word of power vibrated. it is an even more extraordinary experience to vibrate it. 73. the archangel of tiphareth is raphael, the "spirit that standeth in the sun" who is also the angel of healing. 74. when the initiate is "working on the tree" that is to say is building up in his imagination a diagram of the tree of life in his aura, he formulates tiphareth in his solar plexus between the abdomen and the breast; if he intends to work in the sphere of the sixth sephirah, and concentrates the power in this centre, he will find that he himself has suddenly become a spirit sta

DION FORTUNE PSYCHIC SELF DEFENSE

w the human form to mislead us as to the existence of a human soul. a non-human is a pet animal, not a fellow-creature. that, frankly, is the only possible ground upon which they can be approached. if we expect no more of them than we should of a pet bird, if we manage them as we should manage a kitten, we have got as near to the solution of the problem as we are ever likely to get until the dark angel mercifully restores them to their own kingdom; a mercy seldom long delayed, for non-humans do not make old bones. human beings may also come into touch with elemental beings by themselves venturing into the spheres of elemental life. such contacts need not necessarily be harmful to either kingdom provided those who enter into them know what they are about. in fact, such associations are freq

here, the matter is on an entirely different footing. very few people care to offer themselves for the manifestation of such a force as asmodeus. i do not believe that there is any reliable device for invoking the devils without being obsessed by them save the method of abramelin, which involves six months' preparation and is only operated after the knowledge and conversation of the holy guardian angel have been attained. the edge of the abyss is well fenced. it is not possible to fire a gnn and avoid the recoil. having invoked and concentrated his force, our sorcerer has next to consider his target. he has to get into astral contact with his victim. in order to do this, he must form a rapport, not quite as easy as might be imagined. first he has to find his victim and establish a point of

in a time of crisis, drake himself will return to lead the fleets of england. newbolt has immortalised this legend in his famous poem "take my drum to devon, hang et by the shore. beat et when your powder's runnin' low. if the dons sight devon, i'll quit the port of heaven, and drum them up the channel as we drummed them long ago" the idea of the hero who returns to lead his people, the guardian angel that appears in times of crisis, is sealed deep in the hearts of all nations, and nothing will eradicate it. innumerable instances were reported by the men returning from the trenches during the war. 94 of 103 let us again refer to the ancient wisdom of the qabalah, that storehouse of occult knowledge. we learn here of the good angel and the evil angel of the soul of man who stand behind his

will eradicate it. innumerable instances were reported by the men returning from the trenches during the war. 94 of 103 let us again refer to the ancient wisdom of the qabalah, that storehouse of occult knowledge. we learn here of the good angel and the evil angel of the soul of man who stand behind his right and left shoulder, the one tempting him, and the other inspiring him. translate the dark angel into terms of modern thought and we have the freudian subconsciousness. but the freudians fail to realise that there is also a bright angel who stands behind the right shoulder of every man. this is the mystic superconsciousness or, in other words, the higher self, the holy guardian angel whom abramelin sought with such ardour and effort. we all know that, when caught off our guard, there co

rconsciousness or, in other words, the higher self, the holy guardian angel whom abramelin sought with such ardour and effort. we all know that, when caught off our guard, there comes a dark temptation from the depths of our lower selves, something atavistic stirs, and we think thoughts, or even do deeds, of which we would never have believed ourselves capable. we have heard the voice of the dark angel speaking. equally in times of dire stress, when we have our backs to the wall and we are fighting for more than our physical lives, another voice makes itself heard, the voice of the bright angel. i have never known this to occur when a man was fighting simply for his physical life. to those who see beyond the veil, death is no great evil; but in times of spiritual crisis, when the very self

DONALDTYSON CORONZON

rse not only with the angels of god, but with god directly. he knew all creatures and things in the garden and was able to name them accurately because he spoke in the language of the angels themselves, and this language contains no error. coronzon envied man's happiness and perceived that man's "lesser part" was weak and imperfect- by this, humanity's tendency to sexual desire is intended by the angel. however, man's pure essence was perfect, and continues to be perfect. the garden of eden is described in metaphorical terms, as a "garden of felicity" having been induced to sin by coronzon in a manner not described by gabriel, man is driven into the "earth which was covered with brambles" part of the curse of this expulsion, not explicitly mentioned in the corresponding section of the book

ail in the apocryphal book of enoch. in this work the leader of the rebellious angels is named semjaza, or elsewhere, azazel. the second name is more usually accepted as the leader of the rebellious watchers, but the first may be older. the number of rebellious angels is given as 200, but the list of the leaders numbers 21. since each leader presides over ten lesser lieutenants (20 x 10= 200, one angel must be regarded as the supreme leader of all. this one would be equivalent to coronzon. it is interesting in the context of enochian magic that in the book of enoch the term watchers is applied to these angels. they are also characterized as stars. the watchers look down from heaven upon the daughters of mankind, and desire them for their beauty "and it came to pass when the children of men

peak in behalf of the watchers, both angels remain silent in fear of god's wrath "and it came to pass when he stood before the lord of spirits, michael said thus to raphael 'i will not take their part under the eye of the lord; for the lord of spirits has been angry with them because they do as if they were the lord. therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion in it, but alone they have received their judgement for ever and ever" in the enochian key known as the call of the thirty aethyrs, coronzon is referred to under the descriptive title "him that is fallen" which is equated with the enochian words teloc-vovim. coronzon is the proper name of the fallen leader of the watchers, whereas teloc-vovim is a title similar

gle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that thou wilt take to be the cry of the aethyr, and thou wilt write them down, thinking them to be great secrets of magick power, and they will be only my jesting with thee (here the scribe invoked the angels, and the holy guardian angel of the frater p. the demon replied) i know the name of the angel of thee and thy brother p, and all thy dealings with him are but a cloak for thy filthy sorceries (here the scribe averred that he knew more than the demon, and so feared him not, and ordered the demon to proceed) thou canst tell me naught that i know not, for in me is all knowledge: knowledge is my name. is not the head of the

DONALDTYSON DEMON

is not just a malicious spirit, but a spirit of hell sent to earth by the devil to enforce his authority or to carry out his purposes. just as angels are the agents of god who act with divine authority to do good works among men, so demons are the agents of lucifer who act with infernal authority to do works of evil. indeed, in jewish, islamic and christian mythology, lucifer was himself once an angel of heaven who defied god. seeking to overthrow god and rule heaven, lucifer assembled an army of apostate angels and initiated a war in heaven. he and his angels were defeated by michael and the angels who remained loyal to god, and were thrown down from heaven to hell. in their fallen state these angels of hell are supposed in christian lore to be of hideous aspect, filthy, deformed and bas

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

tibi dominus per vivum et devotum serpentem. cherub, imperet tibi dominus per adam jotchavah! aquila errans, imperet tibi dominus per alas tauri. serpens, imperet tibi dominus tetragrammaton per angelum et leonem! michael, gabriel, raphael, anael! fluat u dor per spiritum eloim. maneat terra per adam lot-chavah. fiat firmamentum per lahuvehu-zebaoth. fiat judicium per ignen in virtute michaels. 8 angel with the dead eyes, obey or flow away with this holy water. winged bull labor or return to earth; if thou art not willing that i prick thee with this sword. chained eagle, obey this sign, or withdraw before this breath. moving serpent, crawl at my feet, or be tormented by this sacred fire and be dissipated with the perfumes i burn therein. let the water return to water! let a fire burn! let

thee, creature of water, that thou mayest be to me the mirror of the living god in his works, the fountain of life, and the cleansing of sinners. amen. 8. dregs of matter, the lord commandeth thee by the living and devoted serpent. cherub, the lord command thee by adam jol-havah! wandering eagle, the lord command thee by the wings of the bull. serpent, the lord commands thee by the tetragram, the angel and lion! michael, gabriel, raphael, anael. the water floweth by the spirit of eloim. the earth remaineth by adam jot-havah. the firmament was made by iahuvehu-zebaoth. judgment is made by fire in the strength of michael. 9. dogme et rituel de la haute magie. two volumes. paris: g. balliere, 1856. 10. thine art, malchut (the kingdom, and gebura (the power, and hesed (the mercy, forever. 11

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

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. abaddon is the name given by st. john in the apocalypse to the king of the grasshoppers. he is sometimes regarded as the destroying angel or prince of the underworld, also synonymous with apollyon (rev. 9:11 (see also black magic) sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. 1 abadie, jeannette see jeannette d abadie abaris a scythian high priest of apollo and a renowned magician. he chanted the praises of apollo, his master, so flatteringly that the god gave him a go

ticed by italian psychic maria rosa donati-evstigneeff. ten straight pins and three bent pins are used. they are shaken in cupped hands, then dropped onto a surface dusted with powder. this system would seem to involve some psychic faculty, and is related to such forms of divination as geomancy and tea leaves. adalbert (ca. 740 c.e) a french pseudo-mystic of the eighth century. he boasted that an angel brought him relics of extraordinary sanctity from all parts of the earth and he claimed to be able to foretell the encyclopedia of occultism& parapsychology. 5th ed. adalbert 7 future, and to read thoughts. i know what you have done, he would say; there is no need for confession. go in peace, your sins are forgiven. adalbert s so-called miracles gained him great popularity, and he gave away

ou have done, he would say; there is no need for confession. go in peace, your sins are forgiven. adalbert s so-called miracles gained him great popularity, and he gave away many cuttings of his nails and locks of his hair as powerful amulets. he is even said to have set up an altar in his own name. the small amount of biographical information that exists tells of miraculous powers bestowed by an angel at his birth. adalbert was accused of showing to his disciples a letter that he declared was brought to him from jesus christ and delivered by st. michael. adalbert was also accused of composing a mystical prayer invoking uncanonical angels believed to be demons. in 744 c.e. a church synod denounced him. a year later, after appealing to pope zacharius, adalbert was deprived of priestly offic

ence of a manuscript in the library of the arsenal at paris that deals with kabalistic tradition. it recounts how the first two sons of adam, cain and abel, respectively typifying brute force and intelligence, slew each other, and that adam s inheritance passed to his third son, seth. seth was permitted to advance as far as the gate of the earthly paradise without being threatened by the guardian angel with his flaming sword, which is to say that he was an initiate of occult science. he beheld the tree of life and the tree of knowledge, which had become grafted upon each other so that they formed one tree. some commentators believe this to symbolize the harmony of science and religion in the kabala. the guardian angel presented seth with three seeds from this tree and directed him to place

ree and was later cut down by solomon to form the pillars jachin and boaz, which were placed at the entrance to the temple. a third portion was inserted in the threshold of the great gate and acted as a talisman, permitting no unclean thing to enter the sanctuary. however, certain wicked priests removed it, weighted it with stones, and cast it into the temple reservoir, where it was guarded by an angel, who kept it from the sight of men. during the time of christ the reservoir was drained and the beam of wood discovered and thrown across the brook kedron, over which the savior passed after he was apprehended in the garden of olives. it was taken by his executioners and made into the cross. this legend is markedly similar to those from which the conception of the holy grail arose. man is re

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ew of opposition to spiritualism at that time. he died on may 18, 1917, in london. encyclopedia of occultism& parapsychology. 5th ed. maskelyne, john nevil 985 sources: maskelyne, john n. the fraud of modern theosophy exposed. london: g. routledge, 1913. modern spiritualism: a short account of its rise and progress, with some exposures of so-called spirit media. london: f. warne, 1876. masleh the angel who the jews believed ruled the zodiac. according to a rabbinical legend, masleh was the medium through which the power and influence of the messiah was transmitted to the sphere of the zodiac. masse, francois (1891) commissaire general of the french navy, with interests in parapsychology. he was born on may 10, 1891, at vendome, france. he entered the french navy and served in world wars i

chniques that bread was a very substantial food. on the day he has chosen for the invocation, he must seek a retired and uncontaminated spot, entirely free from observation. after offering up prayer, he compels the spirit he has chosen to appear. by this time he should have reached a state of awareness in which it is impossible that the spirit should remain invisible to him. on the arrival of the angel, the desire of the magus is briefly communicated to him, and his answer is written down. no more than three questions should be asked, and the magician then dismisses the angel to his special sphere. besides having converse with angels, the magus also has power over the spirits of the elements and may choose to evoke one or more of them. to obtain power over the salamanders, for example, the

is tredecim, et octingentis faciei humanae eiconibus complexa: cui accessis melampodia de navis corporis tractatus graece et latine nunc primum editus (lutetiae parisorum, 1658. although his interpretations were confined to lines in the forehead (coupled with astrology, his ideas were a forerunner of the physiognomy of j. k. lavater (1741.1801. metratton according to jewish rabbinical legend, the angel metratton is one of the agents by whom god the father works. he receives the pure and simple essence of the divinity and bestows the gift of life upon all. he dwells in one of the angelic hierarchies. metropolitan spiritual churches of christ the metropolitan spiritual churches of christ was a spiritualist church operating in the african american community in the united states. spiritualism

astral projections, and that under control he could lift enormous weight, even a ton, without apparent effort. however, bored with the commonplace messages that dominated spiritualist spirit contact, he was anxious to utilize the spirits time for more metaphysical information. thus he initiated the events that culminated in his production of oahspe: a kosmon bible in the words of jehovah and his angel ambassadors. he described these events in a letter dated january 21, 1883, to the editor of the banner of light: i was crying for the light of heaven. i did not desire communication for friends or relatives or information about earthly things; i wished to learn something about the spirit world; what the angels did, how they travelled, and the general plan of the universe. i was directed to g

came and wrote (or printed rather) again. again i laid the matter away very religiously, saying little about it to anybody. one morning i accidentally (seemed accidental to me) looked out of the window and beheld the line of light that rested on my hands extending heavenward like a telegraph wire towards the sky. over my head were three pairs of hands, fully materialised; behind me stood another angel with her hands on my shoulders. my looking did not disturb the scene, my hands kept right on printing. printing. for 50 weeks this continued, every morning, half an hour or so before sunrise, and then it ceased, and i was told to read and publish the book oahspe. the peculiar drawings in oahspe were made with pencil in the same way. he claimed that oahspe came from the higher heavens, and wa

EVERBURNING LAMPS

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 are nothing if not christians, and christians have ever believed in miracle, or have ever acknowledged 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

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ng two men on the corner, standing horse wrote to john w. dean, and were they dumbfounded when they saw the car come down and let me out! standing horse claimed to have met mondra- o-leeka one more time on the streets of cedko, california, on october 11, 1962. see also: aura rhanes; bucky; contactees further reading dean, john w, 1964. flying saucers and the scrip- tures. new york: vantage press. angel of the dark on several occasions, new age writer alice bryant has encountered the angel of the dark, who sometimes calls herself an angel of the divine plan. the angel stands nearly three stories tall. large, matte-dark feathers with iridescent tips cover her. she wraps her wings around herself like a cloak and wears a wooden bird mask from which a long, sharp beak extends. she is here to ta

e, which soars toward the light. i cleanse the shadow side into perfection, she says. further reading bryant, alice, and linda seebach, 1997. opening to the infinite: human multidimensional potential. mill spring, nc: wild flower press. angelucci, orfeo (1912 1993) orfeo angelucci was among the most interesting of the early contactees. unlike many of his contemporaries, he was generally deemed 22 angel of the dark ufo contactee orfeo angelucci (fortean picture library) sincere, even by skeptics who tended to see him as something of a religious visionary in a flying-saucer context rather than as a cynical exploiter of the credulous. angelucci's initial contact allegedly occurred on may 24, 1952, in burbank, california. driving home from work at an aircraft factory, he saw a saucer, which em

r a truth to the public. wettlaufer insisted that ashtar is not a metaphysical philosopher or rambler and moreover, he cannot be reached via channeling (though van tassel s own method of communication seemed indistinguishable from channeling to most observers. the statement goes on, the ashtar of ashtar command is a real personality. a clone of the original ashtar, and is dangerous. a disobedient angel (wettlaufer, 2000. the name ashtar may owe its inspiration to a nineteenth-century work, oahspe, the 28 ashtar product of alleged angelic dictation to new york occultist john ballou newbrough. in this complex alternative history of earth and the universe, ashars are guardian angels who sail the cosmos in etheric ships. oahspe had a wide readership among devotees of the early contactee moveme

a life review in which significant events are rapidly played out either in order of their occurrence or all at once in, as moody puts it, a display of visual imagery. incredibly vivid and real. the percipient feels great love and warmth emanating from this being, who is usually interpreted as a divine figure from the individual s own religious tradition. some see it as god or christ, others as an angel. all, however, feel that the being is an emissary, or a guide. moody characterized the meeting with the being of light as perhaps the most incredible common element in the accounts. other researchers who followed in moody s wake, however, only ambiguously replicated this particular finding. kenneth ring, margot grey, and others found fewer such encounters in their own samples of people who h

nconcerned arturo entered his house. asked where he had been, he said he had been living with the little men. they fed him food and honey-flavored milk and played games with him. the investigators interviewed local police, who confirmed the mysterious disappearance and the equally enigmatic reappearance. driving a six-ton truck between la tinaja and tierra blanca at 8 a.m. on may 22, 1973, manuel angel gonzalez suddenly saw five small figures standing in the road in front of him, holding their arms up in the air. he slammed on the brakes barely in time to keep from running into what he assumed were small children. as he sat in his cab trying to recover his wits, he had a chance to look more closely at the figures. now they looked like adults, only two feet tall, perfectly proportioned, wit

FAUST

as if you first prepare the ground with every sort of idle folly, knead and make ready your pretty dolly, as many romance tales expound. faust i ve appetite without that too. mephistopheles now jests aside, no more ado. with that good, lovely child, indeed, i tell you once for all, we can t use speed. there s nothing here to take by storm; to strategy we must conform. faust get something that the angel owns for me! oh, lead me to her place of rest! get me a kerchief from her breast, a garter to my ecstasy! mephistopheles now just to prove that i will be of helpful service in your agony, we ll lose no moment in delay. i ll lead you to her room this very day. faust and shall i see her? have her? mephistopheles no! for she ll be at a neighbour s for a chat or so. while she is gone, all by you

that, motherly, instructs thee day by day, bids thee the cloth upon the table neatly lay, even make the sand at thy feet decorate. o darling hand! so godlike in thy ministry! the hut becomes a realm of heaven through thee. and here! he lifts one of the bed curtains. what bliss and awe lay hold on me! here for whole hours i fain would tarry. o nature! here didst thou in visions airy mould her, an angel in nativity. here lay the child; with warm life heaving the tender bosom filled and grew; and here, with pure and holy weaving, the image of the gods was wrought anew! and thou, o faust, what led thee here? i feel my very inmost being reel! what wouldst thou here? what weights thy heart so sore? o wretched faust! i know thee now no more. does magic play about me, sweet and rare? some force i

that in spending she must feel confined; we could branch out far more than many do. my father left a pretty property behind, a house outside the town, a little garden too. yet now i ve pretty quiet days. my brother, he is a soldier lad. my little sister s dead. a deal of trouble with the child did i go through; yet once more would i gladly undertake the bother, i loved the child so much. faust an angel, if like you. margaret i brought it up and it was fond of me. father had died when it was born; we gave our mother up for lost, so worn and wretched, lying there, was she. and she grew well so slowly, bit by bit, she could not think of suckling it herself, the poor babe pitifully wee, and so i brought it up, and quite alone, with milk and water; so it became my own. upon my arm and in my lap

gold. martha i mean, if you have never felt a passion? mephistopheles i ve always been received in very courteous fashion. martha i mean: has love in earnest never stirred your breast? mephistopheles with ladies one should never dare to jest. martha ah, you don t understand me! mephistopheles that distresses me! and yet i understand- most kindly would you be. they pass on. faust did you, o little angel, straightway recognize me when i came into the garden? margaret did you not see that i cast down my eyes? faust that liberty i took, you ll pardon? the daring impudence that day when coming from the church you went your way? margaret i was confused; to me it never had occurred; no one could say of me what s bad. ah, thought i, in your manner, then, has he seen something bold, unmaidenly? it

be. margaret i d not like to live with one like him! if he but comes inside the door, you see him look always so scoffingly and so half grim. for nothing has he any real sympathy; it s written on his forehead, one can see that in his sight no soul can be dear. i feel so happy in your arm, so free, so yielding, and so warm, and yet my heart grows stifled whenever he is near. faust o you foreboding angel, you! margaret it overcomes me so much too, that when he but only comes our way, i even think i ve no more love for you, and when he s there, i nevermore could pray; that eats into my heart; and so you too must feel, dear henry, as i do. faust you simply have antipathy! margaret i must go now. faust ah, can there never be upon your bosom one calm, little hour of rest, to mingle soul with sou

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e sefer yetzirah. organ of nakedness: a term for the ayin of vast face in the sefer yetzirah. o.t.o: order templis orientis, a school of the practical qabalah that was a breakout group from the golden dawn. pagan: latin-based appellation given to the indigenous spiritual traditions of western europe that preceded the colonization by christianity. paniel (hebrew: face of el: name of vast face; the angel with whom ya aqov wrestled in the torah. partzufim (hebrew: veils, curtains, faces: a term prominent in lurianic teachings for vast face, ancient father, ancient mother, small face, and the shekhinah. correspond to the letters in the name hvhy and the four qabalistic worlds. 4' 8: h" 2: 2 2:e 8% parush (hebrew: withdraw: root of the word pharisee i.e. one who withdraws from the world in piou

letters in the name hvhy and the four qabalistic worlds. 4' 8: h" 2: 2 2:e 8% parush (hebrew: withdraw: root of the word pharisee i.e. one who withdraws from the world in pious isolation. pele (hawaiian: principal name of small face in the mystical tradition of the hawaiian kahunas. pesach (hebrew: passover: a ritual delineated in torah shmoth which, in its exoteric aspect, portrays the night the angel of death passed over i.e. spared the first-born children of the israelites preceding the release from egyptian slavery. pharisees (hebrew: rabbinical jewish sect that opposed the priesthood and the sadducees and eventually assimilated orthodox authority after the diaspora. the pharisees maintained that, in addition to the written torah, god had handed down an oral tradition at mount sinai. t

FIRE OF QAYIN RITE

of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the microcosm. through the hollow reed i bring down the mystick fire from heaven and draw to the earth the royal 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 fi

FLY THE LIGHT

omething 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 divinity is sexual perversion, the original priestess of fuck and w

in a covenant with the devil in nod. in addition some initiatory grimoires present cain as being the son of samael (satan) and lilith (through possession of eve via the fruit given by the serpent. cain is thus a symbol of the self which transforms itself through dissatisfaction. fly the light is in part a symbol of the transformation through the seven heads of the dragon of the apocalypse via the angel of prostitution who rides the beast. the son of satan is also represented as a serpent. the dragon itself holds significance in that it is a relation to diabolism, in zoroastrian lore, the avestan word devak means worm which is a dragon or snake. an early form of the antichrist, called zohak and later azhi dahaka is a dragon-king who had two black and venomous serpents on his shoulders, who

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

to an operative magic,4 using the power of the hebrew language, or the powers of the angels invoked by it, to perform magical works (i am speaking, of course, from the point of view of a mystical believer in magic, like pico della mirandola) the cabalists evolved many angelic names unknown to the scriptures (which mention only gabriel, raphael, and michael) by adding to a root term describing the angel's specific function a suffix, such as "el" or "iah, representing the name of god, and such angelic names invoked or inscribed on talismans had power. abbreviations of hebrew words, by the method of notarikon, or transpositions or anagrams of words by the method of temurah, were also potent. one of the most complicated of the methods used in practical cabala, or cabalist magic, was gematria w

ivieni's canzona de amore, lib. i l l, cap. 8 (pico, p. 753; de hominis dignitate, etc, ed. garin, p. 558) 3 pico, p. 109. 99 pico della mirandola and cabalist magic qui opcratur in cabala. si errabit in opere aut non purificatus accesserit, deuorabitur ab azazale' it is possible that this could refer only to mystical operations, attempts to reach the archangels which go wrong and encounter a bad angel instead. or it could be one of the usual warnings to magicians of the preparations and purifications necessary before attempting to operate, and of the awful dangers which await a magician who makes a mistake in his magic or attempts to operate when not properly prepared. the natural magic, which carefully avoided trying to reach star demons had taken precautions against such risks as these

better not to attempt to do anything more than spiritus magic. although pico's higher magic is angelic and divine, he is not altogether safe, for there are bad angels as well as good angels. unpleasant though it might be to encounter face to face the tall dark man with red eyes, the egyptian decan demon for the first face of aries, it might be even worse to be devoured by this terrible jewish bad angel, azazael! in the forty-eighth cabalist conclusion, pico shows that he fully understands that there is a relationship between the ten spheres of the cosmos the seven spheres of the planets, the eighth sphere or the firmament of fixed stars, the empyrean, and the primum mobile and the ten sephiroth or numerations of cabala. quicquid dicant caeteri cabalisticae, ego decern sphaeras, sic decern

a (hebraic mnemonic signs) than by speaking their names.4 reuchlin treats at length of the letter-number calculations, gives many names of angels, including those of the seventy-two who form the name of god (vehuiah, ieliel, sitael, elemiah, and so on)5 and instructions how to summon the more familiar raphael, gabriel, and michael.6 through reuchlin, pico's cabalist magic leads straight on to the angel magic of trithemius or of cornelius agrippa, though these magicians were to work it in a more crudely operative spirit than the pious and contemplative pico. pico's oration on the dignity of man echoes throughout with the words magia and cabala; these are the basic themes of his 1 pico, p. 112. 2 johannes reuchlin, de arte cabalistica, haguenau, 1517. 3 for example, the 19th magical conclusi

, p. 973. 120 pseudo-dionysius and theology of a christian magus the angelic continuation beyond the stars was of course normal to christian thought, and is, for example, exquisitely expressed in terms of music by shakespeare's lorenzo: sit, jessica. look how the floor of heaven is thick inlaid with patines of bright gold: there's not the smallest orb which thou beholdst but in his motion like an angel sings, still quiring to the young-eyed cherubins' lorenzo, as he gazes at the night sky, is contemplating the marvellous fact that the harmony of the spheres connects with the celestial choirs of the angelic hierarchies. as pseudo-dionysius was immensely important to ficino for the synthesis of neoplatonism with christianity so, too, he helped pico to build the bridge between jewish cabala a

FRATER ELIJAH ANGELS OF CHAOS

the fore front of your consciousness throughout the remainder of this essay: elijah s law- you shall know truth by it s paradox. godel s law- there are no absolutes (this law is false) grendel s law- there is no limit to desire other than desires needs. i hope the meaning of this introduction will become more clear as i approach the concept known as knowledge and conversation of the holy guardian angel, from the chaotic perspective outlined above all in the light (and dark) of truth. 1 theory in a way it s all, a matter of time, i will not worry for you, you ll be just fine, take my thoughts with you and when you look behind, you will surely see a face that you recognize. your not alone, i ll wait till the end of time, open your mind, surely its plain to see- olive the best way for me to i

ve outlined above all in the light (and dark) of truth. 1 theory in a way it s all, a matter of time, i will not worry for you, you ll be just fine, take my thoughts with you and when you look behind, you will surely see a face that you recognize. your not alone, i ll wait till the end of time, open your mind, surely its plain to see- olive the best way for me to illustrate what the holy guardian angel is, is to tell you of my own form of the operation and the results there of. before doing so i would like to recant a brief history of the origins of the hga as i have come to know them[*1 for a more detailed account and the historical manuscripts please refer to: the sacred magic of abramelin the mage, translated by s.l. macgregor mathers; dover books] a long time ago in a land far-far away

e searched the world and found tricksters and black magicians, but none of these satisfied his quest for meaning and truth [no duhh. one day in his later years he ran across a mage living in isolation named abramelin. this guy seemed to be in contact with some real truth here and initiated our wandering seeker with secrets of the quabalah, and a type of sacred magic for achieving contact with the angel (in relation to the most high. the full details of this sojourn are detailed in the first chapter the sacred magick(*1. chapter 2 gives the mind set to adopt and prayer-form rituals (which obviously must be personalized to the magician using them. the third chapter gives other magic s to poke around with (such as summoning an army to do your bidding) anyway, it is a good book and i suggest y

f illusion. the hga is a manifestation from probable time, of the self (distinguished from the self) in unity and perfection of it s will. the hga is a reflection of perfection of the magus. unity is desired to align more fully with the will [i shall not touch upon the black or white brotherhood, and shall talk more fully of something called the scarlet brotherhood. there is another aspect of the angel which is a reflection across the tree of life into the tree of death, this is a natural course, as every action includes it s inverse. the hga is also an independent being. as the hga is partly an astral construct of which energy (prayer-form) is devoted to allow for manifestation. the angel has access to knowledge (both mundane and magical) that is currently beyond the magicians scope and c

manifestation. the angel has access to knowledge (both mundane and magical) that is currently beyond the magicians scope and can reveal all manner of things. there is a self which underlies self and transcends the temporary ego manifestation of the magician. this ego is a mask of the self(aka kia, shhh. the ego is of the self and by the self. identification is both the key and the cage here. thee angel is the thin silver cord of the horizon; demarcation zos-kia. the angels unity with chrnzn is explosion of duality to a continuous transformation. see also appendix vi. subscribing to all of the above can be of great benefit to the magician because it offers him/ her a handle in the formulation/ invocation of the angel, as well as a magnificent channel with which to learn, grow and explore th

FRATER U D PRACTICAL SIGIL MAGIC

ue seems to be reasonable, but then, of course, it is suited only for long-term operations. nevertheless, it cannot be denied that sigils are more effective in relation to how completely they have been obliterated from consciousness. ray sherwin has presented an explanatory model which is quite enticing.13 to explain the illustration it should be mentioned that sherwin considers the holy guardian angel (cf. the abramelin system) as being the psychic censor (a somewhat unconventional interpretation which has its source in chaos magic. the term kia is taken from spare fs system and is explained by sherwin fs description of point k. now, a and b join to construct the sigil, which then has to be implanted in d. if d refuses to accept the sigil, it is pro bably because it does not understand it

ll achieve a direct connection to the unconscious. the altered state of awareness, c, marks the point of intersection between a, b and d. it may switch off the censor completely and thereby provide direct contact between these areas of the psyche. 98/ practical sigil magic sherwin fs model a= ego, will, belief b= awareness, perception consciousness: individuality, awakeness hga= the holy guardian angel= censorship mechanism reactive mechanisms c= altered consciousness, gliminal state of consciousness h d= sub/unconsciousness, sleep, true will e= macrocosm, chaos k= kia, soul, individuality without ego but how does it work/ 99 to begin with, this model suffers, like most modls do, from being overly one-sided. it pretends that the barrier of the cens gsemi-permeable h membrane or filter whic

magical power itself. salve atque vale! ubique daemon. ubique deus. 123 glossary a. a..astrum argentum or silver star. a magical group founded by aleister crowley based on the teachings of the hermetic order of the golden dawn. abramelin system.a potent cabbalistic system of magic. it involves six months in prayer, following which you achieve gthe knowledge and conversation of your holy guardian angel h this angel provides information on how to control demons so that they will bring you whatever you desire. agrippa.henry cornelius theophrastus bombastus agrippa von nettesheim (1486-1535) was a famous alchemist, astrologer and magician. his three books of occult philosophy or magic is considered to be a classic work. aiwass-revelation.in 1904, aleister crowley greceived h the book of the l

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

usa (760) 757- 6600 (760) 721- 3806 (fax) e-mail: rosfshp@rosicrucianfellowship.l: freemasonry and catholicism by max heindel [1865-1919] an exposition of the cosmic facts underlying these two great institutions as determined by occult investigation the rosicrucian fellowship international headquarters p.o. box 713 oceanside, california, 92054, u.s.a. table of contents* part i: lucifer, the rebel angel* part ii: the masonic legend* part iii: the queen of sheba* part iv: casting the molten sea* part v: the mystery of melchisedec* part vi: spiritual alchemy* part vii: the philosopher's stone--what is it and how it is made* part viii: the path of initiation* part ix: armageddon, the great war, and the coming age part i lucifer, the rebel angel the rosicrucian fellowship aims to educate and co

their great leader will be made plain in the following articles; for the present, suffice it to say, that in the earth period, when various planets were differentiated to provide proper evolutionary environment for each class of spirits, the angels under jehovah were set to work with the inhabitants of all planets having moons; while the lucifer spirits have their abode upon the planet mars. the angel gabriel is representative on earth, of the lunar hierarchy, presided over by jehovah; the angel samael is ambassador of the martial forces of lucifer. gabriel (who announced the coming birth of jesus to mary) and his lunar angels are therefore the givers of physical life, while samael and the hosts of mars are the angels of death. thus originated the feud in the dim dawn of this cosmic day

y water' at the temple door to quench the spirits seeking light and knowledge and to inculcate faith in jehovah. as the vernal equinox is said to be at the first point of aries, no matter where in the constellations it falls by precession, so the point where the human seed-atom comes from the invisible world and is taken in hand by the lunar god of generation, jehovah, through his ambassador, the angel gabriel, is esoterically the first point of cancer. this is the cardinal sign of the watery triplicity, and is ruled by the moon. there conception takes place; but were the form built of water and its concretions alone, it could never come to birth, so four months later when the fetus has reached the stage of development corresponding to the second sign of the watery triplicity, scorpio, the

n the liver) and when the silver cord is tied by the seed-atom of the vital body (located in the solar plexus) the spirit dies to life in the super- sensible world, and quickens the body it is to use in its coming earth life. this life on earth last until the course of events foreshadowed in the wheel of life, the horoscope, has been run; and when the spirit again reaches the realm of samael, the angel of death, the mystic eighth house, the silver cord is loosed, and the spirit returns to god who gave it, until the dawn of another life-day in the school of earth beckons it to a new birth that it may acquire more skill in the arts and crafts of temple-building. about five months after the quickening, when the last of the watery signs, pisces, has been passed, the representative of the lucif

FULLER J F C SECRET WISDOM OF THE QABALAH

y are gathered in this place. 19 (10) uvklm malkuth, kingdom, or dominion. as kether is the harmony at the beginning, so is malkuth the harmony at the end; the first the head and the last the feet of adam qadmon. the divine name attached to this sephirah is adonai- the tetragrammaton. malkuth is also called the queen, shekinah, and havah- eve. it is the seat of the nephesh, the instincts, and its angel is metatron, the angel of the covenant, the letters of whose name equal in numerical value those of shaddai, namely 314. behold, i send an angel before thee, to keep thee in the way, and to bring thee into the place which i have prepared. beware of him, and obey his voice, provoke him not: for he will not pardon your transgressions: for my name is in him. 20 the tree of life. the ten sephiro

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

tic world. in the assiatic world, the world of matter, in order to redeem himself, of necessity he has to tempt the earthly adam. his task there is to cause death, that is to reverse the life process; as the zohar says, gthe end of all flesh has come before me [sammael) h; for he, as the evil serpent, gtakes away the souls of all flesh h, 12 that is he liberates them from matter. he is called the angel of venom, of poison, of death; for sam means gpoison h and el means gangel h. his number is 131, that is trinity set between two unities, the whole adding up to 5- the microcosm. his world is now the yetziratic world reversed; that is to say assiah is the simulacrum, shadow, or image, of yetzirah. its three supernal sephiroth are tohu, the formless, bohu, the void, and chshk- darkness. its s

on lasts he is the messiah, but once it has faded away he is again man, yet charged with a terrific power which according to his will is a power for good or for evil. the existence and possible employment of this force constitute the great secret of practical magic; it is the wand of thaumaturgy and the key of black magic. it is the edenic serpent who transmitted to eve the seductions of a fallen angel. the astral light warms, illuminates, magnetizes, attracts, repels, vivifies, destroys, coagulates, separates, breaks and conjoins everything under the impetus of powerful wills. god created it on the first day, when he said: glet there be light. h this force of itself is blind but is directed by egregores, that is, by chiefs of souls, or, in other words, by energetic and active spirits. 18

en through baptism and prayer the heaven was opened, and the holy ghost descended in a bodily shape like a dove [symbol of binah] upon him, and a voice came from heaven, which said, thou art my beloved son; in thee i am well pleased. 7 today his nominal and actual followers still number six hundred and eighty millions. mahomet, at the age of thirty-five, retired into a cave and was visited by the angel gabriel, the messenger of god; he emerged an illumined adept. his followers conquered half the known world of their day, established a wonderful civilization, and still number two hundred and ten millions. is this omission, this negative period, a coincidence in these three lives? the answer is gno h, and this answer is conclusively proved by examining the lives of the lesser masters. moses

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

is people from mt. sinai, still they were constantly lapsing into the worship of baal and ashtaroth, which fact shows how deeply rooted was the belief in a dual or triune god. it is plain that this "lord" the fierce anger of whom was kindled because of their digressions, was none other than the jealous male god which had but recently been elevated to the dignity of a supreme creator. although the angel of the lord when he came down from gilgal commanded his followers to "throw down the altars of the people of bochim" they nevertheless continued to do evil in the sight of the lord, and "followed other gods, of the gods of the people that were round about them, and bound themselves unto them and provoked the lord to anger "and they forsook the lord, and served baal and ashtaroth. and the ang

lptured representation of a huge and ferocious figure, bearing a drawn sword and surrounded by slaughtered children, while mothers appear weeping for their slain. this figure is said to be of great antiquity. mary, the mother of jesus, like mai, the mother of gatama buddha, was regarded by certain sects in the earlier ages of christianity as an immortal virgin whose birth had been announced by an angel.[126] she was in fact the ancient virgin of the sphere--the mother of the gods--the queen of heaven [126] see gospels of mary and the protovangelion. as soon as christ was born he conversed with mary, as did also crishna with his mother, informing her of his divine mission. crishna was cradled among shepherds, so was christ. cansa, fearing the loss of his kingdom, sought to destroy the life

possession of the world as long as she wishes; but you remain with me" while the father is drawn away from earth to heaven, edem, in the meantime is bringing woes innumerable upon man. naas, who has received his evil nature from her, and who is a child of the devil, has debauched eve "henceforward vice and virtue are prevalent among men" the father seeing these things dispatches baruch his third angel to moses, and through him spake to the children of israel, that they might be converted unto the good one. but the third angel, naas, by the soul of which came from edem upon moses, as also upon all men, observed the precepts of baruch, and caused his own peculiar injunctions to be hearkened unto. again, after these occurrences baruch, the angel of the good one, was sent to the prophets to w

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

e divine light into the matter, the lvx. perform what other opera255 tions you wish and then remove the tablets and continue the alchemical processes as usual. in the intervals between the stages etc. act as here prescribed. descriptionofthe plane. a beautiful garden in which is a fountain issuing from a pillar and filling a large oblong basin with a certain white water.thisplace is guarded by an angel with a caducean wand, who represents metatron onthisplane. ask him to bring you before thethroneof the governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 angels of the elements, the red king and white queen etc. and many other symbolicforms. ask the g

ou-comenot with us;delay,255in hope of increased strength and clear insight into analogies between man the microcosm and the universal macrocosm, which passes up to the divinest essence we can conceive,andbeyond it. in the second order, we are still very human but not onlyappendixd129human-weareattemptingto be ultra-human, i.e, divine.ifyou enter there, you must be in thought and practice like an angel, one who has passed beyond contract worship. unless while with us you can conceive and act as both a sister and a brother at once, you will become a curse to yourself and a stumbling block unto us, unless you can forget yoursex,-bythe holy tetragrammaton i beseech you to be absent. we do not ask you to be unsexed in your private life,thatis a stage necessary only in a far advanced grade, to

ating the names and holding our swords towards heaven.thishad the effect of attracting a rushofenergy, deo date feelingitchiefly in her right arm, showingitto be an energy impelling to action. a gigantic, mail clad angelappendixf133appeared, with winged helmet, and great flame-coloured wings fromhis shoulders. there wassome diversity ofopinion concern255 ing his sword. one frater thought that the angel (who was evidently phaleg) had the hilt in one hand and the point in the other, while the blade seemed to encircle the universe. another frater saw it as the flaming sword, others of us saw it as a straightshaft ofwhiteflame.we all held the points of our swords to the angel's breast from which rushed such tremendous force that our arms received a sort of electric shock.behind the figure was

GILBERT THE MAGICAL MASON

ny instances of such events, which we generally class as miracles; some of them are as well authent255 icated as any points in ancient history.theisraelitic passage of the red sea, the swallowing of jonah by a whale which broughthimforth again alive, and the ascension of jesus, are examples.thepower of prophecy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. angel visitors comebutrarely now from the realms of glory; is heaven more distant? or have men grown cold? rosicrucians are nothing if not christians, and christians have ever believed in miracle, or have ever acknowledged the existence of an omni255 potence 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 t

r- the hypothetical ether of the light waves. a true medium indeed, but there is an even rarer state in which we are equally bathed, the akasic so-called astral light, of which our senses are all too gross to form any conception; yet this unseen and almost inconceivable film is ever around us, and takes an impression of every event and form that exists and that ever has existed.itis the recording angel of the exoteric scriptures, to it refers the adept who has the spiritual vision, and there he finds recorded every event of the past; there he sees engraved by natural law the record of all the history of the world; there all may be seen, and the only limit to the discovery of the past is the limit of the self development of the power to see. shortly then, spiritual wisdom is the true high m

stated:thereis in heaven a treasury called guph, and all the souls which were created in the beginning, and hereafter to come into this world, god placed therein: out of this treasury god furnishes children in the womb with souls.a further commentary in symbolic language narrates how the power, perceiving a child's body to be in formation, sends for a suitable ego to inhabit it.god beckons to an angel who is set over the disembodied souls, and says to him 'bring me such a soul; and this has been always done since the world began: he appears before jehovah, anda further glance at the kabalah 107worships in his presence, to whom jehovah says 'betake thyselfto this form' instantly the soul excuses himself, saying 'governor of the world, i am satisfied with the world in which i have been so l

rsquatuorcoronatorum,vol. 1 (1886-88, pp.ss2558.]13. angels:jewish, christian and pagantheexistence of angels is asserted by almost all religions, and both the new testament and the old hebrew sacred books contain many references to the powers and actions of angelic beings in their heavenly abodes, and also oftheir interference in the affairs of this world, and of its inhabitants.ourenglish word 'angel' appears to have come to us from a greek source, the wordo.'y'yeaos, aggelos (in greek the double gamma=g,was pronouncedng).almost all the new testament was written in greek originally, except perhaps the gospel of matthew, which appears to have been composed in aramaic hebrew.theword angel meant a messenger, and so the human idea of an angel is that of a spiritual being from a higher plane

and ephesians i. 21. gregory the great imagined that the existence of angels preceded the creation of our world, while augustine had it that they were created on the first day.thesecond synod of nice postulated an ethereal body for the angels as a vehicle for their spiritual actions; this was ina.d.787. in the curious tract called theshepherdofhermasit is assertedthateach man has a good and a bad angel concerned in his life. st ambrose recommended the invocation of angels, and a system of dedicating churches to angels grew up and has never been condemned by any church authority.inancient egypt there is no very definite mention of angels as spiritual messengers, unless we consider the many minor deities as such. they were inferior to the great gods, were spiritual ideals, had definite earth

GILBERT THE SORCERER AND HIS APPRENTICE

o represent the scriptures as a collection of acrostics, anagrams, and riddles.rees'cyclopaediahas also an article of fair length on the subject,butit is generally adverse to the claims advanced by the cabbalists. rees gives the following account of the origin of the cabbala 'the jews derive the mysteries contained in the cabbala from adam; and assert that whilst the first man was in paradise the angel rasiel brought him a book from heaven, which contained the doctrines of heavenly wisdom; and that when adam received this book, angels came down from heaven to learn its contents, but that he refused to admit them to the knowledge of sacred things entrusted to himself alone; that, after the fall, this book was taken back into heaven; that after many prayers and tears god restored it to adam;

olds his magic wand half hidden beneath his cloak. he isprudence.thetarot5910. the wheeloffortune.a wheel ofsevenspokes (the two halves of the double-headed cards make iteightspokes, whichisincorrect) revolving (between two uprights).onthe ascending side is an animal ascending, and on the descending side is a sort of monkey descending; both forms are bound to the wheel. above it is the form of an angel (or a sphinx in some) holding a sword in one hand and a crown in the other. this very complicated symbol ismuchdisfigured, and has been well restored by levi.itsymbolisesfortune,good or bad.ii.strength or fortitude.awoman crowned with crown and cap of maintenance, who calmly, and without effort, closes the jaws of a furious lion. she representsstrength. 12. the hanged man.this extraordinary

s from a sort of gibbet by one foot (his hands areboundbehind his back in such a manner that his body forms a triangle with the point downwards, and his legs a cross above it (two sacks or weights are attached to his armpits) he symbolisessacrifice. 13. death.a skeleton armed with a scythe (wherewith he mows down heads in a meadow like grass. he signifiestransformation,orchange. 14. temperance.an angel with the sign of the sun on her brow pouring liquid from one vessel into another. she representscombination. 15. the devil.a horned and winged demon with eagle's claws (standing on an altar to which two smaller devils are bound by a collar and cord. inhis.left hand he bears a flame255 headed sceptre. he is the image offateorfatality,good or evil.16. the lightning-struck tower.a tower whose u

eempress.,sf?14th 4theemperorm('15th5thehierophant,tj16th 6thelovers 1ii17th 7thechariotnqlj18th 8 strength (justice at one time)tlfi,19th 9thehermit (prudence)11j120th 10thewheel of fortune.=2j.21st11justice (strength at one time),22nd 12thehanged manr:\723rd 13death1t\24th 14 temperance0t25th 15thedevilv's26th 16thetoweris27th 17thestar-28th 18themooni't(29th 19thesun.,030th 20thelast judgment (angel)c',0,31st 21theuniverserlh32nd first cometh the one numbered 0, the circle of the heavens, the negative; then 1 the circle opened out into a right line, the positive. these two numbers have corrupted egyptian titles attached to them which are to the 0 mat; to the 1pogod:these are"'q.-maut- thepekht- stretch out- extension- the mother-goddess of all extended through the universe 'and above th

GNOSTIC HANDBOOK

: when he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the the gnostic handbook page 31 foundations of the earth: then i was by him, as one brought up with him: and i was daily his delight, rejoicing always before him. proverbs 1:20-33, 8:22,27-30. this great being, both royal and feminine, who being neither god nor the eternal son of god, neither angel nor saint, receives the veneration of the one who accomplishes the old testament, as well of the one who is the begetter of the new testament; who is she, then, but the truest humanity, the purest and most whole of beings, the macrocosmic whole, the living soul of nature and of the universe eternally united and uniting in the process of time with the divine and uniting all that is. the pilla

of darkness in which it had been engulfed. the torah, that is, the divine teachings as revealed to moses had, it was held, been successively perverted by false expositors. the dead sea scriptures, theodore gaster, doubleday, ny. the essenes, jesus and the foundations of gnosticism the work of jesus is central to the transformation of the gnostic tradition. jesus as a preexistent spirit; the arch-angel michael took human form so he could show the way back to the pleroma. he was born and lived as a human with the same potential for failing; same potential for suffering as all humans, he experienced the tides of the material world and overcome them. he traveled the world in his "so-called" missing years, studying in both india and britain, bringing the threads of the mystery tradition to a c

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

re are two memory systems, the unconscious (at the astral level) and the mediator self. this means that while certain problems can be resolved at the psychological level (the unconscious, some cannot. according the gnostic must always be aware of the limits of the mind. a good way to conceptualise these limits is in what is known as the three a s. the three a s the three a s are animal, adept and angel. each represents an image of a certain level of human consciousness. the animal is the body, the adept the mind and the angel, the developing higher self. each can only exist correctly at the level to which he is assigned. the animal and adept make good servants but very bad masters. the animal is the body which we have as an interface to the physical world, if it is allowed to go its own me

ritual life whatsoever. the mind is a scribe, a record keeper, even a grand machine, it is not the true self. the mind is a difficult thing to control, and yet it must be forced to submit. the mind will rebel, demand rights, give us strange thoughts, dreams and nightmares, yet ultimately it has no real power. it is a glorified computer, a good model, certainly, but a computer no less (fig 16) the angel is the true self, the spark of light. it exists only in potential and must be brought into action through transfiguration. when the angel becomes the centre of gnostic theurgy page 68 one's existence the animal and adept (and other related systems) fall into place. however, since we are in a fallen system, there will always be a battle until matter is finally rectified. even if the animal an

of gnostic theurgy page 68 one's existence the animal and adept (and other related systems) fall into place. however, since we are in a fallen system, there will always be a battle until matter is finally rectified. even if the animal and adpe are forced into obedience, since matter by its very nature is demiurgic, the war will continue until the omega day. the idea of calling the higher self an angel or even better, the holy guardian angel (hga) is to destroy intellectual models and concepts. the term hga sounds so utterly ridiculous, so beyond the intellect, that it serves its purpose. it emphasises how alien our true self is to worldly definition. in the gnostic tradition there are three phases of coming into an experience of the true self, they are the external angel, knowledge and co

tterly ridiculous, so beyond the intellect, that it serves its purpose. it emphasises how alien our true self is to worldly definition. in the gnostic tradition there are three phases of coming into an experience of the true self, they are the external angel, knowledge and conversation of the hga and union with the hga. each stage has its own characteristics and dangers (fig 17) the holy guardian angel the first stage:the external angel the first stage in the spiritual life is to experience the hga as a separate entity. as a novice in the gnostic tradition we experience the battles with the animal and adept, and sense the hga as a far away goal. in many traditions (such as bhakti yoga) the hga is seen as a focus of devotion and veneration. it is even sometimes visualized as a deity or pers

troying links with the demiurgic kingdom and invoking the true self. this is the first stage. the second stage: knowledge and conversation the second stage is where the gnostic begins to make contact with his hga. this is a dangerous period. so many times gnostics and would be gnostics confuse metamorphs (false personalities) with the true self. even worse, they confuse fig 17 phase one: external angel phase two: knowledge and conver- phase three: union: the new man adept hga hga adept homo novus gnostic theurgy page 70 communication from their own inner self with communication with the source of all, and become prophets of their own little faiths. it is important that this stage be handled with care, we must not confuse the personal hga with the father of wisdom nor with false personaliti

GOETIA LUCIFERIAN

t is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of the emerald light. i charge thee with guarding this book by the dreams of those unwilling to grow and become in the light of the serpent-angel. by air and dream we enter the circle 4 5 the preliminary definition of magick& black magick it is significant to explain the definitions within the context of this book, to not only in some manner set the foundation but also the suggestion of a successful application of this grimoire. this book is not meant for the individual to develop profane behavior, antisocial actions nor abhorrent phi

independent mind and existed independently from the natural order and roused all other fallen angels to stand strong. in this context, lucifer was creating order from chaos. this is a seeming model of the initiate, that we work towards recognizing our own sense of being, and to expand the circle of control. the daimons/djinn of the goetia are initiatory forces as well. consider the definitions of angel and demon. the significance is beneficial in the context of this grimoire. angelic spirits are solar/air based spirits who posses a higher articulation of being, that is, they resonate with the more developed aspects of the self i.e. communion with the initiatic guide/holy guardian angel. demons are spirits/fallen angels which proceed to grow in shadows and the darkness of the earth, but are

gy (high sorcery) has not been a connection in detail explored until now. theurgy is high magick, or high sorcery. it is the development of the self in light and aimed at bettering ones being on numerous levels. light may refer to the perception of being, as lucifer who is the lord of the sun and the emerald crowned initiator of magick. theurgy would be the path of invoking the genius or guardian angel of the self. this operation has been dealt with in length in the works of abramelin, aleister crowley s liber samekh and equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was translated by charles wycliffe goodwin and publi

brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was translated by charles wycliffe goodwin and published in 1852. it was indeed aleister crowley who asserted correctly so that the supreme ritual was the one to invoke the holy guardian angel, as this led to the path of individual perfection. this is a common ground of which the left hand path and the right hand path practitioner may agree. the paths become clearly defined when the rhp seeks to reach spiritual perfection, then letting the consciousness be joined in union with the divine light, or the hebrew ain soph, which is limitless light. the lhp practitioner views consciousn

ioner may agree. the paths become clearly defined when the rhp seeks to reach spiritual perfection, then letting the consciousness be joined in union with the divine light, or the hebrew ain soph, which is limitless light. the lhp practitioner views consciousness and being as beautiful, sacred and worth developing and strengthening. the consciousness from the unveiling of ones true will or daemon/angel would seek to further become like lucifer and be independent, isolate and separate from the ain soph, or limitless light. one should remember, it is the limitless light from which azazel lucifer sought to be independent from. the goetia is indeed a tough, powerful and to some a dreadful real grimoire. those who have hissed and vibrated the sacred names and candle lit summons of the demons of

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

word which debarred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein the magician is enclosed. the last phrase of the ritual declares the pentagrams aflame about him, and invokes once again the holy guardian angel so that the operation is sealed with the stamp of the divine light (see figure 87, in regardies tol) one of the highly significant and important results of this ritual, if rightly performed in the manner indicated, is the cleansing of the entire sphere/aura of personality. only a little practice will demonstrate to us as to whether we are succeeding in obtaining the required effect. there sh

sense of individuality but the basis of matter itself, and its concomitants of energy and physical life. these monads are at the root of the cell as of a mineral, brain matter as well as of vegetable life. the result of the formulation of the circle of fire and the flaming pentagrams, the vibration of the god-names and the invocation of both the angels of the cardinal points and the holy guardian angel, is that gradually the coarser cells or monadic atoms are ejected from the sphere of consciousness. to take their place other lives, more sensitive and refined, of a finer grade of spiritual substance, are attracted to the sphere of being, and infused into the very substance of the physical and invisible constitution. thus a vital purification takes place, enabling the influence of the holy

that gradually the coarser cells or monadic atoms are ejected from the sphere of consciousness. to take their place other lives, more sensitive and refined, of a finer grade of spiritual substance, are attracted to the sphere of being, and infused into the very substance of the physical and invisible constitution. thus a vital purification takes place, enabling the influence of the holy guardian angel to penetrate the refined brain and mind to diffuse through out the personality its presence and grace, an important preliminary to magical progrecethe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:53 am lesser invoking ritual of the pentagram (lirp) the lesser rituals of the pentagram, or commonly called le

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

invoking pentagram. thrust the wand through the center of the figure and vibrate "agla" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters (remain in the north and say "in the divine name adonai ha-aretz, i open this temple in the element of earth. may the archangel uriel look with favor upon this ceremony! may the angel phorlakh and the ruler kerub be also in attendance! i have gained admission in this temple through the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

ust the wand through the center of the figure and vibrate "eheieh" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters. return to the east (remain in the east and say "in the divine name elohim tzabaoth, i open this temple in the element of water. may the archangel gabriel look with favor upon this ceremony! may the angel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creativ

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

and through the center of the figure and vibrate "yod heh vav heh" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters. return to the east (remain in the east and say "in the divine name shaddai el chai, i open this temple in the element of earth. may the archangel raphael look with favor upon this ceremony! may the angel chassan and the ruler aral be also in attendance! i have gained admission in this temple through the badge of the caduceus of hermes. hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the k

GOLDEN DAWN RITUALS D

e performing each individual invocation. during each separate invocation, hold the appropriate elemental tool in the left hand. for example, for a, you would be holding the lamp, for b, you would be holding the bread and salt etc. here is the invocation that is used for all twelve. refer also to the chart on the next page to fill in the names of each zodiacal band. 7 sign divine name hebrew tribe angel color a hwhy h gad melchidael red b whhy w ephraim asmodel red-orange c hhwy z manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon-yellow f ywhh y naphthali hamaliel yellow-green g hyhw l asshur zuriel emerald h yhhw n dan barchiel green-blue i hhyw s benjamin advachiel blue j whyh u zebulun hanael indigo k hwyh x reuben cambriel violet l wyhh q simeon amnitz

h. betwixt the light and the darkness do vibrate the colors of life. i supplicate those powers and forces governing the powers and forces of the nature, place and authority of the sign (zodiacal) by the majesty of the divine name (divine name) with which in earth, life and language i ascribe the letter (hebrew letter) to which is allotted the symbolic tribe of (hebrew tribe) and over which is the angel (angelic name) to bestow this present day and hour and confirm their mystical and potent influence upon the color (zodiacal color) of this lotus wand which i hereby dedicate to purity and occult work. may my grasp upon it strengthen me in the work of the nature and attributes of (zodiacal sign. note: as you are reciting the invocation at each quarter, it is important that you trace in the ai

GOLDEN DAWN RITUALS ENOCHALL

sonal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 enochian a: in/ of/ on/ the/ with. a babalond: of a harlot. a boapri: let them serve you. a cocasb: the time. a cro odzi: hast thy beginning. aaan: kerubic angel of water angle of fire tablet. aab: cacodemon of fire angle of earth tablet. aabco: commanding angel of air angle of water tablet. aacc: subservient angel of fire angle of air tablet. aadt: kerubic angel of air angle of water tablet. aaetpio: senior of mars on the fire tablet. aaf or aao: amongst/ among aai: amongst you/ cacodemon of fire angle of earth tablet. aai grosb: amongst you a bitte

demon of fire angle of earth tablet. aabco: commanding angel of air angle of water tablet. aacc: subservient angel of fire angle of air tablet. aadt: kerubic angel of air angle of water tablet. aaetpio: senior of mars on the fire tablet. aaf or aao: amongst/ among aai: amongst you/ cacodemon of fire angle of earth tablet. aai grosb: amongst you a bitter sting. aaiom: amongst us. aair: subservient angel of air angle of earth tablet. aal: cacodemon of earth angle of air tablet. aala/ ala: placed you. aala: put/ place (v) aana: kerubic angel of water angle of fire tablet. aanaa: kerubic name of water angle of fire tablet. aao ial pir gah: amongst the flames of first glory. aao: aaf/ among/ cacodemon of water angle of air tablet. aaodt: angel, also known as aadt. aaoth: name of mercury perimet

aala: put/ place (v) aana: kerubic angel of water angle of fire tablet. aanaa: kerubic name of water angle of fire tablet. aao ial pir gah: amongst the flames of first glory. aao: aaf/ among/ cacodemon of water angle of air tablet. aaodt: angel, also known as aadt. aaoth: name of mercury perimeter. aaozaif: senior of jupiter on the air tablet. aapdoce: senior of venus, on the fire tablet. aavan: angel, also known as aaan. aavna: angel, also known as aana. aax: cacodemon, counterpart of the angel axir. aaxp: subservient angel of air angle of water tablet. ab: angel (filia filarum lucis) associated with luna. ab: name of jupiter heptagon 2. aba: cacodemon of fire angle of earth tablet. ababalond: of an harlot. abai: stooping. subservient angel of fire angle of earth. abaiond: governor of th

air angle of water tablet. ab: angel (filia filarum lucis) associated with luna. ab: name of jupiter heptagon 2. aba: cacodemon of fire angle of earth tablet. ababalond: of an harlot. abai: stooping. subservient angel of fire angle of earth. abaiond: governor of the second division of the aethyr pop (56. abaiuonin: to the stooping dragon. 3 abaivoninu: abai vovin. stooping dragon. abalpt: calling angel of earth angle of earth tablet. abamo: angel, also known as abmo. abaramig: abramg, prepare. abmo: subservient angel of earth angle of air tablet, also known as abamo. aboapri: serve, also see booapis. aboz: kerubic angel of air angle of earth tablet. aboza: kerubic name of air angle of earth tablet. abraasa/ abraassa: provide/ provided. abramg: abrang/ i prepare/ i have prepared. abramig: p

also known as abmo. abaramig: abramg, prepare. abmo: subservient angel of earth angle of air tablet, also known as abamo. aboapri: serve, also see booapis. aboz: kerubic angel of air angle of earth tablet. aboza: kerubic name of air angle of earth tablet. abraasa/ abraassa: provide/ provided. abramg: abrang/ i prepare/ i have prepared. abramig: prepare/ are prepared. acam: 7699. acar: subservient angel of fire angle of fire tablet, also known as acrar. acca: subservient angel of fire angle of air tablet. also known as acuca. achildao: with diamonds. acl: cacodemon of water angle of water tablet. aclondoh: in thy kingdom. acmbicu: senior of mercury on the earth tablet. acocasb: time. acon: subservient angel of earth angle of air tablet. acop: subservient angel of earth angle of water tablet

GOLDEN DAWN RITUALS F

orthily represented by the glorious sun of trapt, i beseech thee to bestow upon this symbol of the rose and the cross, which i have formed to thy honor, and for the furtherance of the great work, in a spirit of purity and love, the most excellent virtues, by the divine name of hwhy, and the great name of tudw hwla hwhy. deign, i beseech thee, to grant that the great archangel lapr, and thy mighty angel lakym may, with their power, strengthen this emblem, and through the sphere of the splendid orb of shemesh, may confer upon it such power and virtue, as to lead me by it towards the solution of the great secret. i invoke lapr, great archangel of trapt and lakym ruling the sun to aid and empower me in this work of art" step 9 let the adept recite the following from the book of genesis "and a

GOLDEN DAWN RITUALS G

letters in the air while vibrating appropriate quarter. i beseech thee to grant unto me the strength and insight for my search after the hidden light and wisdom. i entreat thee to cause thy powerful archangel (trace the letters in the air while vibrating the appropriate archangelic name, who governeth the works of (name of the element, to guide me in the pathway and furthermore to direct 5 thine angel (trace the letters in the air while vibrating the appropriate angelic name) to watch over my footstep therein. may the ruler of (name of the element, the powerful prince (trace the letters in the air while vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement

nd of this lesson) be this day present with me. bestow upon me (name the element, the strength and purity whereof ye are masters in the elemental forces which ye control, that its outward and material form may remain a true symbol of the inward and spiritual force" fire wand empowering the lesser angle of o let the adept take up the magical sword of the art and recite the following "o thou mighty angel bziza who art ruler and president over the four angels of the fiery lesser quadrangle of o, i invocate thee to impress into this weapon the force and fiery energy of thy kingdom and servants, that by it, i may control them for all just and righteous purposes" using the sword, trace over the fire wand the invoking active spirit pentagram and the invoking fire pentagram with the lion kerub wit

for all just and righteous purposes" using the sword, trace over the fire wand the invoking active spirit pentagram and the invoking fire pentagram with the lion kerub within a circle. note: when using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of n holding the chalice on high, and recite the following "o thou mighty angel banaa, ruler and president over the four angels of fluid o, i beseech thee to impress into this weapon thy magic power, that by it, i may control the spirits who serve thee for all just and righteous purposes" let the adept trace with the chalice above the fire wand, the invoking active spirit pentagram and invoking fire pentagram with the kerub in a circle as before. 7 empowering the lesser

ss into this weapon thy magic power, that by it, i may control the spirits who serve thee for all just and righteous purposes" let the adept trace with the chalice above the fire wand, the invoking active spirit pentagram and invoking fire pentagram with the kerub in a circle as before. 7 empowering the lesser angle of m let the adept take up the air dagger and recite the following "o thou mighty angel bdopa, ruler and president over the four angels and governors of the subtle and aspiring etheric o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness, that with it i may control the spirits of thy realm for all just and righteous purposes" with the dagger held over the wand, trace the invoking active spirit pentagram and the invoking pentagram of o within a circl

on thy strength and fiery steadfastness, that with it i may control the spirits of thy realm for all just and righteous purposes" with the dagger held over the wand, trace the invoking active spirit pentagram and the invoking pentagram of o within a circle with the kerub in the center. empowering the lesser angle of l let the adept hold the pantacle on high and recite the following "o thou mighty angel bpsac, thou who art ruler and president over the four angels of the denser l of o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness that with it i may control the spirits of thy realm for all just and righteous purposes" pick up the pantacle and trace over the wand within a circle, the invoking active spirit pentagram and invoking fire pentagram with the kerub i

GOLDEN DAWN RITUALS J

i will not abuse the great power entrusted to me. jxn: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self-seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. dwh: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating, nor tale-bearing, whereby strife and ill-feeling may be engendered. 3 dwsy: i also undertake

ptus minor to as high as my aspirations will take me. twklm: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with due care before acknowledging him or her to be such. such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, hua, and if i fail herein, may my rose be disintegrated and my power in magic cease" sacred oath as it relates to the tree of life let the adept, to the best of his ability, memorize and contemplate the sacred oath he or she took upon the cross of suffering. let the adept understand the relationship between the ten parts of the oath and their relationship to the tree of life. as a meditatio

GOLDEN DAWN RITUALS K

he cross by the fourth and fifth adepts) chief adept "upon this cross of obligation, i freely and unasked, on behalf of the second order, do hereby pledge myself to the due performance and fulfillment of the respective clauses of the oath taken by each member on the cross of suffering at his admission to the grade of adeptus minor" chief adept (while still bound "i invoke thee, the great avenging angel hua to confirm and strengthen all the members of this order during the ensuing revolution of the sun to keep them steadfast in the path of rectitude and self-sacrifice, and to confer upon them the power of discernment, that they may choose between the evil and the good, and try all things of doubtful or fictitious seeming with sure knowledge and sound judgment" obligation "kether: i, frater

ll not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering nor evil-speaking, nor repeating nor tale-bearing, whereby strife and ill-feeling may be engendered. yesod: i also undertake t

one has entitled you to offer yourself unto the high powers as surety for the order (chief adept re-clothes, assisted by fourth and fifth adepts. three adepts enter the vault, roll the altar aside, open the lid of pastos, and put book "t" upon the table. chief adept steps into the pastos, and stands facing the door. the three adepts join wands and cruces) chief adept "i invoke thee hru, the great angel who art set over the operations of this secret wisdom, to strengthen and establish this order in its search for the mysteries of the divine light. increase the spiritual perception of the members and enable them to rise beyond that lower self-hood which is nothing, unto that highest self-hood which is in god the vast one (the three adepts disjoin their wands and lower them into the pastos, j

GOLDEN DAWN RITUALS T

invocations of the various angels of the four watchtower tablets. spirit file 2nd key *note: in general, we activate the entire tablet with the first call, and the spiritual force with the second. the first call always precedes the second call. key 3: m utilize the third key or call to activate the row of exarp. it should as well be utilized to activate the m tablet as a whole, and for the lesser angel of the tablet. m ofm. 3 key 4: n utilize the fourth key or call to activate the row of hcoma. it should as well be employed to activate the n tablet as a whole, and for the lesser angle of the tablet. n ofn. key 5:l utilize the fifth key or call to activate the row of nanta. it should as well be employed to activate the l tablet as a whole, and for the lesser angle of the tablet. l ofl. key

GOLDEN DAWN RITUALS T3

invocations of the various angels of the four watchtower tablets. spirit file 2nd key *note: in general, we activate the entire tablet with the first call, and the spiritual force with the second. the first call always precedes the second call. key 3: m utilize the third key or call to activate the row of exarp. it should as well be utilized to activate the m tablet as a whole, and for the lesser angel of the tablet. m ofm. 3 key 4: n utilize the fourth key or call to activate the row of hcoma. it should as well be employed to activate the n tablet as a whole, and for the lesser angle of the tablet. n ofn. key 5:l utilize the fifth key or call to activate the row of nanta. it should as well be employed to activate the l tablet as a whole, and for the lesser angle of the tablet. l ofl. key

GOLDEN DAWN RITUALS U1

ine consciousness, as tud is the spiritual consciousness, trapt, the human consciousness, and dwsy the automatic consciousness. it is the divine consciousness because it is the only part of man which can touch the all-potent forces. behind yechidah are archangelic forces of which the yechidah is the manifestor. it is, therefore, the lower genius or viceroy of the higher genius which is beyond, an angel mighty and terrible. this great angel is the higher genius beyond which are the archangelic and the divine. recall the trapt clause of the adeptus minor initiation "i further solemnly promise and swear that with divine permission i will from this day forward apply myself unto the great work which is to purify and exalt my spiritual nature, that with divine aid i may at length attain to be mo

GOLDEN DAWN RITUALS U7

on is yatbc, or rest, and it giveth forms and similitudes unto chaotic matter and it ruleth the sphere of action of l. and jehovah \yhla is the perfection of creation and the life of the world to come. and its archangel is layqpx, the prince of the spiritual strife against evil, and the name of the order of angels is \ylara, the strong and mighty ones who are also called the order of thrones. the angel lphy is also referred unto hnyb. in hmkj is the radix of blue and thence is there a blue color pure and primitive, and glistening with a spiritual light which is reflected unto dsj. and the sphere of its operation is called qdx,or justice, and it fashioneth the images of material things, bestowing peace and mercy; and it ruleth the sphere of the action of the planet k. and la is the title of

g zeal, love, harmony, and it ruleth the sphere of action of the planet c and the nature of the vegetable world. and twabx \yhla is a god of hosts and of armies, of triumph and of victory, ruling the universe in justice and eternity. and its archangel laynah is the prince of love and harmony, and the name of the order of angels is \yhla or gods who are also called the order of principalities. the angel laywrs is also referred unto this sephira. the beams of hrwbg and trapt meet in dwh and thence arises in dwh a brilliant pure and flashing orange tawny. and the sphere of its operation is that of bkwk, the stellar light, bestowing elegance, swiftness, and scientific knowledge and art, and constancy of speech. and it ruleth the sphere of the action of the planet b. and twabx \yhla is also a g

GOLDEN DAWN RITUALS VENUSZAM16

brate the name strongly "o ye gods of netzach, i conjure ye by the mighty name of yhvh tzboath lord of hosts, and by the name of haniel whose throne and seat ye are.elohim, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of elohim, and vibrate the name "command unto me the presence of haniel, the angel of venus, and his intelligence, hagiel, that they may consecrate this most powerful symbol. hagiel(vibrate 7 times, i conjure ye potently to make manifest your presence within my soul that this talisman of venus may be charged. come now, o all ye powers and forces of the realm of nogah, obey ye now the name of yhvh tzboath, the divine ruler of your kingdom, and haniel, your archangelic ruler

ork, and that i may be better able to assist my fellow men. may the powers of netzach witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of nogah which i have invoked to this temple, know that all is now in readiness to consecrate this talismatic bowl of desire. aid me with your power that i may cause the great angel haniel to give life and strength to this creature of talismans in the name of yhvh tzboath" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name yhvh tzboath. descend, i beseech

unto thy glory and grace. grant unto me the power and help of thy great archangel haniel who is the righteousness of thy sphere. haniel command, i beseech thee, to my assistance thy gods, the elohim, that they may bind into this talisman the magnificence and mercy of nogah and all the powers of netzach. elohim, o yelesser gods of nogah, assist me in this my invocation of haniel haniel, thou great angel of nogah ruling therein by the virtue of yhvh tzboath, ab, whose name thou must obey, and in the name of haniel, your most potent archangel, i command ye to send hither thine intelligence, hagiel, that he may concentrate and bind into this talismanic bowl his life and power. in taking it for his body, let him thereby form a true and wonderful link for me with all those powers of love, desire

h thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel haniel who rules over the divine realm netzach, that he may command to my assistance the choir of angels, those lesser gods, the elohim, that they may consecrate with power this talismatic bowl which lieth before thee. o ye gods of netzach, command unto me the angel of haniel, that he may cause hagiel, his intelligence, to come unto me. haniel thou great angel of venus, thou divine intelligence of nogah, i invoke thee by the knowledge of thy name. i call thee by thy sigil and the symbol of venus which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to

d one, lord of light, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. therefore with the light of the godhead above and within me do i invoke haniel, the archangel of netzach, to command unto me the elohim, the gods of netzach. come unto me, ye gods, that the angel of venus, haniel, may cause his intelligence, lhagiel, to make powerful this consecrated telesmata. cause him to take this for his body, to live and reside within this bowl of attraction, passion and desire so that a true and sacred link may be formulated between the spirit of the godhead in netzach and the human soul of the exorcist" step 28 lift up the talisman and place it between the pil

GOLDEN DAWN RITUALS Z2

ord upon the center of the sigil. j. now, let the magician imagine himself as clothed outwardly with the semblance of the form of the spirit to be evoked, and in this let him be careful not to identify himself with the spirit, which would be dangerous: only formulate a species of mask worn for the time being. and, if he knows not the symbolic form of the spirit, then let him assume the form of an angel belonging unto the same class of operation, this form being assumed then let him pronounce aloud, with a firm and solemn voice, a convenient and potent oration and exorcism of the spirit unto visible appearance. at the conclusion of this exorcism, taking the covered sigil in his left hand, let him smite it thrice with the flat blade of the magic sword. then let him raise on high his arms to

draw the projected aura and properly master himself before proceeding any further) k. then let the aspirant pass unto the north, and facing east solemnly repeat the oration of the hierophant, as before endeavoring to project the speaking conscious self to the place of the hierophant (in this case, to the throne of the east. then, let him slowly mentally formulate before him the eidolon of a great angel torch-bearer, standing before him as if to lead and light the way. l. following it, let the aspirant circumambulate, and pass to the south, then let him halt, and aspire with his whole 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 ev

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 torchbearer. he projects his astral, and he implants therein his consciousness, and his body kneels when his soul passes between the pillars. he prayeth the great prayer of the hierophant. q. now does the aspirant s soul re-enter unto his gross-form. he dreams in divine exstasis of the glory ineffable which is in the bornless beyond. meditating does he arise, and lifts to the heavens, his ha

GOLDEN DAWN RITUALS Z3

god whom he represents and of the god forms of the other officers as previously explained. 3 let him speak, then, not as if unto an assembly of mortals but as to an assembly of gods. let his voice be so directed as to roll through the universe to the utmost confines of space. let the candidate represent unto him, as it were, a world whom he is beginning to lead unto the knowledge of its governing angel. as it is written, the lightening cometh out of the east and shineth even unto the west, even so, shall the coming of the son of man be. the candidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man. he who comes forward from the darkness of twklm to endeavor to regain the knowledge of the light. this is what is meant by the speech

ous 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 to are the aeons in the atziluthic world. these formulae of know

GOLDEN DAWN RITUALS ZAM10

d-oh-en-goh-en. lah-peh noh-ah-en teh-rohef koh-ar-ess tah geh oh kuh mah-nee-en ee-ah-ee-doh-en. toh-ar-zohd-oo goh-heh el. zohd-ah-kah-ar ee-kah kah noh-koo-oh-deh. zohd-ah-em-rah-en mee-kah-el-zohd-oh oh-deh oh-zohd-ah-zohd-em vah-reh-el-peh. lah-peh zohd-ee-ar ee-oh-ee-ee-ah-deh" 4 step 6 pause and feel the invoked force. step 7" in the name of hwchy,hcwhy, i invoke the power of the recording angel. i adjure thee, oh light invisible, intangible, wherein all thoughts and deeds of all men are written. i adjure thee by thoth, lord of wisdom and magic, by harporcrates, lord of silence and of strength, the god of this mine operation, that thou leave thine abodes and habitations to concentrate about me, invisible, intangible, as a shroud of darkness, a formula of defense; that i may become i

GOLDEN DAWN RITUALS ZAM11

ce of the holy one, blessed be he" step 5 standing in the east facing west, expand your aura and create an animated shell of yourself from your own nephesch through your ruach. vibrate your power name (motto) into the creation of this form. step out of it and then go to the altar in the west facing east and look at yourself. 4 invocation of hru "i invoke thee by the divine name of iao, thou great angel hru, who art set over the operations of secret wisdom as the sphinx is set over the land of egypt. strengthen and establish very honored frater/soror_ in his search for divine light. build and strengthen his will and neschamah to aid him in the accomplishment of his true will and the great work. touch him/her now with thy angelic hands so that he may be enabled to rise beyond that lower self

very honored frater/soror_ in his search for divine light. build and strengthen his will and neschamah to aid him in the accomplishment of his true will and the great work. touch him/her now with thy angelic hands so that he may be enabled to rise beyond that lower selfhood which generates into nothingness, unto that higher selfhood which is the radiating clear light of the spirit" visualize the angel hru touching your nephesch. step 6 look at your spiritual body and say "i call upon the divine white brilliance to descend upon very honored frater/soror_ in the name of isis (make 'l, apophis (make 'v, osiris slain (make cross) and risen (make sign of osiris risen. iao! let the divine light descend" see the divine light descend upon your spiritual body "buried within the light in a mystical

GOLDEN DAWN RITUALS ZAM13

of suffering is the symbol of strength. as brothers and sisters of the inner light, let us vow always to be strong, for we are the inheritors of a dying world. as we give up ourselves and our hearts, we become the heart of yehashuah, the glory of tiphareth, the reflected light of kether. we shine light on the world, thus giving it life. now, in the divine name of iao, i invoke the great avenging angel hua to lay thy hand upon the aspirant as he/she repeats the solemn obligation of our hidden and secret fraternity of the red rose on the golden cross" obligation "kether: i frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will

ll not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating nor tale-bearing, whereby strife and ill-feeling may be engendered. yesod: i also undertake t

es from adeptus minor to as high as my aspirations will take me. malkuth: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with care before acknowledging him or her to be such. such are the words of this my obligation as an adept, whereunto i pledge myself in the presence of the divine one and of the great avenging angel hua, and if i fail herein, may my rose be disintegrated and my power in magic cease (one at a time, each adept stands against the cross holding the crucifix in hand and receives the re-opening of the mark. the chief adept goes last, placing the mark on his own body (at this point, all kneel before the cross) third adept (vibrates "eli eli lama sabachthani, my god! my god! why has thou forsak

GOLDEN DAWN RITUALS ZAM14

is/her chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labor and heroism of incarnation on this planet or another, or in any star, or aught else, unto_(his/her name_ may there be granted the accomplishment of his/her true will" step 9 go to the altar, and visualize the deceased at the east facing west. step 10 "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish_(his/her name_ in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" ste

GOLDEN DAWN RITUALS ZAM16

ibrate the name strongly "o ye brilliant ones of dsj, i conjure ye by the mighty name of la strong and mighty, and by the name of layqdx whose throne and seat ye are \ylmcj, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of \ylmcj, and vibrate the name "command unto me the presence of layjs, the angel of k, and his intelligence, layphy, that they may consecrate this most powerful symbol. layphy (vibrate 4 times, i conjure ye potently to make manifest your presence within my soul that this talisman of k may be charged. come now, o all ye powers and forces of the realm of dsj, obey ye now the name of la, the divine ruler of your kingdom, and layqdx, your archangelic ruler, and the mighty po

to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of dsj which i have invoked to this temple, know that all is now in readiness to consecrate this talisman. aid me with your power that i may cause the great angel layphy to give life and strength to this creature of talismans in the name of la, ab" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name la. descend, i beseech thee, through my

o thy glory and grace. grant unto me the power and help of thy great archangel layqdx who is the righteousness of thy sphere. layqdx, command, i beseech thee, to my assistance thy brilliant ones, the \ylmcj, that they may bind into this talisman the magnificence and mercy of qdx and all the powers of dsj \ylmcj, o ye brilliant ones of k, assist me in this my invocation of layjs. layjs, thou great angel of qdx ruling therein by the virtue of la, ab, whose name thou must obey, and in the name of layqdx, your most potent archangel, i command ye to send hither thine intelligence, layphy, that he may concentrate and bind into this talisman his life and power. in taking it for his body, let him thereby form a true and wonderful link for me with all those powers of love, wisdom, grace, abundance

seech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel layqdx who rules over the divine realm dsj, that he may command to my assistance the choir of angels, those brilliant ones, the \ylmcj, that they may consecrate with power this talisman which lieth before thee. o ye brilliant ones of k, command unto me the angel of qdx, layjs, that he may cause layphy, his intelligence, to come unto me. layphy, thou great angel of k, thou divine intelligence of qdx, i invoke thee by the knowledge of thy name. i call thee by thy sigil and the symbol of k which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make

light, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. 10 therefore with the light of the godhead above and within me do i invoke layqdx, the archangel of dsj, to command unto me the \ylmcj, the brilliant ones of qdx. come unto me, ye brilliant ones, that the angel of k, layjs, may cause his intelligence, layphy, to make powerful this consecrated telesmata. cause him to take this for his body so that a true and sacred link may be formulated between the spirit of the godhead in dsj and the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole

GOLDEN DAWN RITUALS ZAM18

able unto us in thine hour. and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate the shells with n and o. step 9 walk the shell to the east so that it is facing west. leave it there and return to behind the altar faced east "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish (state earthly name) in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus, he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spir

GOLDEN DAWN RITUALS ZAM20

in me and bring me unto that self which is in thee. amen. i desire the attainment of the knowledge and conversation of my higher and divine genius, the summum bonum, true wisdom and perfect happiness, the power of true, inner alchemy" step 15 return to the west of the center altar. kneel west of the altar, and while aspiring strongly say "in the divine name iao i invoke thee, thou great avenging angel hua, to confirm and strengthen me in the path of the light. o messenger of the beloved one, let thy shadow be over me. thy name is death, it may be, or shame or love. 7 so when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may choose between the evil and the

al and in both astral and physical say "hyha, hyha, hyha, hyha (vibrate and circulate by formula of the middle pillar. thou who dwellest in the boundless light, in whom only is being, who alone can say i am, beginner of movement, bestower of the gift of life in all things, thou who fillest the limitless universe with thy essence, grant unto me the presence of the prince of countenances, the great angel wrffm. he who bringeth others before the face of god, let him lead me in my aspirations after that divine and only selfhood which is in thee so that i may be enabled to live by the absolute control and purification of my natural body and soul, i having no other desire, may become a fit dwelling for my higher genius. for the desire of thy house, o ynda, hath eaten me up, and i desire to be di

m, the 'resplendent intelligence' be thus exalted above every head and sit on the throne of hnyb, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from the great archangel wrffm, to rend away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place sword on neck, and say "so help me, the lord of the universe and my higher soul" step 18 rise, holding the sword in the right hand with both arms raised on high. contemplate with imagination, and aspire unto the ideal and say "i invoke thee, hru, thou great

he path of light, peradventure i may be prepared to dwell there. i am the only being in this glory of the ineffable. from the divine brilliance came i forth ere my birth, from the splendor of the infinite light" step 20 open your eyes to the angelic kerux, your higher genius. return to your body. circumambulate with a, while drawing down the divine brilliance into the vortex, having formulated an angel torch-bearer who lights and leads the way saying "i am osiris, the sun veiled by night, united to the higher by purification perfected through suffering, and glorified through trial. i have come where the great gods are, through the power of the mighty name, hwhy, layqpx" step 21 then pass around, again, following the angelic kerux. say "i have passed through the gates of the firmament. give

r, facing west, and as you read, place the four elements of rose, wine, bread and salt, and incense from the censer, into the burning cauldron. say "o ynda, thou mighty and secret soul that is my link with the infinite spirit, i beseech thee in the name of hyha and in the tremendous name of strength through sacrifice hwchy, hcwhy, that thou manifest in me. manifest thou unto me, i beseech thee my angel, for thy assistance in the great work so that i, even i, may go forward from that lower selfhood which is in me, unto that highest selfhood which is in god the vast one. manifest thyself unto me, in me, and by a material manifestation i do here offer unto thee the elements of the body of aeshoorist upon the place of foundation. for osiris onnophris hath said 'these are the elements of my bod

GOLDEN DAWN RITUALS ZAM21

he ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto me" 7 magus of fire (moves to the south holding the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protective power of asch in the cardinal point of darom and its great archangel michael, its mighty angel aral, its powerful ruler seraph, its king djin and its salamanders to protect now this holy temple of fire from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of fire to create a wall of invisibility and protection through the radiation of the rosea crucis and in the name of yehashua. stand guard w

ame of yehashua. stand guard without cessation, and use whatever forces necessary for the defense of (each quarter is stabbed, beginning in the south, and ending in the south) 8 magus of water (moves to the west holding the lotus wand by the scorpio band "in the name of elohim tzabaoth, i invoke the protective power of mayim in the cardinal point maarab and its great archangel gabriel, its mighty angel taliahad, its powerful king nichsa, its ruler tharsis and its undines. protect now this holy temple of water from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects of the golden dawn. use thy mighty forces of water to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashu

of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the west, and ending in the west) 9 third adept (moves to the north altar, holding the lotus wand by the taurus band "in the name of adonai ha aretz, i invoke the protective power of aretz in the cardinal point of tzaphon and its great archangel auriel, its mighty angel phorlakh, its powerful king ghob, its ruler kerub, and its gnomes. protect now this holy temple of earth from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of earth to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand

e of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the north, and ending in the north) 10 second adept (moves to the east holding the lotus wand by the aquarius band "in the name of shaddai el chai, i invoke the protective power of ruach in the cardinal point of mizrach and its great archangel raphael, its mighty angel chassan, its powerful king paralda, its ruler ariel, and its sylphs. protect now this holy temple of air from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects of the golden dawn. use thy mighty forces of air to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. sta

GOLDEN DAWN RITUALS ZAM22

dept the solar rays of spiritual illumination. thus, the solar talisman may be used for the attraction of better health, greater vitality, increased creative abilities, and enhancement of the jwr. its greatest potential to the adept of our order is to act as a conduit of solar illumination into the trained adepts sphere of sensation. let the adept never be without conscious thought that the great angel of solar o, lakym, is here attributed as well as the light of christ. it is ra, osiris onnophris and the red rose of self-sacrifice upon the golden cross of perfection. let, therefore, the adept be ever reminded that this talisman should not be made for the uninitiated (save in grave circumstances of life threatening health) in that the forces of solar light could react upon the non-adept in

n the name of twabx hwhy, spirits of o adore your creator! step 3 take the incense before the fire tablet and make the sign of e within the pentagram. say: in the name of lakym, the great archangel of o and in the sign of e the lion, spirits of o adore your creator! step 4 make a cross with the incense. say: in the name and letters of the great southern quadrangle revealed unto enoch by the great angel ave, spirits of o, adore your creator! hold incense on high. say: in the three great secret names of god borne upon the banner of the south, oip teaa pdoce, spirits of o, adore your creator! step 5 still facing south, vibrate the sixth key activating the line of bitom (while vibrating the key, formulate the banner of the east astrally around yourself) with lotus wand held by the kerubic band

ighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \yklm, come now unto 6 me. manifest yourself through me and fill my sphere with your magical power of trapt to accomplish this work of art. step 5 draw the sigil of \yklm before you within the hexagram. vibrate the name the number of times there are letters in the name. say: command unto me the presence of lakym the angel of a and his intelligence laykn that they may empower and consecrate this symbol most potent and powerful. step 6 draw the sigil of lakym, vibrate it, and then draw the sigil of laykn, and vibrate it as well using the vibratory formula. say: i conjure ye potently to make manifest your presence within my soul that this talisman of a may be charged. come now, all ye powers and forces of the re

blessed be he, witness my pledge. step 9 place the talisman on the white triangle upon the altar. stand west of the altar and face east. say: o ye powers of trapt which i have now invoked within this temple, know that all is now in readiness to duly and completely consecrate this talisman of a. i call upon ye now, ye powers of trapt, to aid me with your might and power that i may cause the great angel lakym to give life and strength to this creature of talismans, and that under the direction of laykn, which is fully and 8 completely in conformity with my will, the spirit of a, trws, may empower and fortify this a talisman in the name of tudw hwla hwhy! step 10 go now to the east of the altar between the pillars and face west. place your left hand upon the talisman, and hold your sword ere

great and powerful archangel lapr who is the briatic righteousness of thy realm. lapr, command, i beseech thee, to my assistance thy messengers of light, the \yklm, that they may bind into this talisman the beauty, vitality, harmony and magnificence of cmc and all the powers of trapt \yklm, o ye messengers of the holy one, blessed be he, assist and aid me in my invocation of lakym the great solar angel of cmc. thou great angel of cmc, ruling therein by the virtue of god the vast one, in the name of tudw hwla hwhy whose name thou must obey, and in the name of lapr, thine most potent archangel, i command and compel you to send forth thine intelligence, laykn, that he may concentrate and bind into this talisman his life and power and the spirit of a, trws. taking it for his body and ruling th

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

around, cross the highway for a second time, pass an astonishing arrangement of fish and triangles laid out beside a pelican, turn left and find ourselves floating over the sublime image of a giant condor with feathers extended in stylized flight. just as i try to catch my breath, another condor almost close enough to touch materializes out of nowhere, a real condor this time, haughty as a fallen angel riding a thermal back to heaven. my pilot gasps and tries to follow him. for a moment i catch a glimpse of a bright, dispassionate eye that seems to weigh us up and find us wanting. then, like a vision from some ancient myth, the creature banks and glides contemptuously backwards into the sun leaving our single-engined cessna floundering in the lower air. below us now there s a pair of paral

ime, was the possibility that a strong connection might exist between the collapsing chaos of the ice age and the disappearance of an archaic civilization which had been the stuff of legend for millennia. it was at this moment exactly that the library angels intervened. the missing piece of the puzzle the novelist arthur koestler, who had a great interest in synchronicity, coined the term library angel to describe the unknown agency responsible for the lucky breaks researchers sometimes get which lead to exactly the right information being placed in their hands at exactly the graham hancock fingerprints of the gods 445 right moment.2 at exactly the right moment, one of those lucky breaks came my way. the moment was the summer of 1993. i was at a low ebb physically and spiritually after mon

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

o arbitrary concepts such as good and evil as these are commonly understood. and they also become closer and closer in form and content to our own mundane reality, though in the relativity of things, these higher intelligences may seem unspeakably powerful, mythic and divine. the gnostic view has tended to be that what the external world of the conventional person understands as god, devil demon, angel or, more recently, extraterrestrial beings are, in fact, such emanations of the unspeakable ultimate. indeed, the ancient gnostics saw the god and devil of conventional theology as an ego-maddened entity under the delusion that it, indeed, is the ultimate being! the late phil dick, in his last gnostic allegorical fiction, eventually settled on the name v.a.l.i.s. or vast active living intell

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e does not understand; also, if he has any capacity whatever, he will find his own crude rituals more effect ve than the highly polished ones of other people. aleister crowley, liber o whether you are a beginner, an intermediate, or an advanced magician, you are encouraged to experiment. find the path that suits you best and follow it. a new world may be right around the bend. 9 the holy guardian angel "it should never be forgotten for a single moment that the central and essential work of the magicians is the attainment of the knowledge and conversation of the holy guardian angel. anything apart from this course is a side issue and unless so reguarded may lead to the complete ruin of the whole work of the magician" aleister crowley, magick without tears the term holy guardian angel was ad

s a side issue and unless so reguarded may lead to the complete ruin of the whole work of the magician" aleister crowley, magick without tears the term holy guardian angel was adopted by crowley from the golden dawn, particularly from s.l. macgregor mathers' translation of the sacred magic of abramelin, the mage. crowley used abramelin to attain the knowledge and conversation of his holy guardian angel. this name is especially appropriate in enochian magick. in each aethyr that you enter, you will encounter at least one governing angel. crowley demonstrated that if you are properly prepared beforehand, at least one angel will serve as your personal cuide through each aethyr. the cuide that awaits you in the 8th aethyr, zid, is your own holy guardian angel. you will confront him face to fac

st one governing angel. crowley demonstrated that if you are properly prepared beforehand, at least one angel will serve as your personal cuide through each aethyr. the cuide that awaits you in the 8th aethyr, zid, is your own holy guardian angel. you will confront him face to face when you enter zid. one problem that you must confront meanwhile is that zid lies aboye the abyss. the holy guardian angel is often used by magicians as an aid in crossing the abyss. this is possible because, even though a direct confrontation is not attained below the abyss, you can nevertheless develop an intuitive feeling for your holy guardian angel and cali on him for assistance at any time.in fact, this is a prerequisite to entering the abyss which is in zax, the tenth aethyr. but what is your holy guardia

gel is often used by magicians as an aid in crossing the abyss. this is possible because, even though a direct confrontation is not attained below the abyss, you can nevertheless develop an intuitive feeling for your holy guardian angel and cali on him for assistance at any time.in fact, this is a prerequisite to entering the abyss which is in zax, the tenth aethyr. but what is your holy guardian angel? it is none other than your own spiritual self or genius. enochian magick teaches that every person has a spiritual counterpart, a 10 spark of divinity, at the core of bis being.you are inherently spiritual.your physical body is an expression of your mirad. your mirad is an expression of your soul. your soul is an expression of your spirit. this inner spark of divine light acts on a higher l

at the core of bis being.you are inherently spiritual.your physical body is an expression of your mirad. your mirad is an expression of your soul. your soul is an expression of your spirit. this inner spark of divine light acts on a higher level than your human mirad.it will appear to be separate from you and will seem to act independent of you. in enochian magick it is called your holy guardian angel. the knowledge and conversation with the holy guardian angel refers to the act of the human self confronting the spiritual self. it is a mystical experience in which the human personality or ego melts into its source. in the east, this'blowing out' of the ego is called nirvana. it involves a magical shift in your sense of identity. your sense of identity will shift from the human personality

GREY W G CONDENSATION OF KABBALAH

heir four-fold assembly system. the initial step is: 0 non-existence, limitlessness, nothing but light. god s intention to be. 1 the crown or summit of creation. pure energy of consciousness. the big bang behind being.origination processes governed by thegod-aspect eh yeh 8 (a breathing, meaning i am. creative processes controlled by archangel metatron (near thy throne. formative processes by the angel order of the chaiot ha-kodesh (holy living creatures, as a higher form of the elements. expressively controlled by the reshit ha-gilgalim (nebulae or first swirlings of matter. humanly by the intentions of procreation. all this projects into: 2 wisdom. origination by the god-aspect yhvh (yahweh, meaning i will be. creation by archangel raziel (herald or announcer of god. formation by the ang

ion of creation this would result in a state of beautiful harmony as at sphere 6, but since the object is a material world, this is pushed out of place by the act, and the gap between god and man becomes the great abyss, across which the lifestream goes to) 4 mercy or generosity. origination governed by god-aspect el (the one. creatively by archangel tzadkiel (righteous of god. formatively by the angel order of the chashmalim (brilliant ones. expressively by the planet tzedek (jupiter, traditional giver of good things. humanly the development of male chromosomes in the foetus. 5 severity or economy. origination governed by the god-aspect elohim gibur (god-goddesses of strength/might).creation byarchangelchamael orsamael (burner or venom of god. formation by the angelic order of serafim (fi

l (burner or venom of god. formation by the angelic order of serafim (fiery serpents. expressively by the planet madim (mars. humanly by the development of female chromosomes in the foetus. 6 harmony and beauty. here life is brought to balance originatively by the god- aspect yhvh eloah ve-da at (i will be god-goddess of knowledge. creatively by archangel michael (the god-like. formatively by the angel order of the malachim (kings or messengers. expressively by shemesh (the sun) as life-supporting nucleus of our solar system. it is said that the male-female chromosomes are combined into the best possible being here, and the ultimate physical sex of the individual decided. 7 victory and achievement. originatively governed by the god-aspect yhvh tzva ot (i will be hosts. creatively by archan

supporting nucleus of our solar system. it is said that the male-female chromosomes are combined into the best possible being here, and the ultimate physical sex of the individual decided. 7 victory and achievement. originatively governed by the god-aspect yhvh tzva ot (i will be hosts. creatively by archangel auriel (light of god, sometimes identified with haniel [grace ofgod. formatively by the angel order of the elohim god-goddesses. expressively by the planet nogah (venus. humanly this is where emotions and feelings begin in the foetus. 8 splendour, glory and honour. originatively by the god-aspect elohim tzva ot (god-goddesses of hosts. creatively by archangel rafael (healer of god. formatively by the angelic order of the b nay-elohim (sons of the god- goddesses. expressively by the p

elop and everything comes together for emergence into independent life. humanly this is the finishing process in the womb, and where we get our imagination from. after nine months, everything is projected into: 10 thekingdomof thisworld.originated by thegod-aspect of adonaiha-aretz (lord of the earth/land. created by archangel sandalfon (co-brother) who is the other end of metatron. formed by the angel order of the keruvim (winged bulls. expressed by the life-elements of earth, air, fire and water( olam ha- yesodot- the sphere of the elements, the opposite numbers of the holy living creatures at keter. humanly of course we are here as concrete creations of cosmic consciousness going through incarnate lifetimes of experience. all this is but a surface-scratch on the study of kabbalah from a

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ith rosicrucian magic. indeed, many rosicrucian adepts have no idea how or where this aspect of magic fits into the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogfaced denizen

ion. these hierarchies descend through all four of the qabalistic worlds and onward into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending world, corresponds the name of an archangel, and unto yetzirah, the name of an angel or choir of angels presiding over each of the forces. unto assiah, the lowest qabalistic world corresponds a name for the sphere of the operation of each force, and in the infernal realm beyond assiah corresponds the name of an averse force. thus we find in the tree of life an excellent model and vehicle for use in magical evocation. preparation for evocation magical evocation of the averse

in magical evocation. preparation for evocation magical evocation of the averse forces is one of the most perilous tasks an adept must undertake. within the initiatic framework of the r. r. et a. c, the initiate should not undertake work of evocation until the 6=5 grade of adeptus major. as a minor adept, the magician at length achieves the knowledge and conversation with his or her holy guardian angel (also known as divine genius) and progressively invokes the forces of the tree of life through the subgrades. only then, 3 having grown into the full consciousness of tiphareth and contact with the divine and angelical forces, is the adept ready to strive to achieve the strength of gevurah. the magical weapon attributed to gevurah is the magic sword, and the primary magical task of the adept

ach of the averse forces. in the r. r. et a. c, the initiatic rites of the order, a rigid regimen of magical invocation, and significant self-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the solitary practitioner should by some means or another first have come into the fullness of the knowledge and conversation with his or her holy guardian angel. the student should have additionally successfully invoked and banished each of the divine, archangelical, and angelical forces in the rituals of this book before setting out to evoke, constrain, and subdue any of the averse forces. should this not be the case, the solitary practitioner should leave magical evocation strictly alone. evocation is not a game to toy with, but a dangerous undert

outline about two inches inside the edge, and glue a round mirror in the center. then add the names and sigil in crayon or in any other easily removable material before each ritual. in the following illustration, the triangle of art bears the names and sigil appropriate for the evocation of zazel, the demonic spirit of the planet saturn, which follows in this chapter. the divine name, archangel, angel, intelligence, and sphere appear in hebrew in the outer triangle. the inner triangle contains the name and the sigil of the demon. the names in the outer section constrain the spirit within the inner triangle. for the spirit to escape, it must first pass by all the divine and angelical forces of saturn that constrain it. the magician's second line of defense is the magic circle. the r. r. et

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

owing or influence which any peculiarity in them may suggest. but the stamp of authority will be given to research, when side by side with the string of consonances there also runs an inevitable string of divergences and transpositions. in our book of heroes the adventures of wolfdieterich and orendel have in their several ways a striking similarity to features in the odyssey, especially does the angel's mission to shaggy els and to lady breide resemble that of hermes to calypso, when she is commanded to let odysseus go. but such wanderings of heroes and encounters with wise women and giants seem to be a common epic property prevailing everywhere, while the very absence here of all the other main motives of the greek myth excludes the supposition of borrowing. we may surely give their due

n, and saw the lord into the right road 'be this maid' said the saviour to peter 'assigned to none other but that man (in agricola, spr. 354, the maid is idle and the man industrious. this recalls not only perkunos with the horse and ox, but the norns or fays passing through the land in the legend quoted on p. 409. old french poems give the part of short-sighted peter to the hermit who escorts an angel through the world (meon, nouv. rec. 2, 116, and pref. to tome 1; from mielcke's lith. sprachl. p. 167 i learn that the same version prevails in samogitia, and the gesta romanor. cap. 80 tell of the angelus et eremita. as the gods lodged with philemon and baucis, so does a dwarf travelling in the grindelwald with some poor but hospitable folk, and protects their little house from the flood (d

erslautern (ib. no. 295, or at trifels by anweiler, or else in the jjnterherg near salzburg (ib. no. 28, though some put charles the great here, or charles v; the growing of the heard round the table is related just the same. when the beard has for the third time reached the last corner of the table, the end of the world begins, a bloody battle is fought ou the walserfeld, antichrist appears, the angel-trumpets peal, and the last of days has dawned. the walserfeld has a withered tree, which has been cut doivn three times, but its 7-oot has always sprouted and grown into a perfect tree again. when next it begins to leaf, the terrible fight is near, and will open when the tree bears fruit. then shall frederick hang his shield on the tree, all men shall flock to it, and make such a slaughter

de satenie, saternie, ren. 20224, 28429, the last form stretching out a hand to saturn (p. 249, and suppl. all other names for the devil can be brought under three points of view, according as they are drawn from his character, his figure, or his place of abode. and to these may be added disguised forms of name. i. from his intrinsic nature the devil is called the evil, hostile^ so is our engel, angel borrowed, both name and thing. mone, who thinks' teufel' is unborrowed, and identifies both it and diabohis with dionysus (anz. 6, 351. 8, 449, will hardly bog:!lo over the germanuess of' engel' either. it is true sid^oxos (the slanderer, which the lxx does not yet have, might in the n. t. spring out of an oriental word allied to pers. div and lat. divus (p. 161' and even 'der deutsclicr' as

of the machinery of medieval poetry, for heroes to be trarisported hy the devil through the air from distant countries to their home, when there is urgent need of their pi-esence there: some mai-riage is contemplated, that would rob them of wife or lover. thus king charles (in the spagna, canto xxi) rides a devil, converted into a horse, from the east to france in one night; later legends make an angel appear to him instead, and shew him a strong horse, ds. no. 439. the angel visits the gentle moringer in like distress (no. 523. but henry the lion and gerhart (caes. heisterb. 8, 59) travel with the devil's aid. the mere fact that angel and devil can change places here, shews that no evil spirit was originally meant; it is no other than wuotan carrying through the clouds his foster-son (p

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

can see that the purposes to which needfire was applied must have been far more numerous in heathen times: in germany we find but a fragment of it in use for diseased cattle, but the superstitious practice of girls kindling nine sorts of wood on christmas eve (sup. i, 955) may assure us of a wider meaning having once belonged to needfire (see suppl. in the north of england it is believed that an angel strikes a tree, and then needfire can be got from it; did they rub it only out of windfall wood? or does striking here not mean felling? of more significance are the scotch and irish procedures, which i am glad to give in the words of the original communica tions. the following i owe to the kindness of miss austin; it refers to the i. of mull (off the w. coast of scotland, and to the year 17

, for which i have proposed (andr. p. 96) the readings segil, sagil, sahil, and may now bring in support the goth, sduil and gr. r/ato. but the gothic letter q= hv) is the very symbol of the sun, and plainly shews the shape of a wheel; we must 1 wagen waggon belongs to weg way, as carpentum does to carpere (viam; the car of heaven is also that of the highest god. otfr. i. 5, 5. says of the herald angel: floug er sunnum pad, sterrdno strdza, wega wolkono. the indians also call the sky path of clouds, somadeva 1, 17. 2, 157. j so in mod. gr &lt;j&gt;eyydpt brilliance, a name whose surprising identity with the on.fengari (sn. 177) i have already noticed elsewhere. 702 sky and staesv therefore suppose it to have been the initial of a goth. hvil= as. hweol, on. hvel. from f hvel r was d

tars, related to each individual man as friend or foe. 1 the constellation that shone upon his birth takes him under its protection all his life through; this is called being born under a good or lucky star. from this guidance, this secret sympathy of dominant constellations, fate can be foretold. conversely, though hardly from native sources, it is said in the renner 10984 that every star has an angel who directs it to the place whither it should go. 1 swem die sternen werdent gram, dem wirt der maue lihte alsam. frid. 108, 3. 722 sky and stars. there is a pious custom of saluting the celestial luminaries before going to bed at night (sup. i, 112, and among the mod. greeks, of offering a prayer when the evening star is on the rise. according to the edda, all the stars were sparks of fire

red and slain bv him. muspilli. 811 their names are not given either; that they are enoch and elias follows from, the power given them to shut heaven that it rain not, and is expressly acknowledged by the fathers.1 their bodies lie unburied in the street: after this victory the power of antichrist attains its greatest height, until he gets upon the mount of olives, to ascend into heaven; then the angel michael appears, and cleaves his skull. 2 with this narrative our 0. bavarian poet had become acquainted through learned men (weroltrehtwise, but still the old heathen pictures of the world s destruction come floating before him as muspilli draws nigh: he makes much of the flames, he sees the mountains set on fire by the blood of the mortally wounded elias dropping on the earth; no such circ

e ases, o&inn, thorr, freyr, and tyr, unite their powers to do battle with the sons of fire and their confederates, yet they are beaten like enoch and elias: elias bears a marked resemblance to thorr (or donar, michael to the queller of garmr or fenris-ulfr; i do not say that enoch is equally to be identified with any particular god, but he might. surtr with the flaming sword may remind us of the angel that guards paradise, but he also finds his counterpart in the story of enoch and elias, for these two, at least in the legend of brandan (in bruns p. 187, have an angel with a fiery sword standing by their side.1 an as. homily de temporibus antichristi quoted by wheloc on beda p. 495 (supra p. 161n) contains remarkable statements. arrogant antecrist, it says, not only strives against god an

GRIMOIRE OF TURIEL

hy your character which you have given and proposed and confirmed, that you attend unto me according to the prayers and petitions which i have made unto almighty god, and that you forthwith send unto me one of your messengers who may willingly and truly and faithfully fulfil all my desires, wishes and commands, and that you the secret grimoire command him to appear unto me in form of a beautiful angel clothed in white vestures, gently, courteously, kindly, and affably entering into communication with me, and that he neither bring terror nor fear unto me, or obstinately deny my requests, neither permitting any evil spirits to appear or approach in any way to hurt, terrify, or affright me, nor deceiving me in any wise; through the virtue of our lord and saviour jesus christ, in whose name i

HAMIL THE ROSICRUCIAN SEER

enjamin cox of weston-super-mare, hisfidusachatesinmatters masonic and occult, stated that he had in fact met with the fratres lucis in paris and that fifteen years earlier there had been only twenty-seven members in the whole world; he added that 'all members were bound to keep [their] immediate chiefs postedofall [their] movements. surprisingly, or perhaps not so, this links in with the crowned angel's comments to hockley when questioned about freemasonry; presumablythesociety in france, referred to therein, was the fratres lucis. how often,ifever, the fratreslucismet is not known.ithasallthe apperanceofbeing another order, organized by irwin and mackenzie. which existed in great detail on paper, wasintroduction21academy at marylebone to hockley.thathockley knew the worksofsibley is undo

r more weeks there each year. he came into contact with local freemasons and on 27 september 1870 was elected a joining16therosicrucianseer freemasons.theanswer is possibly to be found in an extract copied by irwin from hockley's 'crystalmsno.7'.irwin simply copied the answers received from thecrownedangelbutit is easy to construct the probable questions. hockley appears to have asked the crowned angel's opinon as to his becoming a freemason.theanswers are, to say the least, surprising 'i have a greatobjectionto your being afellowof a fm lodge unless you could at once become a member of that sacredsocietyof which the fathers are at jerusalem'[why)'it is not onlyfollybut wickedness in joining asocietywho do no possible good but a great deal of harm [what is the sacredsociety)'they arefollow

to have met with most success when using young girls, particularly one emma louisa leigh. he came into contact with her in the early 1850s in croydon where she lived with her father, edwin waveuleigh, a retired excise officer, at 195 cherry orchard lane! she was about thirteen years old when hockley metherand died in 1858 at the age of twenty.12itwas through her that hockley received the crowned angel'smagnum()jjus,metaphysicaland spiritualphilos()jjhy;or theamneaionwith andinfluenceouermaterialbodies-byspirits.hockley approached crystal or mirror scrying with an almost religious awe. indeed his experiments were to have a profound effect on his own religious beliefs, turning him from a unitarian to a trinitarian christian with a firm belief in the mystery of the virgin birth. before use

guide was required. once the spirit's message had been received, a special discharge was to be given three times, again invoking christ and his angels, followed by prayersofthanks. despite all the care taken to avoid calling up evil spirits, they occasionally came through andhadto be speedily discharged(videhis report 'raising the devil, p.129).again, despite all the care taken, even the crowned angel wasnotabove giving hockley the required ceremonial for calling up very dubious spirits. as hockley took down verbatim what his speculatrix reported seeing, what is remarkable is the quality and depthofinformation received. it seems unlikely that a teenage girl with, presumably, an average victorian female's education, could have invented the religious and philosophical information hockley tr

t their ultimate fate is not known.thefateofhis books and manuscripts is also a mystery. a. e. waite" was in error when he stated that irwin bought hockley's library.muchofit, in fact, was boughtbygeorge redway, who issued a special catalogue compiled for him by arthur machen (see p.26).9some items turn up in redway's catalogueofthe library of waltermoseley.l"including the manuscriptofthe crowned angel'smagnumopus.neither catalogue, however, contains anything like the 1,000 volumes hockley claimed to have had in 1869, or even a small partofhis own manuscripts.ofthe thirty or more notebooks in which he recorded his scrying experiments few can be traced in addition to the extracts copied by irwin in thei870s. hockley was given his first crystal in 1824 and by the time helntroduaion13irwin of

HANDBOOK OF EGYPTIAN MYTHOLOGY

ve a divine precedent for the many works of egyptian literature that teach or debate how to live in maat in the real world. egyptian myths of a golden age included a period when maat was ruler of earth. she was sometimes said to have withdrawn to the heavens because she was grieved by the wicked behavior of humanity. maat could still be thought of as living with an individual like his or her good angel and accompanying that person into the afterlife. eventually joining maat became a euphemism for dying. in the book of the dead, the hall of the two truths (or the double maat) is the place where the souls of the dead come to be judged. the hearts of the dead were weighed against the feather of maat, and her image sometimes surmounts the scales. if, like ra, the dead person had maat in his or

HELENA BLAVATSKY NIGHTMARE TALES

ed andhad lately gone to live at nuremberg. i regarded her with feelings more filial than fraternal, and her childrenwere as dear to me as might have been my own. at the time of the great catastrophe that in the course of afew days had made my father lose his large fortune, and my mother break her heart, she it was, that sweet bigsister of mine, who had made herself of her own accord the guardian angel of our ruined family. out of hergreat love for me, her younger brother, for whom she attempted to replace the professors that could no longerbe afforded, she had renounced her own happiness. she sacrificed herself and the man she loved, byindefinitely postponing their marriage, in order to help our father and chiefly myself by her undivided nightmare talesii- the mysterious visitor31 devotio

HELENA BLAVATSKY THE KEY TO THEOSOPHY

hat i mean. the world in which blossom the transitory and evanescent flowers of personal lives is not the real permanent world; but that one in which we find the root of consciousness, that root which is beyond illusion and dwells in the eternity. q. what do you mean by the root dwelling in eternity? a. i mean by this root the thinking entity, the ego which incarnates, whether we regard it as an "angel "spirit" or a force. of that which falls under our sensuous perceptions only what grows directly from, or is attached to this invisible root above, can partake of its immortal life. hence every noble thought, idea, and aspiration of the personality it informs, proceeding from and fed by this root, must become permanent. as to the physical consciousness, as it is a quality of the sentient but

ernal and internal conditions which affect the determination of our will upon our actions. they rejected fatalism, for fatalism implies a blind course of some still blinder power. but they believed in destiny or karma, which from birth to death every man is weaving thread by thread around himself, as a spider does his cobweb; and this destiny is guided by that presence termed by some the guardian angel, or our more intimate astral inner man, who is but too often the evil genius of the man of flesh or the personality. both these lead on man, but one of them must prevail; and from the very beginning of the invisible affray the stern and implacable law of compensation and retribution steps in and takes its course, following faithfully the fluctuating of the conflict. when the last strand is w

till the hour strikes for him to return to the stage of life to enact another part. q. but how is it that this doctrine, which you say is as old as thinking men, has found no room, say, in christian theology? page 86 the key to theosophy- hp blavatsky.txt a. you are mistaken, it has; only theology has disfigured it out of all recognition, as it has many other doctrines. theology calls the ego the angel that god gives us at the moment of our birth, to take care of our soul. instead of holding that "angel" responsible for the transgressions of the poor helpless "soul" it is the latter which, according to theological logic, is punished for all the sins of both flesh and mind! it is the soul, the immaterial breath of god and his alleged creation, which, by some most amazing intellectual juggle

tead of holding that "angel" responsible for the transgressions of the poor helpless "soul" it is the latter which, according to theological logic, is punished for all the sins of both flesh and mind! it is the soul, the immaterial breath of god and his alleged creation, which, by some most amazing intellectual jugglery, is doomed to burn in a material hell without ever being consumed, while the "angel" escapes scot-free, after folding his white pinions and wetting them with a few tears. aye, these are our "ministering spirits" the "messengers of mercy" who are sent, bishop mant tells us: to fulfill good for salvation's heirs, for us they still grieve when we sin, rejoice when we repent yet it becomes evident that if all the bishops the world over were asked to define once for all what the

back street, narrow, full of jostling people; stench indescribable, from fish, meat, and other food, all reeking in a sun that, in whitechapel, festers instead of purifying. the cookshop was the quintessence of all the smells. indescribable meat-pies at 1d, loathsome lumps of 'food' and swarms of flies, a very altar of beelzebub! all about, babies on the prowl for scraps, one, with the face of an angel, gathering up cherrystones as a light and nutritious form of diet. i came westward with every nerve shuddering and jarred, wondering whether anything can be done page 94 the key to theosophy- hp blavatsky.txt with some parts of london save swallowing them up in an earthquake and starting their inhabitants afresh, after a plunge into some purifying lethe, out of which not a memory might emerg

HEPTAMERON

, and what hour, that you make the circle; what spirits you would call, to what star and region they do belong, and what functions they have. therefore let there be made three circles of the latitude of nine foot, and let them be distant one from another a hands breadth; and in the middle circle, first, write the name of the hour wherein you do the work. in the second place, write the name of the angel of the hour. in the third place, the sigil of the angel of the hour. fourthly, the name of the angel that ruleth that day wherein you do the work, and the names of his ministers. in the fifth place, the name of the present time. sixthly, the name of the spirits ruling in that part of time, and their presidents. seventhly, the name of the head of the signe ruling in that part of time wherein

if it can be had, let it be of linen, and clean. then take this pentacle made in the day and hour of mercury, the moon increasing, written in parchment made of a kids skin. but first let there be said over it the mass of the holy ghost, and let it be sprinkled with water of baptism. an oration to be said, when the vesture is put on. ancor, amacor, amides, theodonias, anitor, by the merits of thy angel, o lord, i will put on the garments of salvation, that this which i desire i may bring to effect: through thee the most holy adonay, whose kingdom endureth for ever and ever. amen. of the manner of working. let the moon be increasing and equal, if it may then be done, and let her not be combust. the operator ought to be clean and purified by the space of nine daies before the beginning of th

down one scheme; so that if any one would make a circle in spring-time for the first hour of lords day, it must be in the same manner as is the figure following. heptameron 9 the figure of a circle for the first hour of the lords day, in spring-time. it remaineth now, that we explain the week, the several dayes thereof: and first of the lords day. heptameron 10 considerations of the lords day the angel of the lords day, his sigil, planet, the signe of the planet, and the name of the fourth heaven. the angels of the lords day. michael, dardiel, huratapal. the angels of the air ruling on the lords day. varcan, king. his ministers. tus, andas, cynabal. the winde which the angels of the air abovesaid are under. the north-winde. the angel of the fourth heaven, ruling on the lords day, which oug

ration. the spirits of the air of the lords day, are under the north-winde; their nature is to procure gold, gemmes, carbuncles, riches; to cause one to obtain favour and benevolence; to dissolve the enmities of men; to raise men to honors; to carry or take away infirmities. but in what manner they appear, it's spoken already in the former book of magical ceremonies. considerations of monday. the angel of munday, his sigil, planet, the signe of the planet, and name of the first heaven. the angels of munday. gabriel, michael, samael. the angels of the air ruling on munday. arcan, king. his ministers. bilet, missabu, abuzaha. the winde which the said angels of the air are subject to. the west-winde. the angels of the first heaven, ruling on munday, which ought to be called from the four part

res& adimpleas &c. as in the conjuration of sunday. the spirits of the air of munday, are subject to the west-winde, which is the winde of the moon: their nature is to give silver; to convey things from place to place; to make horses swift, and to disclose the secrets of persons both present and future: but in what manner they appear, you may see in the former book. considerations of tuesday. the angel of tuesday, his sigil, his planet, the signe governing that planet, and the name of the fifth heaven. the angels of tuesday. samael. satael. amabiel. the angels of the air ruling on tuesday. samax, king. his ministers. carmax, ismoli, paffran. the winde to which the said angels are subject. the east-winde. heptameron 13 the angels of the fifth heaven ruling on tuesday, which ought to be call

HP LOVECRAFT THE CALL OF CTHULHU

mbers in louisiana, and would not be surprised to learn of secret methods and poison needles as ruthless and as anciently known as the cryptic rites and beliefs. legrasse and his men, it is true, have been let alone; but in norway a certain seaman who saw things is dead. might not the deeper inquiries of my uncle after encountering the sculptor's data have come to sinister ears? i think professor angel1 died because he knew too much, or because he was likely to learn too much. whether i shall go as he did remains to be seen, for i have learned much now. iii. the madness from the sea if heaven ever wishes to grant me a boon, it will be a total effacing of the results of a mere chance which fixed my eye on a certain stray piece of shelf-paper. it was nothing on which i would naturally have s

INFERNAL SABBAT LIVE

is long viewed as a symbol of wisdom and fertility. the christian satan was taken from the early mythological folklore of islam, from which satan s (meaning to oppose or the adversary) name was azazel. in the koran and accepted traditions such as the ahadith, azazel is said to be made of fire similar to the djinn, yet not of light as other angels. it is this fire which makes azazel the brightest angel among the others. azazel was the preacher to all angels in pre-eternity, seated beside the throne in glory. god created man and demanded all angels bow to his creation, azazel refuses. he claims fire (the psychic) to be superior to clay (material, and considered it a test that in heaven azazel was the highest angel preaching the light of god, when cast to earth became the instructor to man a

seated beside the throne in glory. god created man and demanded all angels bow to his creation, azazel refuses. he claims fire (the psychic) to be superior to clay (material, and considered it a test that in heaven azazel was the highest angel preaching the light of god, when cast to earth became the instructor to man and woman in the arts of sorcery and magick. azazel (lucifer) was the brightest angel as he was made of flame, which held in itself the light source devoid and separate from the other elements. azazel later called shaitan held a precious balance within itself; it is the coincidentia oppositorum, this is the black light of iblis, the flame of selfperception and rebellion from which one seeks the balance of self. the destiny and map of ones life is chosen by thought, will and a

INFERNAL UNION

obvious, that of darkness with light. the answer is found in the essences of the witch-king and queen, samael and lilith. their sexual union produced the original spawn of demons and succubi. their continued union through us produces or brings to our awareness, the timeless treasures of knowledge and strength hidden only by our previously ignorant minds. samael is according to legend, the fallen angel taught by belial .he is also known as asmodeus or ashmodei, the yezidi archangel ashamdon, and is the solar aspect of ahriman it seems, whose other name is ashmedai. he is the male serpent who possessed adam in the garden of eden in order to copulate with eve. in the christian apocalypse, and in thelema, he is the beast and the mate of babalon. in the kabbala, samael is the prince of the qli

INITIATION INTO HERMETICS

ry sad that these phantoms always are mistaken for the real dead person by the spiritualistic mediums. a lot of mischief, self-deception, and fraud is carried out in this line. one can observe, for instance, that one of the mediums is communicating with a famous leader or general, a second one with an artist, another with a saint, in a different place with a pharaoh, and immediately again with an angel. therefore it is not at all surprising that this particular field of knowledge will meet with a host of opponents and mockers, because of its amount of self-deception. no wonder that a phantom has such a strong instinct of self-preservation as to present itself as a vampire to the medium or the whole circle, and indeed becomes fatal to the neighborhood as well. of course, all this does not m

ble to execute the most astounding performances of the magic of nature. after the magician s further progress in profoundly knowing and practically controlling the four elemental kingdoms, he may try to come into contact with his spiritual leader, his guru or genius. as mentioned previously with respect to the passive communication with the world beyond, divine providence has given man a guardian angel or genius directing his mental development and watching over it. here for the first time man came into passive contact with his genius. but thanks to his clairvoyance, he could see his genius whether in trance or in his magic mirror if he wished to contact him. but now he has advanced so far as to establish a visible connection with his genius on the mental plane. the practical performance i

best suitable for him. if the magician thus ascends mentally, he will climb higher and higher until the earth looks like a small star, and while being completely removed from the globe and floating in the universe, he concentrates on the wish that his guide might appear before him or that he might be drawn toward the guide. if not instantly, then certainly after some trials, the guide or guardian angel or whatever you may call him will become visible to the magician. the first meeting with his spiritual leader will make a deep impression on the magician, since henceforth he has the opportunity of mutual intercourse from mouth to ear. first of all he will ask his genius when, how, and under what conditions he can contact him at any time. every scholar then of course has to obey the instruct

INVOCATION OF THE ADVERSARY

of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkened image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! commentary the ritual of the adversary is a dual rite which explores, encircles and

ISIS UNVEILED

otwvuif into life eternal* tbe reverend t. swinden' commenting on tbe speculations of bis predecessors, fills a whole volume with unanswerable arguments, tending to show that the locauty of hell is in the sun. we suspect tbat tbe rev- erend speculator bad read the apocalypse in bed, and had the night- mare in consequence. there are two verses in the revelation of john reading thus "and tbe fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. and men were scorched with great beat, and blasphemed the name of god* lliis is simply j^rthagorean and kabalistic allegory. the idea is new nather with the above-mentioned author nor with jobn ^rthagoras placed tbe "sphere of purification in the sun" which sun, with its sphere, he more- tormer t ajtd mjm

ul or spirit of the universe. the three archical or original principles" says gibbon "were represented in the platonic system as three gods, united with each other by a mysterious and ineffable genera- tion" blending this transcendental idea with the more hypostatic figure of the logos of philo- whose doctrine was that of the oldest kabala, and who viewed hk king messiah, as the metatron, or 'the angel of the lord' the legaiia descended in flesh, but not the ancuni of days himself* the christians clothed jesus, the son of mary, with this mythical representation of the mediator for the fallen race of adam. under this unexpected garb his personality was all but lost. in the mod- em jesus of the christian church we find the ideal of the imaginative 51. decline and fall itf the annan empin, ch

selves. that these metaphysical subtleties never entered into the head of the honest-minded, sincere paul, is evident; as it is fur- thermore evident, that like all learned jews he was well acquainted with the doctrine of emanations and never thought of corrupting it. how can any one imagine that paul identified the son with the father, when he tells us that god made jeaus "a luiie lower than the angel" barewt, ii, 9) sjs.a a, little hiiiher\iiaji moaea "for this man was counted worthy of more ^ory than moses" hd>reui, iii, 3. of what or how many forgeries, interpolated later in the acts, the fathers are guilty, we know not; but that paul never considered christ more than a man "full of the spirit of god" is but too evident "in the arche was the logot, and the logos was adnate to the theos

trinity, in the beginning and in the end, by alpha and om^a, whkji are in the spirit aaoth [holy ghoet. or the 'vitimrmtu soui. i ezorciie and adjure thee? wandoing eagle, may the lord command thee by the winfj^ ike buli and ku flaming naird" ciim dicrub placed at the eaat gate of edn.j etoreim i4 on eiemadti spirit "serpent, in the name of the tetra- grammafam, the lord; he commandi thee, by the angel and the lion" angel of darkness, obey, and run away with this hoty [eurdaed] wattr. eagle in cfaaiu, obey thia aign, and retreat bdon the breath. moving aerpent, crawl at my feet, or be tortured by titii toured fire, and ev^kirate before this holy incense. let wato' return to water itbe elemental spirit of waterji let the fire bom, and the air drculate; let the earth return to earth by the t

ver vnthstand the kabaliatic evoeationa of the supreme initiohon. the licentious performances of the thousand and one early christian sects may be criticized by partial commentators as well as the ancient eleu^nian and other rites. but why should they [the latter] incur the censure of the theologians, the christians, when their own' mysteries' of "the divine incarnation with joseph, mary, and the angel" in a sacred trilogy used to be enacted in more than one country, and were famous at one time in spain and southern france? later they fell, like many other once secret rites, into the hands of the populace. it ia but a few years since, that during every christmas week punch-and-judy-boks, con- taining the above-named personages, with an additional display of the 237. midmah 'bagiga. 14b. 23

JASMUHEEN THE FOOD OF GODS

the world if we have not attained this, or cannot sustain this in our own lives? to realize this. and not do what we can to attain it. keeps us devoid of joy for it is hypocritical not to practice what we preach and to ignore our inner guidance can only bring us pain. relocating and creating a new, nurturing energy field can be a rewarding yet time consuming affair, so i employed my accommodation angel, provided it with a telepathic list with the usual at the bottom sign off of: or something better please and of course was guided to the perfect place to begin my nourishing sabbatical from city life. as i looked around the family home to see what it was that i wanted to take with me, i realized again that my needs at this time in my life are so few. a few paintings, esoteric sculptures, my

consider myself to be well informed enough to offer a few insights. i do so knowing that our job as metaphysicians is holistic education. we all now know that all fear is bred through ignorance and that for some of us this may mean that part of our work to dispel this, may mean time spent with the global media. so let s begin: 1) for the more esoteric connected i recommended the employment of an angel marketing and media team, together with the employment of a holy one to oversee your media connections. this is a great time management tool and saves us wasting or misdirecting energy. my public relations media agent is st germain who agreed only to send me switched on reporters (unfortunately, i forgot to ask for switched on editors as well) divine nutrition: the madonna frequency& the foo

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

and great glory, whether he was angry and in displeasure, or benign and kind. these appearances are often mentioned in scripture. when god appeared on mount sinai, it is said, the lord descended upon it in fire (exodus xix. 18. and when moses repeats the history of this to the children of israel, he says, the lord spake unto you out of the midst of the fire (deuteronomy iv. 12. so it was when the angel of the lord appeared to moses in a flame of fire out of the midst of the bush: the bush burned with fire, and the bush was not consumed (exodus iii. 3. the appearances of the angel of god s presence, or that divine person who represented god, were always in brightness; or, in other words, the shechinah was always surrounded with glory. this seems to have given occasion to those of old to ima

sacraverat ignem, excubias div m seternas, vestal fires. 57 that he had consecrated a fire that never went out. and he calls these temples and these lights, or this fire, the perpetual watches or watch-lights, or proof of the presence, of the gods. by which expressions he means, that places and things were constantly protected, and solemnised where such lights burned, and that the celestials, or angel-defenders, camped, as it were, and were sure to be met with thickly, where these flames upon the altars, and these torches or lights about the temples, invited them and were studiously and incessantly maintained. thus the custom seems to have been general from the earliest antiquity to maintain a constant fire, as conceiving the gods present there. and this was not only the opinion of the in

is, in its perfection, but not used as our servant, transforms, as it were, into the devil, and exercises his office in leading us away from the throne of spiritual light other, and, in the world, seeming better; in his mithra and ahrimanes. 81 false and deluding world-light, or matter-light, really showing himself god. this view of the human reason, intellectually trusted, transforming into the angel of darkness, and effacing god out of the world, is borne out by a thousand texts of scripture. it is equally in the beliefs and in the traditions of all nations and of all time, as we shall by and by show. real light is god s shadow, or the soul of matter; the one is the very brighter, as the other is the very blacker. thus, the worshippers of the sun, or light, or fire, whether in the old o

tics. as the son of god remained unknown to the world, so must the disciple of basilides also remain unknown to the rest of mankind. as they know all this, and yet must live amongst strangers, therefore must they conduct themselves towards the rest of the world as invisible and unknown. hence their motto, learn to know all, but keep thyself unknown (iren us. 154 the rosicrucians. the speech of an angel or of a spirit with man is heard as sonorously as the speech of one man with another, yet it is not heard by others who stand near, but by the man himself alone. the reason is, that the speech of an angel or of a spirit flows first into the man s thought, and, by an internal way, into his organ of hearing, and thus actuates it from within; whereas the speech of man flows first into the air

stand near, but by the man himself alone. the reason is, that the speech of an angel or of a spirit flows first into the man s thought, and, by an internal way, into his organ of hearing, and thus actuates it from within; whereas the speech of man flows first into the air, and, by an external way, into his organ of hearing, which it actuates from without. hence it is evident that the speech of an angel and of a spirit with man is heard in man, and, since it equally affects the organs of hearing, that it is equally sonorous (swedenborg; also occult sciences, p. 93; london, 1855. the greek bacchanals were well acquainted with the mythos of eve, since they constantly invoked her, or a person under her name, in their ceremonies. black is the saturnian colour also that of the egyptian isis. und

JESSUP MK THE CASE FOR THE UFO

ences to substances, rather than naming definite elements, compounds, or natural organic products, is significant. why, if all this stuff that admittedly falls from the sky is commonplace, natural material or life, is it usually so difficult for experienced and trained scientists and naturalists to give it positive definite identity? 64 there have been many reports of so-called "spider-webs" and "angel hair" that have fallen from the sky. to give but one example, let us look at the montgomery (alabama) advertiser of november 21, 1898, which reported numerous batches of a spider-weblike substance which fell in montgomery. some of it fell in strands and some in masses several inches long and several inches broad. according to the writer, it was not spiders' web, but something like asbestos

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

n judaica. albany: state university of new york press, 1990: chapter 5, gashkenazi hasidic views on the golem. h. kanarfogel, ephraim. gmysticism and asceticism in italian rabbinic literature of the thirteenth century, h in kabbalah: journal for the study of jewish mystical texts, vol. 6, edited by d. abrams and a. elqayam (los angeles: cherub press, 2001. kuyt, annelies. ghasidut ashkenaz on the angel of dreams. a heavenly messenger reflecting or exchanging man fs thoughts, h in creation and re-creation in jewish thought [festschrift in honor of joseph dan on the occasion of his seventieth birthday, edited by rachel elior and peter schafer. tubingen: mohr siebeck, 2005. gr. el eazar of worms fs estairway to heaven, f h jewish studies between the disciplines [papers in honor of peter schaf

KETAB E SIYAH

elf. three nights riding, upon the fastest steed, would barely encircle its outmost wall. its highest spire looked down upon mountains, giant and high, yet low to my towers. the masonry of my exalted dominion was gilded all, and studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word commanded authority greater than all, than any regent amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun was my prerogative and pleasure. my rod commanded also the silver moon, that lights night's shadow with virg

n 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 conjoin with planets, unrecorded and invisible, in the most portentous placement. then, by algol's unholy light, the star of piled-up corpses, the demon's head, 19 shall she burst her bonds

elf. three nights riding, upon the fastest steed, would barely encircle its outmost wall. its highest spire looked down upon mountains, giant and high, yet low to my towers. the masonry of my exalted dominion was gilded all, and studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word commanded authority greater than all, than any regent amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun was my prerogative and pleasure. my rod commanded also the silver moon, that lights night's shadow with virg

n 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, 80 illumining the night with silver light. there, held with bands of adamantine, does leviathan forever sleep until, once more, do the stars conjoin with planets, unrecorded and invisible, in the most portentous placement. then, by algol's unholy light, the star of piled-up corpses, the demon's head, shall she burst her bonds

baalzebub go forward. ebon-skinned, against the ebon night, 142 unseen, unheard, unknown death. now, like a terrible phantom, resolved from the darkness of the night the black form that was baalzebub descended upon the prey that he marked out, most lethal in both intent and action. before the guardian of the western gate could cry out or else sound alarum upon his horn dark baalzebub, destroying angel, reached out with a single arm to the stricken foe and enfolded within one dreadful hand the skull of the sentry and tore head and helmet all from the shoulders that the head once governed. then did we go together into the garden. upon the river's northern bank did we progress amongst some number of tall and slender trees of silvered bark and a thousand fruits each more tempting than the pri

KNOWLEDGE LECTURE THREE

m of the 22 letters. the table of shew-bread, the single letters. the altar of incense are the three mother letters. astral spirits are those belonging to the astral plane. such are false and illusionary forms, shells of the dead, and ghosts and phantoms, that are occasionally seen in s ances. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and function. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of yhvh. wands to yod, cups to heh, swords to vau, and pentacles to heh (final. these four suits also refer to the four worlds of the qabalah. wands to atziluth, cups to briah, swords to yetzirah, and pentacles to assiah

KNOWLEDGE LECTURE TWO

of god/desses. yesod's divine name is shaddai el chai (yjla ydc, its archangel is gabriel (layrbg, and its choir of angels is the kerubim(\ybwrk, or 'strong ones. malkuth's divine name is adonai ha-aretz( rah ynda, its archangel is sandalphon wpldns)and its choir of angels is the ashim(\yca, or 'virile ones. planetary names, angels, and intelligences in hebrew, saturn is called 'shabbathai. it's angel is cassiel, its intelligence, or beneficial spirit, is agiel (layga, and its spirit (darker aspect) is zazel (lzaz) jupiter is called tzedek. it's angel is sachiel, its intelligence is iophiel (layphy, and its spirit is hismael (lamsh. mars is called madim. its angel is zamael, its intelligence is graphiel (layparg, and its spirit is bartzabel (labxrb. the sun is called shemesh. its angel is

spect) is zazel (lzaz) jupiter is called tzedek. it's angel is sachiel, its intelligence is iophiel (layphy, and its spirit is hismael (lamsh. mars is called madim. its angel is zamael, its intelligence is graphiel (layparg, and its spirit is bartzabel (labxrb. the sun is called shemesh. its angel is michael, its intelligence nakhiel (laykn, and its spirit sorath (trws. venus is called noagh. its angel is hanael, its intelligence is hagiel (laygh, its spirit is called kedemel (lamdq. mercury is called kokab. its angel is raphael, its intelligence is tiriel (layryf, and its spirit is called taphthartharath (trtrtpt. finally, the moon is called levannah. its angel is gabriel, its intelligence is called malkah be tarshisim ve-ad ruachoth schechalim(\yljc twjwr duw \ysycrtb aklm, and is spirit

LAITMAN M BASIC CONCEPTS IN KABBALAH

e inner essence of kabbalah is the research of the light of the creator, which emanates from him and reaches us according to certain laws. the law of roots and branches is the law that determines the operations of the forces that impel all parts of our world s creation to grow and develop. it is said in kabbalah: there is no grain below b a s i c c o n c e p t s i n k a b b a l a h 96 without its angel above that strikes it and tells it: grow! the language of branches also helps reveal information about what occurs in other worlds. creatures that populate a certain world perceive objects in that world in a similar way, and can thus exchange information using their own language. one can inform others about what happens in other worlds using the same language, while at the same time implying

LAITMAN M FROM CHAOS TO HARMONY

ire evolves from generation to generation and prompts us to fulfill it. the first time a desire for something beyond the desire to exist appeared in a human being was 5767 years 156 from chaos to harmony ago (according to the hebrew calendar and to the date of writing these lines in 2006. although many generations preceded adam, he was the first person in whom the the book, raziel ha malaach, the angel raziel, ascribed to adam. israel s role 157 desire to comprehend the collective nature appeared. it is not a coincidence that his name was adam, because it comes from the words adamme la elyon, i will be like the most high (isaiah 14:14. adam was named after his desire to transcend his qualities and become similar to nature s quality of altruism. adam passed on what he had discovered to his

desire to comprehend the collective nature appeared. it is not a coincidence that his name was adam, because it comes from the words adamme la elyon, i will be like the most high (isaiah 14:14. adam was named after his desire to transcend his qualities and become similar to nature s quality of altruism. adam passed on what he had discovered to his offspring. also, the book, raziel ha malaach (the angel raziel, is ascribed to him. the day adam discovered the spiritual world is called the day of the creation of the world. this was the day on which humanity made its first contact with the spiritual world, and this is why the hebrew calendar begins on this day. according to nature s plan, humanity will achieve balance with the inclusive nature, the final correction of the human ego, within 6,0

s to harmony if we want to change our situation, we must understand these forces and affect the place from which they affect us. and the degree from which they affect us is above the human level, hence it is called nature s upper level or the upper world. kabbalists describe this modus operandi in the following words (bereshit raba, 10, 6: there is not a blade of grass below that does not have an angel (force) above it that strikes it and tells it: grow. in other words, nothing changes in our world without a force that operates it from a higher degree, the upper world. therefore, to understand the relations among religions in general, and the rise of the islam, in particular, we must know the upper root of religions: the three lines. in fact, man s evolution toward equilibrium with the inc

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

brew satan is derived from the verb listot, which means to veer) because it wants to cause us to veer from the path. gradual spiritual correction- 185- after this, it kills our spirituality by taking away all of the feelings of spirituality from our learning and our involvement in kabbalah, and specifically gives pleasures dressed in the garments of this world in this situation, it is called "the angel of death" there is only one answer to all grievances of the body "i proceed forward despite what you say to me, on the strength of faith, because so the creator requires" this condition of the creator is known as "the law of the worlds beyond" we do not have the strength to hold ourselves back from receiving pleasure unless we first convince ourselves that it is harmful to us. that is to say

efects. then, we need to learn to observe the commandments selflessly. as a result, our egoism will appear, and will ask "what is the purpose of this work "what will i gain from it" what if it goes contrary to my wishes" at that point, we will need the help of kabbalah to begin the work against our egoism, since we have begun to feel the evil in ourselves. there is a particular spiritual force an angel that is responsible for generating suffering in a person in order to make it clear that one cannot be satisfied by gratifying one s egoism. this suffering prompts one to digress from the bounds of egoism and thus avoid remaining a slave to it forever. it is said that prior to giving the bible to israel, the creator offered it to all the other nations of the world, and they all battling for t

ability to fulfill the creator s desires. thus, we must concentrate all our efforts on grasping the grandeur of the creator. since the creator wishes us to feel pleasure, he created in us the- 394- attaining the worlds beyond desire to be gratified. there is no other quality in us besides this desire. it dictates our every thought and action and programs our existence. egoism is known as an evil angel, an evil force, because it regulates us from above by sending us pleasure, and unwittingly we become its slaves. the state of compliant submission to this force is known as "slavery" or "exile (galut) from the spiritual world. if egoism, this evil angel, had nothing to give, it would not be able to attain dominion over a human being. at the same time, if we could forsake the pleasures offere

s with which egoism entices us. as a result, we can depart from egoism s domain and become free. moreover, by coming under the influence of pure spiritual forces, we experience pleasure in altruistic actions and become instead a servant of altruism. conclusion: we as individuals are slaves to pleasure. if we derive our pleasure from receiving, then we are slaves of egoism (of pharaoh, of the evil angel, etc. if we derive our pleasure from bestowing, then we are servants of the creator (of altruism. but we cannot exist without receiving some form of pleasure. this is the human essence; this is the way the creator has designed human beings, and this aspect cannot be altered. all we must do is ask the creator to bestow upon on us a desire for altruism. this is the essence of our free will and

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

reaffirming rigid aristotelian and scholastic principles. this kabbalah first gives an inexpressible name to the highest principle; from it she lets four principles emanate in an emanation of second degree, from which everyone branches out again to twelve] as there are innumerable kinds and subspecies. and in such a way they designate with a special name, depending upon their language, a god, an angel, a reason, a power, which governs over each individual species. in this way it is finally revealed that the whole divinity can be affiliated to one original source, as well as the whole light, which shines originally and independently, and the images, which break in numerous different mirrors as in just as many individual objects can be led back to a formal and ideal principle, the source of

LAITMAN M THE KABBALAH EXPERIENCE

negative situations. we should simply consult the creator before any action, and only then start acting. a n g e l s q: how can i always maintain my aim? a: before every thought, every action and every breath you take v think of the purpose! if a member of my group reminded me of the existence of the creator, even if quite rudely, by poking me when i fell asleep in class, to me, that person is an angel. it doesn t matter how the creator sends the reminders, but from then on, i can advance. if you think like that, you will see that everyone around you is an angel made to remind you of the existence of the creator. we keep getting pushed from above so we can advance toward the creator. the problem is that we attempt to find solutions to complex situations with the power of our minds. that pu

orrectly, to benefit ourselves, and get accurate feedback from reality. that is the science involved, and today it can be revealed to anyone who seeks it. 85 c h a p t e r 3. t h e s t u dy o f k a b b a l a h i n t r o d u c t i o n kabbalah has always been taught through books. the first books about kabbalah were written thousands of years ago. adam ha rishon (the first man) wrote the book, the angel raziel, and abraham the patriarch wrote the book sefer yetzira (book of creation. the zohar was written some 1900 years ago. all of these books are still for sale today. through them, we can study the wisdom of kabbalah. the principal, fundamental book that we study by is called talmud eser hasefirot (the study of the ten sefirot. it consists of six volumes and more than 2000 pages that depi

es a greater attainment, he falls from it and plunges deeper still in his own selfish desires, where he discovers an even greater desire for pleasure than before. this process repeats itself time and again, and each time pharaoh brings man to such desperation that he cries for the creator to save him from the hands of pharaoh. at this point, pharaoh s work is done, and he appears before man as an angel, an emissary of the creator. s h o r t e n e d e x i l e q: baal hasulam writes about a premature spiritual birth. how does this happen and can it be prevented? a: the exile in egypt was supposed to last 400 years, to match the four degrees of the development of each desire. instead, it lasted only t h e k a b b a l a h e x p e r i e n c e 212 210 years. as a result, israel had to experience

self to an aim for the creator. the conception and the birth of man and everything he does in this world arouse no response in the spiritual worlds. they have no effect whatsoever on the soul, because everything in our corporeal world is born and reveals itself before us by evolution from the movement of upper forces from up downward, as described: there is not a grass below that does not have an angel above, that strikes it and says to it: grow. t h e k a b b a l a h e x p e r i e n c e 272 only our desires to draw near the creator have any effect on above. a desire to draw near the creator is a desire to equalize with him in his desire to bring us pleasure. these desires are called raising man. if we want to do everything for the creator, as he wants to do for us, if we ask of him to giv

LAITMAN M THE PATH OF KABBALAH

distorted feelings portray the good as bad, and the sweet as bitter. pure goodness can only be felt above the barrier, but for the time being everything is interpreted as pain. it happens because the light still cannot fill the soul before the desire acquires an altruistic aim suitable for the light, consequently leaving the light outside. until we attain spirituality, the will to receive is our angel of life. however, when we begin to study kabbalah, we extend upon ourselves the surrounding light and slowly see how our will to receive is actually an obstacle between our egoistic nature and its transformation to altruism. we begin to see that this desire is the real enemy of our spiritual progress, thus turning the angel of life into the angel of death. we begin our process of recognition

t there were not enough sages, so he planted them in every generation. that is why there are leaders and spiritual guides in every generation who adapt the wisdom of kabbalah to the unique properties of their time. there have been hundreds of books written over the years on the subject of the wisdom of kabbalah. these began with the very first book on the wisdom of kabbalah, raziel hamalaach (the angel raziel, written by adam ha rishon, and the second book, sefer yetzira (book of creation, written by abraham the patriarch. however, the most popular book in the wisdom of kabbalah is the book of zohar. it was written in the second century ad by rabbi shimon bar-yochay. the contemporary kabbalist, rabbi yehuda ashlag (1884-1954) wrote a commentary on the zohar and on all the writings of the a

liable knowledge as far as kabbalah is concerned? a: of course, but that is not all. kabbalah not only gives us reliable knowledge of the construction of all the worlds and their laws, the history of mankind and phenomena we cannot even begin to imagine, but also allows us to put this knowledge into practical use. it is written in the torah that there is not a blade of grass below that has not an angel above. this means that everything in our world has a spiritual root. if we understand these laws and how the spiritual worlds are built, we can influence what happens in our world. this knowledge requires a deep perception of knowledge, but without it we cannot accurately define what we need. without this, we would lack a certain kind of information that we are seeking. q: scientists maintai

sely for that reason all creations except for man are regarded as still. even angels, which are forces operated by the creator through which he governs creation, are not independent forces with their own desires, but are simply forces that carry out his will. it is mankind s egoistic desire that enables us to reach the degree of the creator by changing the form (intent) of the will to receive. an angel is like a robot that performs a certain task in the spiritual world. it merely transfers something from one place to another. it doesn t ascend or descend in spiritual degrees like us, nor does it even grow in the spiritual sense. it is simply a spiritual force that operates at every spiritual degree. t h e pa t h o f k a b b a l a h 336 the soul is a part of the creator within each of us. o

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

iritual power which is spread abroad over the people in certain ways, which leaves its own effect behind it, and needs its own vehicles, just as electricity needs its appropriate machinery. 55. it is possible by clairvoyance to watch the action of that force, to see how the service of the eucharist builds up a thought-form, through which that force is distributed by the priest with the aid of the angel invoked for that purpose. it has been so arranged that the attitude of the priest, his knowledge- even his character- does not in any way interfere with the due effect of the sacrament(*see no. 26 of the thirty-nine articles of the church of england in the book of common prayer) there is, in any case, an irreducible minimum which is transmitted. so long as he performs the prescribed ceremoni

and allows the force to flow freely through him, blending his will with it as it flows, his higher principles will become one with that deva; and he will not only be an excellent channel for the divine force, but will himself be greatly helped and streng-thened in the doing of the work. 418. the opening 419. the deva-representative of the r.w.m. is a highly developed and very capable seventh-ray angel, and the moment that he arrives with his cohort of assistant-angels and elementals he takes full charge of the whole of the proceedings. the captains of all the other little groups spring to attention, and everything is at once made ready for the supreme moment of the opening of the lodge. the r.w.m, having declared that his lodge is duly formed and that he stands there as its head and repre

y are capable. 423. in those lodges which use a portrait of the h.o.a.t.f. it is just before the singing of this hymn that that portrait is unveiled, all the brn. turning towards it and saluting. in instant response to this salutation the great adept projects a thought-form which is an exact image of himself; just as at a higher level the lord christ projects that thought-form which is called the angel of the presence at every celebration of the holy eucharist. so fully is this thought-form a part of the h.o.a.t.f. that the lodge has the benefit of his presence and his blessing just as though he stood there in physical form. the deva representative of the r.w.m. bows low before the head of his ray, and leaves the direction of affairs in his hands. it will be seen that those of us who know

od there in physical form. the deva representative of the r.w.m. bows low before the head of his ray, and leaves the direction of affairs in his hands. it will be seen that those of us who know of the existence of this great adept, and of his keen interest in our work, have a great advantage; but it must not be forgotten that every regularly constituted masonic lodge is in charge of a seventh ray angel, however little the brn. may know about the matter. 424. i have explained how at the moment of the open-ing of the lodge all the assistant angels, nature-spirits and elemental creatures and their deva captains flash out into brilliancy, and stand round ready to spring forward at the word of command. to say that they are ready is far from expressing the fact; they are overflowing with eagerne

of the temple fully enclosed. the accompanying picture may help to make this clear, and we give at the same time in plate v a drawing of an existing greek temple for the sake of comparison. the mere outline of the temple is always finished during the singing of the opening hymn, but in certain circumstances friezes and other decorations may be added later on under the direction of the controlling angel. 426. it will thus be seen why the unofficial brn. who sit at the sides of the lodge are sometimes spoken of as the columns; and some light is also thrown on an ancient text which runs: ghim that overcometh will i make a pillar in the temple of my god, and he shall go no more out. h incidentally, we see how necessary it is that the brn. should put their hearts and souls into the words that t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ation into the hidden side of the sacraments of the catholic church, and published the results of that investigation in a book called the science of the sacraments. those who have read that book will remember that the shedding abroad of spiritual power is one great object of the celebration of the holy eucharist, and of other services of the church, and that it is attained by the invocation of an angel to build a spiritual temple in the inner worlds with the aid of the forces generated by the love and devotion of the people, and the charging of that temple with the enormous power called down at the consecration of the sacred elements. a somewhat similar result is achieved during the ceremonies performed by the masonic lodge, although the plan is not exactly the same, being indeed far older

the spiritual side of man s nature (fire. the egyptian forms were a little different; but the same four elements and their rulers are depicted in that ancient symbolism, which indeed we find in all religions. there is a four-faced brahma; there is the fourfold jupiter, who is aerial, fulgurant, marine and terrestrial. and that leads us back to the reality behind all these symbols, the four great angel-rulers of the elements, the administrators of the great law, who are the gods or leaders of the hierarchies of angels of earth, water, air and fire. those are the mystical four; and they are full of eyes within, because they are the scribes, the recorders, the agents of the lipika: they watch all that happens, all that is done, all that is written or spoken or thought in all the worlds. 81

within, because they are the scribes, the recorders, the agents of the lipika: they watch all that happens, all that is done, all that is written or spoken or thought in all the worlds. 81. in the light of asia they are described as the rulers of the four points of the compass: 82. the four regents of the earth, come down 83. from mount sumeru- they who write men s deeds 84. on brazen plates- the angel of the east, 85. whose hosts are clad in silver robes, and bear 86. targets of pearl: the angel of the south, 87. whose horsemen, the kumbhandas, ride blue steeds, 88. with sapphire shields: the angel of the west, 89. by nagas followed, riding steeds blood-red, 90. with coral shields: the angel of the north, 91. environed by his yakshas, all in gold, 92. on yellow horses, bearing shields of

ial powers. this ancient piece of ritual, when performed by an i.m. duly commissioned to consecrate a lodge, produces stupendous results in the inner worlds; for it amounts to a call made to the planetary spirits at the head of the four lines to recognize the new lodge and to dedicate it to the service of t.g.a.o.t.u. 96. the call is answered. as the corn is scattered in the north, a great golden angel of earth descends in majesty, followed by his angel-train, some of whom are left behind to be the channels of the power of his hierarchy whenever the lodge is opened in due and ancient form. the pouring of wine in the south invokes a great blue angel of water, also attended by other angels less great than he; similarly the offering of oil in the west calls upon a mighty crimson angel of fire

ver the lodge is opened in due and ancient form. the pouring of wine in the south invokes a great blue angel of water, also attended by other angels less great than he; similarly the offering of oil in the west calls upon a mighty crimson angel of fire, who pours down into the lodge the splendid rhythmic power of that most terrible and lovely of the elements. as the salt is strewn in the east, an angel of the air flashes down from on high, he and his attendants being of a wonderful silver hue shot through with mother-of-pearl. these four great ones, representing the four gods of the elements, the four children or brothers of horus, solemnly consecrate the lodge, binding the brn. into a close unity in the inner worlds and linking with them angels of their orders, who will act as their repre

LEMEGETON

overne the four altitudes or the 360 degrees of the world& signes [zodiac &c. these twoo last orders of spirits is of good, and are called the true theurgia, and it is to be sought affter by divine seeking &c* the fifth part is a booke of orations and prayers that wise salomon used upon the alter in the temple which is called artem novam [sic (ars nova] the wch was revealed to salomon by the holy angel of god called michael, and he also recieved [sic] many breef notes written by the fingar of god wch was delivered to him by ye said angell, with thunder claps, without wc notes salomon hadd never obtained to his great knowledge, for by them in short time he knew all arts and siences both good and badd which from these notes [this book] is [also] called ars notoria. in this booke is contained

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

"before me. azazel" 3) visualize a man with the head of a cat vaporizing into the space behind you. you can feel his breath on the back of your neck. say" behind me. beelzebub" 4) visualize the ground opening up into a bottomless pit. out jumps a great fierce wolf bearing it's snarling fangs. say" on my left. abbadon" 5) a gentle being steps into view (his looks are deceiving) he is the beautiful angel of hostility. say" on my right. belial" 6) throw your arms in the air with furious abandon! say" about me flames the pentagram of lucifer. prince of darkness" 7) wrap your arms around yourself in an embrace. say "within me burns the black flame of sr letter from a luciferean by rex monday since my last epistle to chaos international, i have received some correspondence from some readers who

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

of gratitude to the many individuals who responded so generously to my queries. finally, a word of thanks is due to the interlibrary loan department at the university of wisconsin, stevens point library for the many requests they so graciously fulfilled for me over the course of writing this book. abaddon abaddon, which means the destroyer, is the hebrew name for the greek apollyon, known as the angel of the bottomless pit (rev. 9:10) and the angel who ties up the devil for a millennium (rev. 20. different sources speak of abaddon, such as the thanksgiving hymns (a dead sea scroll document, which mentions the sheol of abaddon, and the torrents of belial that burst into abaddon, as well as the first-century the biblical antiquities of philo, in which abaddon is used as a place name for hel

the angel who ties up the devil for a millennium (rev. 20. different sources speak of abaddon, such as the thanksgiving hymns (a dead sea scroll document, which mentions the sheol of abaddon, and the torrents of belial that burst into abaddon, as well as the first-century the biblical antiquities of philo, in which abaddon is used as a place name for hell rather than as the name of a demon or an angel. abaddon is also referred to as a place the pit in milton s paradise regained (iv, 624. alternately, abaddon is identified with a demon, or the devil himself, in the third-century acts of thomas, as well as in john bunyan s puritan classic, pilgrim s progress.within modern ceremonial magic, it constitutes the name for god invoked by moses to bring down the rain over egypt, as reported by sam

an classic, pilgrim s progress.within modern ceremonial magic, it constitutes the name for god invoked by moses to bring down the rain over egypt, as reported by samuel liddell mathers in the greater key of solomon. there is also a reference to abaddon as the sixth of the seven lodges of hell in the work of the cabalist joseph ben abraham gikatilla. in various sources,abaddon is identified as the angel of death and destruction, demon of the abyss, and chief of the demons of the underworld. see also demons;magic and magical groups for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: the free press, 1967. strayer, joseph r. dictionary of the middle ages. vol. 1. new york: charles scribner s sons, 1982. the abbey of thelema the abbey of thelema

been equated with the babylonian anu and with the ammonite moloch, is mentioned in various sources, such as in the history ofmagic, where seligmann pictures him in the shape of a horse; in 2 kings, where he is regarded as a god of the sepharvite colony in samaria to whom children were sacrificed; and in milton s paradise lost, where he is referred to as both an idol of the assyrians, and a fallen angel overthrown by uriel and raphael in combat. see also demons;milton, john for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: the free press, 1967. seligmann, kurt. the history of magic. new york: pantheon, 1948. advertising although at first blush infernal images might not seem appropriate for advertising, the devil and hell have been trivializ

uding a curved, pointed tail under its brand name as a logo. yet other ads are harder to classify. in a roy rogers restaurant ad in the early 1990s, a fellow who had recently died in an automobile crash comes before what appears to be a kind of review board. the backdrop for the scene is a pair of escalators, one going down and one going up. asking if they cook anything in the celestial realm, an angel interjects that he must be thinking of the other place. immediately fire and smoke belch out from a black chimney as a voice cries, yow! i hate this place! although the association between cooking fires and hellfire is straightforward enough, this ad otherwise trivializes eternal damnation: the point is not that this fast-food chain is somehow linked to hell, but, rather, infernal imagery ma

LIBER 141

the initiate be of the x) iv (if necessary) ease of circumstances (to ensure leisure for these operations, and to enlarge the field of choice of second parties) v. establishment of a protective bodyguard of invisible warriors (to secure freedom from interruption in the course of these operations. this may include preservation of the health) vi. the knowledge and conversation of the holy guardian angel vii. spiritual attainment: e.g. devotion to nuit-babalon-baphomet viii. further insight into nature and her laws ix. the foundation of an abbey of o.t.o. x. the establishment of the kingdom of ra-hoor-khuit upon the earth. also divers matters, as the rejuvenation of one's own body, if desired, the power of healing, and the like. it will be seen that these few operations appear to fill every

LIBER 777

t medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the gentle jesus of the italian children? how shall we identify the thaumaturgic chauvinist of mat

of fortune violet 22 faithful i. justice emerald green 23 stable i. the hanged man [cups] queens. deep blue 24 imaginative i. death green blue 25 i. of probation or tentative one temperence blue 26 renovating i. the devil indigo 27 exciting i. the house of god scarlet 28 natural i. the star violet 29 corporeal i. the moon crimson (ultra violet) 30 collecting i. the sun orange 31 perpetual i. the angel or last judgement [wands] kings or knights. glowing orange scarlet 32 administrative i. the universe indigo 32 bis. empresses [coins] citrine, russet, olive, and black (quartered) 31 bis. all 22 trumps white, merging grey table of correspondences 6 xvi* the queen scale of colour (h. xvii* the emperor scale of colour (v. xviii* the empress scale of colour. 0. 1 white brilliance white brillian

tinomies] the yang and khien 3 the vision of sorrow[[vision of wonder] kwan-se-on, the yin and khwan. 4 the vision of love. 5 the vision of power. 6 the vision of the harmony of things (also the mysteries of the crucifixion[[beatific vision] li 7 the vision of beauty triumphant. 8 the vision of splendour [ezekiel. 9 the vision of the machinery of the universe. 1010 the vision of the holy guardian angel or of adonai. khan 11 divination sun 12 miracles of healing, gift of tongues, knowledge of sciences sun 13 the white tincture, clairvoyance, divination by dreams kan and khwan 14 love-philtres tui 15 power of consecrating things. 16 the secret of physical strength. 17 power of being in two or more places at one time, and of prophecy. 18 power of casting enchantments. 19 power of training wil

a! h w h y dg gad 16 b= w h h y \yarpa ephraim 17 c< h h w y hcnm manesseh 18 d& y h w h rkccy issachar 19 e( h y w h hdwdy judah 20 f# y w h h yltpn napthali 22 g' h y h w rca asshur 24 h* y h h w d dan 25 i> h h y w mynb benjamin 26 j% w h y h lwbz zebulon 28 k) h w y h bwar reuben 29 l$ w y h h wumc simeon cxlii. angels ruling houses. cxliii. twelve lesser assistant angels in the signs cxxxix. angel lords of the triplicity in the signs by day cxl. angel lords of the triplicity in the signs by night 15 laya ayel layhrc sharhiel turfs sateraton ywafups sapatavi 16 lawf toel layzra araziel ladyar rayel tfwf totath 17 layg giel layars sarayel crus sarash umrngu ogameron 18 lauk kael laykp pakiel rdur raadar laku akel 19 lawu oel layfrc sharatiel \hns sanahem tyhrblz zalberhith 20 layw veyel

= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal crown riding a crocodile. 24 22% cwpy ipos angel with lion s head, goose s feet, horse s tail. 25 25% and# lwblsalg glasya-labolas a dog with a gryphon s wings. 26 28$ tyrb berith gold-crowned soldier in red on a red horse. bad breath. 28 31# carwp foras a strong man in human shape. 29 34% rwprwp furfur (1) hart with fiery tail (2) angel. clvii. goetic demons of decans by day (succedent. clviii. magical images of col. clvii. 15 2$ raga aga

LIBER ALEPH

n then that there are certain definite channels of action and reaction between body and mind; sound these, and trim thy sails accordingly, not thinking that thou art in the open sea. and if so be that thou in thy sounding findest new channels, rejoice and map them for the profit of thy fellows; but remember always that to find a new way up a precipice removeth not the precipice. for where thou, o angel and yet man, hast trod delicately albeit without fear, fools will rush in to their destruction. c liber aleph vel cxi 64 bl de ratione magi vit (of the rule of life of a magician) tudy logic, which is the code of the laws of thought. study the method of science, which is the application of logic to the facts of the universe. think not that thou canst ever abrogate these laws, for though they

thereof makest thine own body his machinery of manifestation, and thus mayst thou work with any spirit soever; yet this shall serve thee most in common life. also the qualities are well defined in the cards of the tarot, so that thou hast a clear-cut means of developing thy powers according to the needs of the time. but learn also this, to work constantly under the guidance of thine holy guardian angel, so that thy workings be alway in harmony and accord with thy true will. h liber aleph vel cxi 84 g# de clave kabbalistica huius artis (of the qabalistic key of this art) ow then to thee who art long since master of high magick, it will be easy to shew how the mass of the holy ghost, sung even in ignorance, may work many a wonder by virtue of the force generated being compelled to manifest o

tion, so that thou mayst direct it inwards unto its core, that is thyself in thy name hadit. for thereby is thy will made white with heat, so that no dross may cling to it. but this work is the great work, and standeth alone. b liber aleph vel cxi 90 gl de gradibus ad magnum opus (of steps to the great work) his great work is the attainment of the knowledge and conversation of thine holy guardian angel. in the eight thyr is the way thereof revealed. but i say: prepare thyself most heartily and well for that battle of love by all means of magick. make thyself puissant, wise, radiant in every system, and balance thyself well in thine universe. then with a pure will tempered in the thousand furnaces of thy trials, burn up thyself within thy self. in the preparation hou shalt have learnt how t

g instructed in all ways, choose thine with discretion. i liber aleph vel cxi 176 #s de sua initiatione (of his initiation) y son, my delight, honey of the comb of my life, i will say also this concerning the odds of the formul of male and female, that mine initiation was ordered as followeth. first, unto the middle of the way, the attainment of the knowledge and conversation of the holy guardian angel, were these men appointed to mine aid, jerome politt of kendal, cecil jones of basingstoke, allan bennett of the border, and oscar eckenstein of the mountain, with no woman. but after that attainment hath word come to me only through women, ouarda the seer, and virakam, and in mine initiation into the degree of magus, the cat `ilariwn thy mother, helen the play actress the serpent, with myri

alah, with a great treasure of learning in many matters, but especially concerning egypt, and asia, the mysteries of their arcane wisdom. but of cecil jones had i the great gift of the holy magick of abramelin, and he inducted me into that order which we name not, because of the silliness of the profane that pretend thereto, and he brought me to the knowledge and conversation of the holy guardian angel; also, he was the herald of the masters of the temple when they bade me welcome o their order, appointing a siege for me in the city of the pyramids, under the night of pan; but for three years i was not willing to avail myself thereof. now mark well this, o my son, that this path was peculiar to the law of my star, and none other should follow me herein, or seek to follow me, for he hath hi

LIBER ARCANORUM

d on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lighting the pure stream with her brand of cursing. and the iniquity was very great. 15. then the lord khem arose, he who is holy among the highest, and set up his crowned staff for to redeem the universe. 16. he smote the towers of wailing; he brake them in pieces in the fire of his anger, so that he alone did escape from the ruin t

LIBER ASTARTE

ly figuring to thyself that thy father or thy brother or thy wife is as it were an image of thy particular deity. thus shall they gain, and not lose, by the working. only in the case of thy wife this is difficult, since she is more to thee than all others, and in this case thou mayst act with temperance, lest her personality overcome and destroy that of the deity. 48. concerning the holy guardian angel. do thou in no wise confuse this invocation with that. 49. the benediction. and so may the love that passeth all understanding keep your hearts and minds through and through to babalon of the city of pyramids, and through astarte the starry one green-girdled in the name ararita. amn[.liber astarte. was first published in equinox i (7) in class b. in the 1913 .syllabus. it was declared to be

LIBER CCC KHABS AM PEKHT

possible that this .secret door. refers to the four men and four women spoken of later in the paris working, or it may mean the child elsewhere predicted, or some secret preparation of the hearts of men. it is difficult to decide on such a point, but we may be sure that the event will show that the exact wording was so shaded as to prove to us absolute foreknowledge on the part of that most holy angel who uttered the book. note, pray thee, further, in verse 39, how the matter proceeds .all this..i.e. the book of the law itself. and a book to say how thou didst come hither. i.e. some record such as that in the temple of solomon the king.1. and a reproduction of this ink and paper for ever. i.e. by some mechanical process, with possibly a sample of paper similar to that employed..for it is

LIBER CCXLII AHA

iation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the mast

er made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul i

ures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati.the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel t

ter, ere the ruby dawn gild the dew of leaf and law, bidding the petals to unclose of heaven.s imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon mendicant of the mystic boon! marysas. what wilt thou? olympas. let mine angel say .utterly to be rapt away. marysas. how, whence, and whither? olympas .by my kiss from that abode to this.to this. my wings? marysas. thou hast no wings. but see an eagle swooping from the byss where god stands. let him ravish thee and bear thee to a boundless bliss! olympas. how should i call him? how beseech? marysas. silence is lovelier than speech. liber ccxlii 2 only on a windless tr

uth of the storm. it is another that arises! olympas. yet in thee, through thee! marsyas. i am not. olympas. for me thou art. marsyas. so that suffices to seal thy will? to cast thy lot into the lap of god? then, well! olympas. ay, there is no more potent spell. through life, through death, by land and sea most surely will i follow thee. marsyas. follow thyself, not me. thou hast an holy guardian angel, bound to lead thee from thy bitter waste to the inscrutable profound that is his covenanted ground. olympas. thou who hast known these master-keys aha! 23 of all creation fs mysteries, tell me, what followed the great gust of god that blew his world to dust? marsyas. i, even i the man, became as a great sword of flashing flame. my life, informed with holiness, conscious of its own lovelines

LIBER CHANOKH

ather than denoting discrete angelic entities associated with the parts. the names of the 91 parts were delivered on the 21st and 22nd of may 1584 (tfr pp. 141-5, 148-152. the equinox publication omitted the numbers of the 91 parts; however as these numbers are used to identify their characters on the table of watchtowers (plate x) they have been restored. the angels of the tribes are as follows: angel tribe quarter olpaged dan east gebabal asshur east s-e lavavoth gad south s-e ziracah reuben south zurchol simeon south s-w zinggen zebulon west s-w hononol judah west alpudus issachar west n-w arfaolg ephraim north n-w zarnaah manesseh north cadaamp benjamin north n-e zarzilg napthali east n-e james (1984) gives a set of attributions of these to the signs of the zodiac which results in a ra

; the name as initially constructed. see note below. is thhbybaatnn. 37: these names are derived by the golden dawn from the perimeter of the sigillum dei meth by an excruciatingly complex process using various rules of counting, then interpolating additional vowels, in many cases more than strictly necessary to make the names pronouncable. as far as i am aware these .supreme elemental kings (or .angel overseers) are nowhere mentioned in the dee mss, although the characters referred to them by the g.d. do appear in the dee material, associated with the watchtowers (the g.d. elaborated the characters somewhat and rendered them in .flashing colours. one of the names, thaaoth (became thahaaotahe) appears in secundus, since in that instance the g.d. used dee.s rule of counting which gives a to

LIBER CLXV A MASTER OF THE TEMPLE

) office work (3) lack of money. he determined however to go ahead in spite of apparent obstacles, and duly made a start at midnight, august 31. from that time until september 18th he was occupied by the preparatory work, and from midnight september 18th to midnight september 30th by the purity section. october 1st to october 12th proper retirement, and on october 12th invocation of holy guardian angel. all this meant a great deal of work and trouble, and much new experience gained, but was on the whole a failure, though a step on the path. during this retirement he cut a wand, as a symbol not of his will but of the will of adonai in him. it would be hardly right to say that this magical retirement produced no results, though it may not have produced the one desired result. by the time a m

nd somewhat different from normal consciousness (it is interesting to note that 671, by a curious coincidence, is the numeration of adonai, spelt in full, the central idea of the invocation) 6 no man has the right to make the slightest suggestion to another as to when he should or should not undertake this critical and central operation. to interfere in any way between a man and his holy guardian angel is the most intolerable presumption. o.m. the equinox 154 we shall not enter into the details of the various practices he performed during this period, but we may mention, for the sake of completeness, a few fragments recorded during the last few days of the retirement. october 9, 9:6 p.m (this was the 9th day of section c, and the 39th day of the complete operation) the state is getting mor

. very few invading thoughts. presently all became brilliant light, with which i became identified. realization of oneness. no doubt remained that this was indeed the union with the higher self. then again arose the question what about the others when this state subsides again? then it seemed that a voice spoke clearly to the brain, saying: truly when united so thou art one with the holy guardian angel that speaks unto thee now. therefore worry no more about attaining. in future it is thy work to see that not only the part attain, but that other parts, those that are called others in ordinary consciousness, realize the oneness also. n. b. these are not the words, and do not properly express the meaning. the experience itself was in the nature of realization rather than in any language [not

LIBER COLLEGII SANCTI

stand the work! reverence, duty, sympathy do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the adeptus admitting. a a publication in class d. g. the task of an adeptus minor let the adeptus minor attain to the knowledge and conversation of his holy guardian angel. the oath of an adeptus minor i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, an adeptus of the a a: to prosecute the great work: which is, to attain to the knowledge and conversation of the holy guardian angel. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence

LIBER CORDIS CINCTI SERPENTE

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, my beautiful, come thou forth and follow me. 43. adonai, divine adonai, let adonai initiate refulgent dalliance! thus i concealed the name of her name that inspireth my rapture, the scent of whose body bewildereth the soul, the light of whose soul abaseth

LIBER CXCVII STORY OF SIR PALAMEDES

those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels. debt; while yet the forehead of the son stands beaded with an icy sweat. god.s angel, standing sinister, unfurls this scroll.a sable stain .who wins the spur shall ply the spur upon his proper heart and brain. he gave the sign of malison on traitor knights and perjured men; and ever by the sea rode on sir palamede the saracen. 5 ii behold! arabia.s burning shore rings to the hoofs of many a steed. lord of a legion rides to war the indomitable palamede. the paynim fly; his tr

arise! brave soldier, thou hast won the quest not given to mortal men. arise! sir palamede adept, christian, and no more saracen! on wake or sleeping, wise, inept, still thou didst seek. those foolish ways on which thy folly stumbled, leapt, all led to the one goal. now praise thy lord that he hath brought thee through to win the quest. the good knight lays his hand upon the beast. then blew each angel on his trumpet, then all heaven resounded that it knew sir palamede the saracen was master! through the domes of death, through all the mighty realms of men and spirits breathed the beauteous breath: they taste the goodly gift of grace .now .tis the chronicler that saith: our saviour grant in little space that also i, even i, be blest thus, though so evil is my case. sir palamedes, the sarac

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

xpects (as we used to learn about gnonne? h) the answer, gwhy, nuffink! h and again is prejudice. indolence is no virtue in a questioner. eagerness, intentness, concentration, vigilance.all these i include in the connotation of gsceptic. h such questioning as has been called gvital scepticism h is but a device to avoid true questioning, and therefore its very antithesis, the devil disguised as an angel of light [or vice versa, friend, if you are a satanist; fis a matter of words.words.words. you may write x for y in your equations, so long as you consistently write y for x. they remain unchanged.and unsolved. is not all our gknowledge h an example of this fallacy of writing one unknown for another, and then crowing like peter fs cock] 2 liber cxlviii i picture the true sceptic as a man eag

d of. then, from the standpoint of the arahat himself, perhaps this gwhy did i become an arahat? h and ghow did i become an arahat? h have but a single solution! in any case, we are wasting our time.we are as ridiculous with or arahats as herod the tetrarch with his peacocks! we pose life with the question why? and the first answer is: to obtain the knowledge and conversation of the holy guardian angel. 16 liber cxlviii to attach meaning to this statement we must obtain that knowledge and conversation: and when we have done that, we may proceed to the next question. it is no good asking it now. gthere are purse-proud penniless ones that stand at the door of the tavern and revile the guests. h1 we attach little importance to the reverend out-at-elbows, thundering in bareboards chapel that t

twitch his buttocks with the red-hot tongs of my sadistic fancy.until he feels uncomfortable. but to the man who is already as uneasy as st. lawrence on his silver grill, who feels the spirit stir in him, even as a woman feels, and sickens at, the first leap of the babe in her womb, to him i bring the splendid vision, the perfume and the glory, the knowledge and conversation of the holy guardian angel. and to whosoever hath attained that height will i put a further question, announce an further glory. it is my misfortune and not my fault that i am bound to deliver this elementary message. gman has two sides; one to face the world with, one to show a woman that he loves her. h we must pardon browning his bawdy jest; for his truth is ower true! but it is your own fault if you are the world

LIBER DCCCLX JOHN ST

. t.s] john st. john 7 the grade of 7= 4; received the great initiation in october 1906; and, continuing, received the books lxv and vii, etc. in october 1907. so then in the last days of september 1908 do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which i have agreed to call the holy guardian angel, whose knowledge and conversation i have willed, and in greater or less measure enjoyed, since ten years. terrible have been the ordeals of the path; i have lost all that i possessed, and all that i love, even as at the beginning i offered all for nothing, unwitting as i was of the meaning of those words. i have suffered many and grievous things at the hands of the elements, and of the plane

physically bound unto the cross of suffering: 1 [this is the .oath of the abyss. or the oath of 8 =3. t.s] john st. john 9 ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things v. that i will perform all things and endure all things vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily sat down in my .sana (or sacred post

e fourth finger of the proper hand. all my muscles were tightly held; my breath came steady, slow and even through both nostrils; my eyes were turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. 1 [this is the .thunderbolt. position or svastik.sana described in .liber e] liber dccclx 10 oct. 1. the first day at eight o fclock i rose from sleep and putting on my robe, began a little to meditate. for several reasons.the journey and business of the day before, etc, etc, i did not feel fresh. but

ugh sleep is again attacking me. i am weary, yet content, as if some great thing had indeed happened. but if i lost consciousness.a thing no man can be positive about from the nature of things.it must have happened so quietly that i never knew. certainly i should not have thought that i had gone on for 25 minutes, as i did. but i do indeed ask for a knowledge and conversation of the holy guardian angel which is not left so much to be inferred from the good results in my life and work; i want the perfume and the the vision. why am i so materially wallowing in grossness? it matters little; the fact remains that i do wallow. i want that definite experience in the very same sense as abramelin had it; and what fs more, i mean to go on till i get it. john st. john 29 12.34. i begin, therefore, i

e inferred from the good results in my life and work; i want the perfume and the the vision. why am i so materially wallowing in grossness? it matters little; the fact remains that i do wallow. i want that definite experience in the very same sense as abramelin had it; and what fs more, i mean to go on till i get it. john st. john 29 12.34. i begin, therefore, in hanged man posture, to invoke the angel, within the pyramid already duly prepared by 671. 12.57. alas! in vain have i tried even the supreme ritual of awaiting the beloved, although once i thought.ah! give unto thy beloved in sleep! how ashamed i should be, though! for an earthly lover one would be on tiptoe of excitement, trembling at every sound, eager, afraid. i will, however, rise and open (as for a symbol) the door and the wi

LIBER GRADUUM MONTIS ABIEGNI

xx the forging of the magic sword ritual cxx the qabalah liber dcclxxvii gnana yoga control of speech devotion to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in certain cases ritual xxviii] porta porta porta col -legii ad s.s. the knowledge and conversation of the holy guardian angel control of thought. raja yoga. harmonizing of the knowledge& powers already acquired. liber mysteriorum the lamp dominus liminis lighting o f the magic 3 1. the probationer. his duties are laid down in paper a, class d.1 being without, they are vague and general. he receives liber lxi and lxv [certain probationers are admitted after six months or more to ritual xxviii.2] at the end of the pr

meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. finally, he lights the magic lamp. at last, ritual viii admits him to the grade of adeptus minor.21 6. the adeptus minor. his duty is laid down in paper g, class d. it is to follow out the instruction given in the eighth athyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth the sole task; the others are useful only as adjuvants to and preparations for the one work. moreover, once this task has been accomplished, there is no more need of human help or instruction; for by this alone may the highest attainment be reached. all these grades are indeed but convenient landmarks, not necessarily significant. a person who had attained them all mi

with the statement in liber 185 that the dominus liminis must learn a part in a temple of initiation, suggests that it may be in part administrative, and concerned with the theory and practice of running a magical order. 21 as far as anyone can tell, ritual viii and gthe instruction given in the eighth athyr (of liber 418) for the attainment of the knowledge and conversation of the holy guardian angel h are the same document; it is not clearly delinated in the equinox publication, but the obvious cut-off point would be from gand thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel. h through to g. so that he shall come at last into the city of the pyramids. h the instruction is printed as gliber viii: the ritual proper to the invoc

LIBER HHH

en all this is perfectly and easily performed at will, let the aspirant figure to himself a struggle with the whole force of the universe. in this he is only saved by his minuteness. liber hhh sub figura cccxli 3 but in the end he is overthrown by death, who covers him with a black cross. let his body fall supine with arms outstretched. 6. so lying, let him aspire fervently unto the holy guardian angel. 7. now let him resume his former posture. two-and-twenty times shall he figure to himself that he is bitten by a serpent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon an healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let th

hese shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystically of the eucharist of the five elements and let him proclaim light in extension; yea, let him proclaim light in extension.7 liber hhh 4 ii a a a .these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear..liber lapidis lazuli

LIBER ISRAFEL

example, taking precautions to avoid infection (sterilising blades, and cleaning the wound and applying antiseptic. further, performing them in public may get one locked up, either under offensive weapon laws or the mental health actedliber israfel svb figvra lxiv v a a publication in class b imprimatur: n. fra. a a 1 [this book was formerly called ganubis h and is referred to the 20th key, gthe angel h1] 0. the temple being in darkness, and the speaker ascended into his place, let him begin by a ritual of the enterer, as followeth. 1. w procul, o procul este profani. 2. bahlasti! ompehda! 3. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from

LIBER LIBERI VEL LAPIDIS LAZULI

us sing to thee, iacchus invisible, iacchus triumphant, iacchus indicible! 24. iacchus, o iacchus, o iacchus, be near us! 25. then was the countenance of all time darkened, and the true light shone forth. 26. there was also a certain cry in an unknown tongue, whose stridency troubled the still waters of my soul, so that my mind and my body were healed of their disease, selfknowledge. 27. yea, an angel troubled the waters. 28. this was the cry of him: iiioooshbthio-ioiiiiamamthibi- ii. 16 liber liberi vel lapidis lazuli 29. nor did i sing this for a thousand times a night for a thousand nights before thou camest, o my flaming god, and pierced me with thy spear. thy scarlet robe unfolded the whole heavens, so that the gods said: all is burning: it is the end. 30. also thou didst set thy lip

LIBER LVII

by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry .father. and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. some great mystics have laid down the law .accept no messenger of god. banish all, until at last the father himself comes forth. a counsel of perfection. the father himself does send messengers, as we learn in st. mark xii; and if we stone them, we may perhaps in our blindness stone the son himself when he is sent. so that is no v

p the numerical values of the letters of the words \yhla jwr, ruach elohim, the spirit of the elohim; and it is therefore a symbol of the spirit of the elohim. for r= 200, w= 6, j= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly the words dja, achad, unity, one and hbha, ahebah, love, each= 13; or a= 1, j= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel wrffm, metatron, and the name of the deity, ydc, shaddai, each make 314; so the one is taken as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom 3 [i.e. the kaballah unveiled. as scholem (major trends in jewish mysticism) and others have pointed out, the three tracts translated by mathers are actually fai

occupied by thoe demons which represent incarnate human vices, and torture those who have given themselves up to 22 [according to some, the qlippoth or shells are the remnants of these primal worlds. t.s] 23 [in the equinox publication this replaced a reference to one of the tables accompanying mathers. introduction. t.s] 16 liber lviii those vices in earth-life. their prince is lams, samael, the angel of poison and of death.24 his wife is the harlot, or woman of whoredom \ynwnz tca, isheth zanunim;25 and united they are called the beast, awyj, chioa. thus the infernal trinity is completed, which is, so to speak, the averse and caricature of the supernal creative one. samael is considered to be identical with satan. the name of the deity, which we call jehovah, is in hebrew a name of four

nd of the table of correspondences, which one of our english brethren is making,31 will enable him to discover a very great deal of matter for thought in these poems which an untutored person would pass by. to return to the general dogma of the qabalists. the figure of minutum mundum will show how they suppose one quality to proceed from the last, first in the pure god-world atziluth, then in the angel-world briah, and so on down to the demon-worlds, which are however not thus organised. they are rather material that was shed off in the course of evolution, like the sloughs of a serpent, from which comes their name of shells, or husks. apart from silly questions as to whether the order of the emanations is confirmed by palaontology, a question it is quite impertinent to discuss, there is n

firmament. or by meaning .the ox and the goad. i.e .he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. 28 liber lviii mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly.s doom is ruin* tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path. hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. t

LIBER LXVII THE SWORD OF SONG

as immaculate. i sat in vague expectant bliss. the story as it runs is thus (i quote my eastern friend60 verbatim) the virgin, going to the bath, found a young fellow in her path, and turned, prepared to scold and rate him .how dare you be on me encroaching. the beautiful young gentleman, with perfect courtesy approaching, bowed deeply, and at once began .fear nothing, mary! all is well! i am the angel gabriel. she bared her right breast (query why) the angel gabriel let fly* concerning conception of a virgin. 715 720 725 730 735 740 745 750 mystic mean-ing of pente-cost. super-consciousness is the gift of the holy ghost. poet not a materialist. mohammed.s ideas. verbatim report of moslem account of the annunciation. pentecost 41 out of a silver tube a dart shooting god s spirit to her hea

548. the heathen.68..the wicked shall be turned into hell, and all the nations that forget god. 580. satan and judas.69.at the moment of passing the final proofs i am informed that the character of judas has been rehabilitated by mr. stead (and rightly: is mr. abington* paid with a rope) and the defence of satan undertaken by a young society lady authoress .a miss corelli.who represents him as an angel of light, i.e. one who has been introduced to the prince of wales. but surely there is some one who is the object of universal reprobation among christians? permit me to offer myself as a candidate. sink, i beseech you, these sectarian differences, and combine to declare me at least anathema maranatha. 602. pangs of death.70.dr. maudsley demands a panegyric upon death. it is true that evolut

wed: she would have hindered him: clung she to his neck and wept. but the fire grew and the light dazzled her; so that with a shriek she fell. but the beasts flung themselves against the burning gateway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and in the skies stood an angel with a trumpet, and on that trumpet he blew so mighty a blast that the dead rose all from their tombs, and our father among them .now away. he cried .i would look upon the sun. and with that the fire hissed like a myriad of serpents and went out suddenly. it was a green sward golden with buttercups; and in his way lay a high wall. before it were two children, and with obscene gestures they e

im not, but abode ever about him: and the smile changed not on his face, and the whole grove was filled with sweet and subtle perfumes. now on the 71st day arose there a great dispute about his body; for the angels and spirits and demons did contend about it, that they might possess it. but our eldest brother v. n. bade all be still; and thus he apportioned the sacred relics of our