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3 8 INITIATION CEREMONY

eparated through the various bodies of the universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation. they are intellectual conceptions from the paternal fountain, partaking abundantly the brilliance of fire in the culmination of unresting time. but the primary self-perfect fountain of the father poured forth these primogenial ideas. these being many ascend flashingly into the shining worlds, and in them are contained the three supernals. because it is the operator, because it is the giver of life-bearing fire; because it filleth the life producing bosom of hecate; and it instilleth into the synoches the enlivening strength of fire, embued with mighty power. the creator of all formed the world, and there was a certain mass of fire and all thes

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

corn. lord of light, we greet your dawn* carefully light the twig and allow it to smoulder and then hold it momentarily upwards, saying: fire of bel, join with my fire and with all fires in all places on this day at this hour, rise in a web of glorious flame to empower the sun, to be empowered and to flame within my heart forever* cast the twig into the flames, then leap high in the air, crying: ascend and bring fertility, power and creativity. i do not suggest you try to emulate our ancestors and leap across the flames, as presumably the casualty rate was horrendously high* if you are using a candle, each person can in turn hold the end of the twig in the flame until it smoulders, then rest it on the tray and allow it to burn slowly down or go out* end the ritual by taking scarlet ribbon

wheel turns too* move round the wheel to face the north-east. light the imbolc candle, saying: the sun increases and the maiden flames the white fields. you claim her as your own and so the year turns and life and light wax as day returns* move next to the east and, facing this direction, light the spring equinox candle, saying: once more you overcome the darkness; the throne of light is yours to ascend and longer days are won* move to the south-east and, facing this direction, light the beltain candle, saying: your warmth brings green growth once more to the barren earth. i kindle fires to draw your healing strength and the corn will grow high* move to the south, face the direction of the summer solstice, light the candle and say: the sun is at its height and all nature filled with power

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

feared and shunned, more than any other breaking of control, for that it is the most tremendous of the forces which threaten to obsess. there is also some danger of acute delirious melancholia at point 1) iii sss "thou art a beautiful thing, whiter than a woman in the column of this vibration "i shoot up vertically like an arrow, and become that above "but it is death, and the flame of the pyre "ascend in the flame of the pyre, o my soul "thy god is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light "when thou shalt know me, o empty god, my flame shall utterly expire in thy great n.o.x" liber lapidis lazuli. i. 36-40. 0. be seated in thine asana, preferably the thunderbolt. it is essential that the spine be vertical. 1. in this practice the cavity of

ALEISTER CROWLEY THE I CHING

ses boldness; recollect then to be firm in virtue and correct! weep for thy loneliness- but still aim high! 46 the shang hexagram yoni of air- shang: the ascent; go seek the lofty one! and in the south give worship to the sun! make thyself welcome with the great; aim high! small gifts are sweetened by sincere good will. but empty cities- art thou bold to fill? the king rewards thy true sincerity; ascend the stairs with proper dignity. firm right maintain, though blind the silent sky! 47 the khwan hexagram water of moon- khwan: straitened and distressed; the great man acts. but rhetoric is far removed from facts. bare buttocks- tree stump- valley- hopes decay. embarrassed king, be quiet and sincere! rocks, thorns- come home, and find thy wife astray. even with friends the course is hard to

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

itive qualities. such are the 'fools' whom we despise. the man of thelema is vertebrate, organized, purposeful, steady, self-controlled, virile; he uses the air as the food of his blood; so also, were he deprived of fools he could no live. we need our atmosphere, after all; it is only when the fools become violent madmen that we need our cloak of silence to wrap us, and our staff to stay us as we ascend our mountain-ridge; and it is only if we go down into the darkness of mines to dig us treasure of earth that we need fear to choke on their poisonous breath. al iii,58 "but the keen and the proud, the royal and the lofty; ye are brothers" the new comment "the keen" these are the men whose will is as a sword sharp and straight, tempered and ground and polished its flawless steel; with a wris

ALEISTER CROWLEY EQ I 1

s of this tower of silence, this watch-tower of night; upon whose black brow no flickering flame burns to guide the weary wanderer across the mires of life and through the mists of death. come, follow me! grope up these age-worn steps, slippery with the tears of the fallen, and bearded with the blood of the vanquished and the salt of the agony of failure. come, come! halt not! abandon all! let us ascend. yet bring with ye two things, the flint and the steel 168- the slumbering fire of mystery, and the dark sword of science; that we may strike a spark, and fire the beacon of hope which hangs above us in the brasier of despair; so that a great light may shine forth through the darkness, and guide the toiling footsteps of man to that temple which is built without hands, fashioned without iron

ALEISTER CROWLEY EQ I 5

ed and shunned, more than any other breaking of control, for that it is the most tremendous of the forces which threaten to obsess. there is also some danger of acute delirious melancholia at point 1) 12 iii s s s "thou art a beautiful thing, whiter than a woman in the column of this vibration "i shoot up vertically like an arrow, and become that above "but it is death, and the flame of the pyre "ascend in the flame of the pyre, o my soul! thy god is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light "when thou shalt know me, o empty god, my flame shall utterly expire in thy great n.o.x- liber lapidis lazuli. i. 36-40. 0. be seated in thine asana, preferably the thunderbolt. it is essential that the spine be vertical. 1. in this practice the cavity of

ALEISTER CROWLEY EQUINOX EQ I 2 2

d, the path of samech, tiphereth, the path of gimel, da th, and kether; so in the sushumna are there certain centres or chakkras, viz, muladhara, svadistthana, manipura, anahaba, visuddhi, ajna, and sahasara. for further attributions "see 777" the king of glory shall come in. tau i pass from the citrine; deep indigo is this tall column. snakes and vultures bend their hooded hate on him that would ascend. o may the four avail me! ageless woe, fear, torture throng the threshold. lo! the end of matter! the immensity of things let loose- new laws, new beings, new conditions- dire chaos; see! these new-fledged wings fail in its vaguenesses and inanitions. only my circle saves me from the hate of all these monsters dead yet animate. i match &c. 326 yesod hail, thou full moon, o flame of amethyst

ALEISTER CROWLEY EQUINOX EQ I 3 2

ciler between you["q.f.d.r" and "t.t.e.g" together in grip of 5= 6 over the talisman: we were two: are we not made one "p" i am the reconciler between you! o maker and creator and preserver! hear us who call thee! mighty lord of life, who hast given us life and love, who is like unto thee? o god! hear us when we call! pray thou for us, that we may be made one! unto god the vast one let thy prayer ascend [the magician shall kneel down and say] unto thee, sole wise, sole mighty, sole merciful one, be the praise and the glory for ever and ever! who hast permitted me to glean in thy field! to gather a spark of thine unutterable light! to form two mighty beings from the spheres of thy dominion! to make them one by the operation of thy divine wisdom! grant that this eagle kerub in the sphere of

ALEISTER CROWLEY EQUINOX EQ I 4 2

ttle by little, as it comes under control, is held back from hearing the lesser sounds, then the greater, and at length all sounds. the vibrations of the will having repelled the sound vibrations of the air, and brought the sense of hearing into equilibrium. now the upward mounting filament of smoke has become the ascending columns of a great volcano, there is a titanic blast behind it- a will to ascend. and as the smoke and flame is belched forth, so terrific is its strength, that even a hurricane cannot shake it or drive it from its course. as the five senses become subdued, fresh hosts of difficulties spring up irrationally from the brain itself. and, whichever way we turn, a mob of subconscious thoughts pull us this way and that, and our plight in this truculent multitude is a hundred

rroundings, which our eyes must be unsealed to see. in the jubilance of hasheesh, we have only arrived by an improper pathway at the secret of that infinity of beauty which shall be beheld in heaven and earth when the veil of the corporeal drops off, and we know as we are known. then from the muddy waters of our life, defiled by the centuries of degeneracy through which they have flowed, we shall ascend to the old-time original fount, and grow rapturous with its apocalytpic draught. i do not remember whether i have yet mentioned that in the hasheesh state an occasional awakening occurs, perhaps as often as twice in an hour (though i have no way of judging accurately, from the singular properties of the hasheesh time, when the mind returns for an exceedingly brief space to perfect conscious

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ear upon them. when the vitalising force is contacting at stated periods a certain set of atoms, it will call forth from them a specific sound which will demonstrate objectively as environing circumstances. in other words, the interplay of the self and the not-self is invariabiy of a cyclic nature. the same quality in tone will be called forth by the self as it indwells the form, but the key will ascend by gradual degrees. it is similar to the effect produced in striking the same note in different octaves, beginning at the base. c. repetition in space: this concept is involved deep in the greater concept of karma, which is really the law that governs the matter of the solar system, and which commenced its work in earlier solar systems. we have, therefore, cycles in order, and repetition in

word is spoken which will unseal the fount of speech. this silence lasteth for seven times forty-nine years and each year for a day. when the silent one within the wall seeth the ray approach, when he changeth the key of the earlier spoken word, the disruption of the wall is seen and a door openeth before him. the second word holds hid the number of the sacred blue. as it reverberates, the scales ascend, and the man who seeketh to mount within them seeth the moment pass and knoweth not what to do. he struggleth for speech and raiseth his right hand in supplication to the great adjuster. from the sacred halls of the city of the white island there issueth a messenger who speaketh to him the following mystic words "as the power enters by that which is uppermost, and as it issues from the lotu

ALICE A BAILEY05 THE LIGHT OF THE SOUL

agm. the holy place is the centres and organs in the upper part of the body from the throat to the diaphragm. the holy of holies is the head where is the throne of god, the mercy seat, and the overshadowing glory. when these three aspects of freedom have been gained and the man is no longer dominated by the water, the mire or physical plane life, then "the power of ascension" is gained and he can ascend into heaven at will. the christ or spiritual man can stand upon the mountain of ascension, having passed through the four crises or points of control from the birth to the crucifixion. thus the "udana" or upward life becomes the controlling factor and the downward life no longer dominates. 40. through subjugation of the samana, the spark becomes the flame. this sutra is one of the most beau

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

of the centres) conveys to us the information that the reflection of the sutratma in the human organism is called the spinal cord, and expresses itself in three nerve channels. these three are called ida, pingala, and the central channel, the sushumna. when the negative and positive forces of the body, which express themselves via the ida and pingala nerve routes, are equilibrized, the forces can ascend and descend by the central channel to and from the brain, passing through the centres up the spine without hindrance. when this is the case we have perfected soul expression in the physical man. this is in reality a correspondence to the sutratma as it links the physical man and the soul, for the sutratma in its turn expresses the positive energy of spirit, the negative energy of matter, an

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

, and thus change the mode of animal initiation, whether this refers to the animal kingdom or to his own animal body. in the fourth kingdom the emerging quality is that aspect of synthetic love or understanding which is the intuition. this intuition is a quality of mental matter and of the "chitta" or mind stuff. man is also intended to be radio-active; the incense or the perfume of his life must ascend- 125- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust and thus attract the attention of the initiating factors which wait to lead him to liberation. these factors are the fire and the members of the fifth kingdom in nature. the growing purpose of his animal form must give place to the dynamic will of the spiritual entity, released from form limitatio

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

his divinity. the laws of transgression touched him not, because he crossed no boundaries and infringed no principles. he embodied in himself the principle of love and therefore it was not possible for him, at the stage in evolution which he had reached, to hurt a human being. he was perfectly balanced and had achieved that equilibrium which released him from all lower impacts and set him free to ascend to the throne of god. for him there was no holding on to the lower and to that which was humanly desirable but divinely rejected. evil therefore passed him by, and he had no traffic with it "he was in all points tempted like as we are, yet without sin."37 he knew no separateness. rich men, publicans, fishermen, learned professors, harlots and simple folk were all his friends, and the "great

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

problem before the hierarchy at that time was to bring to an end temporarily the then normal psychic emphasis and start the flow of the forces to the upper part of the body. these three rules can be connected in your minds with the three methods touched upon above. i. shun the pits of hell, oh, chela. let your feet go hurrying from the lower way and seek the upper reaches of the plane of glamour. ascend. choose for your good companions those who live a life of arduous labour upon the plains of earth. depart. descend and live the normal life of earth. depart. ii. lift up thine eyes, oh, chela, and cleanse thine heart and see the vision of thy soul. look up, not down; within, not out. live free and hasten towards the higher goal. depart and seek the distant secret place where dwells thy soul

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

soning sheaths which will bring about consciously and with intention the phases of dying. in the earlier stages, this release will be brought about with the aid of the overshadowing spiritual soul. later on, when the man is living upon the physical plane as the soul, he will himself with full continuity of consciousness carry out the processes if abstraction, and will then (with directed purpose "ascend to the place from whence he came" this is the reflection in the three worlds of the divine ascension of the perfected son of god. some of the information i have already given anent the subject of death in my other writings might well be appended here. i have a definite purpose in suggesting this. death is all around you at this time; the demand of the human spirit upon this matter has reach

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

e soul uses and through which it expresses itself are constituent parts of the vehicle of expression of the one in whom we live and move and have our being. therefore we appropriate that which we earlier "earmarked (if i may use that ancient phrase in its deepest and truest occult significance) on the path of descent. we learn to use it consciously. we hear its note as we descend; we see it as we ascend. we identify ourselves with the form as its sound reaches us during the process of involution. we distinguish it on the evolutionary arc, and when the stage wherein we identify ourselves with form begins to die out, we then "see" it and enter the stage of duality. yes, my brother, we do indeed raise our bodies into heaven, but the raising takes place within the realm of conscious effort, fo

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

ling and transmuting than they are upon humanity. i would add also that the point of lowest descent of the energies has now been reached, and the nature of the present opportunity is therefore changing. these energies have now passed what we might call the turning point and have reached their point of ascension, with all that that phrase implies. as they descend, they produce stimulation; as they ascend, they produce transmutation and abstraction, and the one effect is as unalterable as the other. it is upon this inevitability of the ascending energies, and the effects which they will bring about, that the entire hope of the future depends; nothing can arrest their return or their progress through the planes and back again to their source. upon this dual process of descent and ascension th

BLAVATSKY H P ANTHROPOGENESIS

r, as already stated, these beings fall into four corporeal (or grosser) and three incorporeal (or subtler "principles" or call them by any other name you please. why do the seven nervous plexuses of the body radiate seven rays? why are there these seven plexuses, and why seven distinct layers in the human skin "having projected their shadows and made men of one element (ether, the progenitors re-ascend to maha-loka, whence they descend periodically, when the world is renewed, to give birth to new men "the subtle bodies remain without understanding (manas) until the advent of the suras (gods) now called asuras (not gods" says the commentary "not-gods" for the brahmins, perhaps, but the highest breaths, for the occultist; since those progenitors (pitar, the formless and the intellectual, re

upposed to touch the northern horizon in the latitude of 32 degrees. the vast concave, that is for ever hidden from our sight and which surrounded the southern pole, being therefore called the pit, while observing, toward the northern pole that a certain circuit in the heavens always appeared above the horizon- they called it the mountain. as meru is the high abode of the gods, these were said to ascend and descend periodically; by which (astronomically) the zodiacal gods were meant, the passing of the original north pole of the earth to the south pole of the heaven "in that age" adds the author of that curious work, the "sphinxiad" and of "urania's key to the revelations "at noon, the ecliptic would be parallel with the meridian, and part of the zodiac would descend from the north pole to

emblem or symbol or y (e) h (o) v (a) h, the male and female symbol. perhaps also, when people realise the true meaning of the office and title of the kadesh kadeshim "the holy ones" or "the consecrated to the temple of the lord- the "holy of holies" of the latter may assume an aspect far from edifying. iacchus again is iao or jehovah; and baal or adon, like bacchus, was a phallic god "who shall ascend into the hill (the high place) of the lord" asks the holy king david "who shall stand in the place of his kadushu[[hebrew (psalms xxiv. 3. kadesh may mean in one sense to devote, hallow, sanctify, and even to initiate or to set apart; but it also means the ministry of lascivious rites (the venus-worship) and the true interpretation of the word kadesh is bluntly rendered in deuteronomy xxiii

nity, as all the rest, is in it, like drops of water are in the ocean, the four ends being toward the four cardinal points, hence losing themselves in infinity. isarim, an initiate, is said to have found at hebron, on the dead body of hermes, the well known smaragdine tablet, which, it is said, contained the essence of hermetic wisdom "separate the earth from the fire, the subtile from the gross. ascend from the earth to heaven and then descend again to earth" was traced on it. the riddle of the cross is contained in these words, and its double mystery is solved- to the occultist "the philosophical cross, the two lines running in opposite directions, the horizontal and the perpendicular, the height and breadth, which the geometrizing deity divides at the intersecting point, and which forms

the survivors of the hybrid races of the latter (chinamen, african negroes &c) gradually brought the worship back. the vedas countenance no idols; all the modern hindu writings do "in the early egyptian tombs, and in the remains of the pre-historic cities excavated by dr. schliemann, images of owl and ox-headed goddesses, and other symbolical figures, or idols, are found in abundance. but when we ascend into neolithic times, such idols are no longer found. the only ones which may be said with some certainty to have been idols are one or two discovered by m. de braye in some artificial caves of the neolithic period. which appear to be intended for female figures of life size (p. 199 ibid) and these may have been simply statues. anyhow, all this is one among the many proofs of the cyclic ris

my is aquarius. it was already shown that while the south pole is the pit (or the infernal regions figuratively and cosmologically, the north pole is geographically the first continent; while astronomically and metaphorically the celestial pole, with its pole star in heaven, is meru, or the seat of brahma, the throne of jupiter, etc. for in the age when the gods forsook the earth and were said to ascend into heaven, the ecliptic had become parallel with the meridian, and part of the zodiac appeared to descend from the north pole to the north horizon. aldebaran was in conjunction then with the sun, as it was 40,000 years ago, at the great festival in commemoration of that magnus annus, of which plutarch was speaking. since that year (40,000 years ago) there has been a retrograde motion of t

BLAVATSKY H P COSMOGENESIS

second. then the "divine arupa" reflects itself in chhaya loka, the first garment of the anupadaka. 5. fohat takes five strides and builds a winged wheel at each corner of the square, for the four holy ones and their armies. 6. the lipika circumscribe the triangle, the first one, the cube, the second one, and the pentacle within the egg. it is the ring called "pass not" for those who descend and ascend. also for those who during the kalpa are progressing towards the great day "be with us" thus were formed the rupa and the arupa: from one light seven lights; from each of the seven, seven times seven lights. the wheels watch the ring- stanza vi. 1. by the power of the mother of mercy and knowledge- kwan-yin- the "triple" of kwan-shai-yin, residing in kwan-yin-tien, fohat, the breath of thei

antiquity, a tree, by which a scripture or a record was also meant. hence the word lipika, the[[footnote continued on next page[[vol. 1, page] 129 the lipika. stanza v- continued. 6. the lipika circumscribe the triangle, the first one (the vertical line or the figure 1, the cube, the second one, and the pentacle within the egg (circle (a. it is the ring called "pass not" for those who descend and ascend (as also for those) who, during the kalpa, are progressing toward the great day "be with us (b. thus were formed the arupa and the rupa (the formless world and the world of forms; from one light seven lights; from each of the seven seven times seven lights. the "wheels" watch the ring. the stanza proceeds with a minute classification of the orders of angelic hierarchy. from the group of fou

manates the lower seven sephiroth- the seven rays or dhyan chohans; in other words, the homogeneous becomes the heterogeneous, the "protyle" differentiates into the elements. but these, unless they return into their primal element, can never cross beyond the laya, or zero-point. hence the allegory. the lipika separate the world (or plane) of pure spirit from that of matter. those who "descend and ascend- the incarnating monads, and men striving towards purification and "ascending" but still not having quite reached the goal- may cross the "circle of the pass-not" only on the day "be-with-us; that day when man, freeing himself from the trammels of ignorance, and recog[[footnote(s* the sentence in the sepher jezirah and elsewhere "achath-ruach-elohim-chiim" denotes the elohim as androgynous

is here mentioned are certain pure souls, etc, etc (visishtadwaita catechism, by pundit bhashyacharya, f.t.s) no spirit except the "recorders (lipika) has ever crossed its forbidden line, nor will any do so until the day of the next pralaya, for it is the boundary that separates the finite- however infinite in man's sight- from the truly infinite. the spirits referred to, therefore, as those who "ascend and descend" are the "hosts" of what we loosely call "celestial beings" but they are, in fact, nothing of the kind[[footnote(s* these voluntary re-incarnations are referred to in our doctrine as nirmanakayas (the surviving spiritual principles of men* sukshma-sarira "dream-like" illusive body, with which are clothed the inferior dhyanis of the celestial hierarchy* compare this esoteric tene

le other centres. and their number is almost infinite in the bosom of parabrahmam" hence the expressions "the day of come to us" and "the day of be with us" etc. just as the square is the symbol of the four sacred forces or powers- tetraktis- so the circle shows the boundary within the infinity that no man can cross, even in spirit, nor deva nor dhyan chohan. the spirits of those who "descend and ascend" during the course of cyclic evolution shall cross the "iron-bound world" only on the day of their approach to the threshold of paranirvana. if they reach it- they will rest in the bosom of parabrahmam, or the "unknown darkness" which shall then become for all of them light- during the whole period of mahapralaya, the "great night" namely, 311,040,000,000,000 years of absorption in brahm. t

bhumi" this is the explanation given by our exoteric western orientalists. but the esoteric meaning and allusion to it in the vedas is that it refers to our planetary chain, three "earths" on the descending arc, and three "heavens" which are the three earths or globes also, only far more ethereal, on the ascending or spiritual arc: by the first three we descend into matter, by the other three we ascend into spirit; the lower one, bhumi, our earth, forming the turning point, so to say, and containing potentially as much of spirit as it does of matter. we shall treat of this hereafter[[vol. 1, page] 251 the four dimensions of space. the second round brought forth and developed two elements- fire and earth- and its humanity, adapted to this condition of nature, if we can give the name humani

o sinful matter, and having connected himself with every atom in manifested space- the pilgrim, having struggled through and suffered in every form of life and being, is only at the bottom of the valley of matter, and half through his cycle, when he has identified himself with collective humanity. this, he has made in his own image. in order to progress upwards and homewards, the "god" has now to ascend the weary uphill path of the golgotha of life. it is the martyrdom of self-conscious existence. like visvakarman he has to sacrifice himself to himself in order to redeem all creatures, to resurect from the many into the one life. then he ascends into heaven indeed; where, plunged into the incomprehensible absolute being and bliss of paranirvana he reigns unconditionally, and whence he will

a faithful copy of the older pagan goddesses; the number (twelve) of the apostles is that of the twelve tribes, and the latter are a personification of the twelve great gods, and of the twelve signs of the zodiac. every detail almost in the christian dogma is borrowed from the heathens. semele, the wife of jupiter and mother of bacchus, the sun, is, according to nonnus, also "carried" or made to ascend to heaven after her death, where she presides between mars and venus, under the name of the queen of the world, or the universe[[panbasileia "at the names of which, as at the names of hathor, hecate, and other infernal goddesses "tremble all the demons[[semelen premousi daimones" this greek inscription on a small temple, reproduced on a stone that was found by somebody, and copied by montfa

rkness of eternal maya* the "triads" born under the same parent-planet, or rather the radiations of one and the same planetary spirit (dhyani buddha) are, in all their after lives and rebirths, sister, or "twin-souls" on this earth* this was known to every high initiate in every age and in every country "i and my father are one" said jesus (john x. 30* when he is made to say, elsewhere (xx. 17 "i ascend to my father and your father" it meant that which has just been stated. it was simply to show that the group of his disciples and followers attracted to him belonged to the same dhyani buddha "star" or "father" again of the same planetary realm and division as he did. it is the knowledge of this occult doctrine that found expression in the review of "the idyll of the white lotus" when mr. t

the same time the illusive differentiation of the angel-monad and the human-monad is shown by the following sentences "my father is greater than i (john xiv. 26 "glorify your father who is in heaven (matt. v. 16 "the righteous will shine in the kingdom of their father (not our father (matt. xiii. 43 "know ye not ye are a temple of god, and that the spirit of god dwelleth in you (i cor. iii. 16 "i ascend to my father" etc, etc[[vol. 1, page] 575 what are the seven planets? it is then the "seven sons of light- called after their planets and (by the rabble) often identified with them- namely saturn, jupiter, mercury, mars, venus, and- presumably for the modern critic, who goes no deeper than the surface of old religions- the sun and moon, which are, according to the occult teachings, our heav

BLUE EQUINOX

. note: this was the point re astral journeys, mentioned before [this gave fra. v.i.o. fresh confidence, and we find records of experiments at once..ed] nov. 27, 11:6 to 11:28 p.m. astral journey. rising on the planes. will try and recount this experience in detail as it was somewhat different from any previous experiment. after prayer, formulated astral enclosing body and began to rise. tried to ascend middle pillar. dark blue, then more purple. presently found my astral body in a sort of open temple square with 4 pillars for corners, open sides and a high domed roof. in the centre the equinox 164 of the floor was a circular basin of water. someone said (of the water .it is thyself (or thy mind. could distinguish nothing for some time. presently a star appeared in the centre of the pool

BOOK OF ENOCH

and appointed, men to understand the word of knowledge, so he created and appointed me to reprove the watchers, the sons of heaven. 14.4] and i wrote out your petition, but in my vision, thus it appeared, that your petition would not be granted to you, for all the days of eternity; and complete judgment has been decreed against you, and you will not have peace. 14.5] and from now on, you will not ascend into heaven, for all eternity, and it has been decreed that you will be bound on earth for all the days of eternity. 14.6] and before this, you will have seen the destruction of your beloved sons, and you will not be able to enjoy them, but they will fall before you by the sword. 14.7] and your petition will not be granted in respect of them or in respect of yourselves. and while you weep a

ingdoms in the iran\iraq area. this is the area where enoch probably lived but it is difficult to know whether he originally used these names in his book, or whether later translators substituted in their own names for the areas that they thought were being referred to. the second parableabout those who deny the name of the dwelling of the holy ones and of the lord of spirits. 45.2] they will not ascend into heaven nor will they come upon the earth; such will be the lot of the sinners who deny the name of the lord of spirits who will thus be kept for the day of affliction and distress. 45.3] on that day the chosen one will sit on the throne of glory and will choose their works. and their resting places will be without number and their spirits within them will grow strong when they see my c

BOOK T

e; abundance; modified by dignity as is usual. chesed of hb:v (convalescence, recovery from sickness; change for the better. herein do hb:lavyh and hb:klyal bear rule. xxx. the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or water-lilies, of which the flowers are falling right and left. leaves only, and no buds, surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the magical instrument of the zelator adeptus minor. above and below are the symbols of mars and scorpio for the decan. death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected. sadness, tr

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

point of winter is upon us" covener "here is an end to the solar year" lesson seven: meditation, dreams and the minor sabbats 193 covener "but here, too, is a new beginning" priestess "brothers, sisters, friends. let us show our love by sending forth our power and our strength to he who is the sun god. at this turning of the year's tide, let us join our energies with his, that he may be reborn to ascend once more unto his rightful place" coveners and priestess join hands and circle, deosil, chanting: all "turn, turn, turn the wheel. round and round; around it goes. the flame that died, it now doth heal. round and round; around it goes. return, return, return to life. round and round; around it goes. welcome sunlight; farewell strife. round and round; around it goes. the sun lord dies; the

CASE PAUL F THE BOOK OF TOKENS

thee with the perfumed fragrance of my spirit. thy very self am i, o israel, and self of all that is. deluded by the illusion of personal independence, the uninstructed mistake the descent of my power from the life breath of ruach [193] the book of t o k e n s for an ascent of power from my manifestations in malkuth. know ye that never does power have its beginning in that which is below. it doth ascend from earth to heaven, even as hermes saith, and from heaven it descendeth again to earth, as also he hath it. yet remember, that whatsoever the sages write, is always veiled, lest the profane burn themselves with the fires they know not how to direct. thus canst thou see that they who read the. words of the sages with the outer eye alone, mistake the inner import. dost thou aspire to,the he

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

corn. lord of light, we greet your dawn* carefully light the twig and allow it to smoulder and then hold it momentarily upwards, saying: fire of bel, join with my fire and with all fires in all places on this day at this hour, rise in a web of glorious flame to empower the sun, to be empowered and to flame within my heart forever* cast the twig into the flames, then leap high in the air, crying: ascend and bring fertility, power and creativity. i do not suggest you try to emulate our ancestors and leap across the flames, as presumably the casualty rate was horrendously high* if you are using a candle, each person can in turn hold the end of the twig in the flame until it smoulders, then rest it on the tray and allow it to burn slowly down or go out* end the ritual by taking scarlet ribbon

wheel turns too* move round the wheel to face the north-east. light the imbolc candle, saying: the sun increases and the maiden flames the white fields. you claim her as your own and so the year turns and life and light wax as day returns* move next to the east and, facing this direction, light the spring equinox candle, saying: once more you overcome the darkness; the throne of light is yours to ascend and longer days are won* move to the south-east and, facing this direction, light the beltain candle, saying: your warmth brings green growth once more to the barren earth. i kindle fires to draw your healing strength and the corn will grow high* move to the south, face the direction of the summer solstice, light the candle and say: the sun is at its height and all nature filled with power

CASTING THE CIRCLE

ess this circle, by the spirit mind of the separated psyche, made selfdeified by self- love, to build and strengthen through the mysteries of ur and the black dragon, i emerge as one who commands individual ascension by will alone. move and bless this circle of work! by who is named lucifer, come forth and bless this circle which is dedicated through thee. in the image of the morning star we each ascend, and in your image we become. prince of light and prince of darkness emerge as one! bless this circle! hail lilith, she who would bless our lives with joy and beauty, and the love of our kin. we seek the sorcerous path! by the power of the toad, sacred of hecate and the powers of night, avail the lunar current unto our selves, so that we shall emerge in the dark light of saturn! by the powe

dawn of phosphorus! by the power of the goat, oz as known to the secret. bring us union and that opposites are joined, that we shall emerge knowing both good and evil! this circle is hereby sacred, blessed by the light of shaitan the double headed one! perform the witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade and give thee life come unto us this dark night! south, east, west and north thy spirit come forth in joy a fire from the spinning sun wheel, birth is through blood" the circle is cas chaos magick and luciferism by michael ford confusion is the r

CHAOS MAGICK AND LUCIFERISM

h the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly 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 itse

COLLIER IRENE CHINESE MYTHOLOGY

onsole the grieving hunter. the gods took pity on the archer. yi had served the gods well and always did their bidding faithfully. the archer never complained about the countless petty tasks assigned to him by the lesser gods of heaven. furthermore, yi had saved the earth from droughts and monsters when the gods could not be bothered. therefore, once a year, the gods grant the archer the right to ascend to the skies to be with his wife. on that one night, the harvest moon shines the brightest and fullest of the year, reflecting the archer yi s love for chang-o. the moon goddess 79 questions and answers q: why was the grand archer yi banished from heaven to live on earth? a: the sun god dijun was angry at him for shooting down and killing the nine suns. q: why did chang-o want to return to

DAVID ICKE CHILDREN OF THE MATRIX

ild. angels and shepherds were at his birth and he was given gifts of gold, frankincense, and myrrh. he was worshipped as the saviour of men and led a moral and humble life. he performed miracles, which included healing the sick, giving sight to the blind, casting out devils, and raising the dead. he was put to death on the cross between two thieves. he descended to hell and rose from the dead to ascend back to heaven. just a coincidence, archbishop? well how about these, then? they all pre-date "jesus, often by thousands of years. attis, the son of god of phrygia he was born on december 25th to a virgin mother. he was called a "saviour, the only begotten son, and died to save humanity. he was crucified on a friday "black friday- and his blood was spilled to redeem the earth. he suffered d

DAVID ICKE THE BIGGEST SECRET

the child. angels and shepherds were at his birth and he wasgiven gifts of gold, frankincense and myrrh. he was worshipped as the saviour of men andled a moral and humble life. he performed miracles which included healing the sick, givingsight to the blind, casting out devils and raising the dead. he was put to death on the crossbetween two thieves. he descended to hell and rose from the dead to ascend back toheaven.21sounds exactly like jesus doesnt it? but its not. that is how they described the easternsaviour god known as virishna 1,200 years before jesus is claimed to have been born. if youwant a saviour god who died so our sins could be forgiven, take your pick from the ancientworld because there are a stream of them, all originating with the aryan and reptile-aryanrace that came out

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

control. in i ching, for example, north is the "place one reports to the master on accomplishments (new age dictionary. this is again a fulfillment of scripture. lucifer remember in isaiah 14:12-14, where god recalls lucifer's original sin of pride and rebellion? lucifer had every intention of taking god's throne by force and establishing his own reign. in verses 13 and 14, lucifer vowed "i will ascend to heaven; i will exalt my throne above the stars of god; i will sit upon the mount of assembly in the uttermost north" did you see that north is apparently the direction in which god's throne is situated, and lucifer planned to take it over. north is the place, occultists believe, where governmental authority dwells. now look at the goathead pentagram again. scott circle is precisely locat

DEMONIC BIBLE

of the seven planetary spheres *or second, or third, as appropriate the lunar sphere hecate, i invoke thee. hecate, i summon thee. hecate, i conjure thee. come forth, hecate, and manifest thyself within this body, this temple which i have prepared. come forth, hecate, and manifest thyself. come forth, hecate, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may ascend the planetary spheres. come forth, hecate, and manifest thyself. come forth, hecate, and manifest thyself (drink from chalice, then say) i have crossed the lunar sphere. the mercurial sphere thoth, i invoke thee. thoth, i summon thee. thoth, i conjure thee. come forth, thoth, and manifest thyself within this body, this temple which i have prepared. come forth, thoth, and manifest thyself. c

yself (drink from chalice, then say) i have crossed the lunar sphere. the mercurial sphere thoth, i invoke thee. thoth, i summon thee. thoth, i conjure thee. come forth, thoth, and manifest thyself within this body, this temple which i have prepared. come forth, thoth, and manifest thyself. come forth, thoth, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may ascend the planetary spheres. come forth, thoth, and manifest thyself. come forth, thoth, and manifest thyself (drink from chalice, then say) i have crossed the mercurial sphere. the venerial sphere ishtar, i invoke thee. ishtar, i summon thee. ishtar, i conjure thee. come forth, ishtar, and manifest thyself within this body, this temple which i have prepared. come forth, ishtar, and manifest thys

ink from chalice, then say) i have crossed the mercurial sphere. the venerial sphere ishtar, i invoke thee. ishtar, i summon thee. ishtar, i conjure thee. come forth, ishtar, and manifest thyself within this body, this temple which i have prepared. come forth, ishtar, and manifest thyself. come forth, ishtar, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may ascend the planetary spheres. come forth, ishtar, and manifest thyself. come forth, ishtar, and manifest thyself (drink from chalice, then say) i have crossed the venerial sphere. the solar sphere azael, i invoke thee. azael, i summon thee. azael, i conjure thee. come forth, azael, and manifest thyself within this body, this temple which i have prepared. come forth, azael, and manifest thyself. co

hyself (drink from chalice, then say) i have crossed the venerial sphere. the solar sphere azael, i invoke thee. azael, i summon thee. azael, i conjure thee. come forth, azael, and manifest thyself within this body, this temple which i have prepared. come forth, azael, and manifest thyself. come forth, azael, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may ascend the planetary spheres. come forth, azael, and manifest thyself. come forth, azael, and manifest thyself (drink from chalice, then say) i have crossed the solar sphere. the martial sphere abaddon, i invoke thee. abaddon, i summon thee. abaddon, i conjure thee. come forth, abaddon, and manifest thyself within this body, this temple which i have prepared. come forth, abaddon, and manifest thys

nk from chalice, then say) i have crossed the solar sphere. the martial sphere abaddon, i invoke thee. abaddon, i summon thee. abaddon, i conjure thee. come forth, abaddon, and manifest thyself within this body, this temple which i have prepared. come forth, abaddon, and manifest thyself. come forth, abaddon, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may ascend the planetary spheres. come forth, abaddon, and manifest thyself. come forth, abaddon, and manifest thyself (drink from chalice, then say) i have crossed the martial sphere. the jovial sphere marduk, i invoke thee. marduk, i summon thee. marduk, i conjure thee. come forth, marduk, and manifest thyself within this body, this temple which i have prepared. come forth, marduk, and manifest thys

(drink from chalice, then say) i have crossed the martial sphere. the jovial sphere marduk, i invoke thee. marduk, i summon thee. marduk, i conjure thee. come forth, marduk, and manifest thyself within this body, this temple which i have prepared. come forth, marduk, and manifest thyself. come forth, marduk, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may ascend the planetary spheres. come forth, marduk, and manifest thyself. come forth, marduk, and manifest thyself (drink from chalice, then say) i have crossed the jovial sphere. the sanguine sphere cronus, i invoke thee. cronus, i summon thee. cronus, i conjure thee. come forth, cronus, and manifest thyself within this body, this temple which i have prepared. come forth, cronus, and manifest thyse

(drink from chalice, then say) i have crossed the jovial sphere. the sanguine sphere cronus, i invoke thee. cronus, i summon thee. cronus, i conjure thee. come forth, cronus, and manifest thyself within this body, this temple which i have prepared. come forth, cronus, and manifest thyself. come forth, cronus, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may ascend the planetary spheres. come forth, cronus, and manifest thyself. come forth, cronus, and manifest thyself (drink from chalice, then say) i have crossed the sanguine sphere. planetary demonic spirits once the magician has crossed the planetary spheres, he may wish to invoke demonic spirits associated with each of these spheres. the 50 names of marduk, listed in the necronomicon and refered t

r successively over the nine true ages of time, so that from the highest vessels and the corners of your governments you might work my power, pouring down the fires of life and increase continually on the earth. thus you are become the skirts of justice and truth. in satan's name, rise up! show yourselves! behold, his mercies flourish, and his name is become mighty among us. in whom we say: move, ascend, and apply yourselves unto us as the partakers of his secret wisdom in your creation! the fourth key anton lavey writes: the fourth enochian key refers to the cycling of the ages of time (enochian) otahil elasadi babaje, od dorepaha gohol: gi-cahisaje auauago coremepe peda, dasonuf vi-vau-di-vau? casaremi oeli meapeme sobame agi coremepo carep-el: casaremeji caroo- dazodi cahisa od vaugeji;

DIABOLUS

e spiritually and physically. as shaitan states that he is presently at hand and trust in me and call upon me in time of need indicates the very nature of the holy guardian angel, you must recognize this force as a part of yourself by the opposing formula which is mirrored as satan, a symbol and force of rebellion. it is once you have gone forth through the gates of the hidden27 that you begin to ascend into the psychological state of lucifer, the adversary. the essence of shaitan is flame, and continual motion. to understand this beyond any coherent or sinister symbolism is the result of passing the test of appearance. the student of magick must be willing to trespass the laws of nature to discover the identity of the soul, the very gift of magick itself. melek ta us thus represents a met

DONALDTYSON CHAKRAS

not necessary for the passage of kundalini to the sahasrara, but it is used to confirm to the guru that the chela (student) has unblocked this aperture. after this practice, the skin is permitted to heal. from personal experience i can attest that the top of the skull tingles and pricks strongly in a very small radius- no more than the diameter of a pencil- when kundalini is awakened and made to ascend through the body. the sensation is that of being gently pricked with a needle on the top of the head. it is rarely very painful. this happens even when bleeding does not ensue. the union of kundalini with the thousand-petaled lotus confers bliss that is both physical and spiritual. the sensation is sustained, constant, powerful without being harsh, and may be likened to an orgasm that is no

d. most important of all in awakening kundalini is a technique that is almost never openly described. it involves the contemplation with love and desire of one of the primary forms of shakti, the mother goddess who represents for the hindus all manifest things and all energies. the word shakti literally means power. it is through the grace and love of shakti that kundalini is awakened and made to ascend. before this grace and love can be attained the practitioner must establish a close personal relationship with shakti. this is done through repeated visualization of that particular form of the goddess that has been decided upon, through prayers to the goddess, through offerings and sacrifices to the goddess, through contemplation of the qualities and virtues of the goddess, through active

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

f the gods; thou gracious one who art beloved by him that (8) seeth thee. thou settest thy fear in all the world, and through love for thee all proclaim thy name before that of all other gods. unto thee are offerings made by all mankind, o thou lord to whom commemorations are made, both in heaven and in earth. many are the shouts of joy that rise to thee at the uak] festival, and cries of delight ascend to thee from the (9) whole world with one voice. thou art the chief and prince of thy brethren, thou art the prince of the company of the gods, thou stablishest right and truth everywhere, thou placest thy son upon thy throne, thou art the object of praise of thy father seb, and of the love of thy mother nut. thou art exceeding mighty, thou overthrowest those who oppose thee, thou art might

to ra for ever and ever"[1] the word sahu though at times written with the determinative of a mummy lying on a bier like khat "body" indicates a body which has obtained a degree of knowledge[2] and power and glory whereby it becomes henceforth lasting and incorruptible. the body which has become a sahu has the power of associating with the soul and of holding converse with it. in this form it can ascend into heaven and dwell with the gods, and with the sahu of the gods, and with the souls of the righteous. in the pyramid texts we have these passages- the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (4 of 21 [8/10/2001 11:23:20 am] 1. thes-thu teta pu un-thu aaa peh-tha hems-k rise up thou teti, this. stand up thou mighty one being strong. sit thou xent neteru ar

ng gone to the north of the aaru field he makes his way to the eastern portion of the tuat, where according to one legend he becomes like the morning star, near[6] his sister sothis.[7] here he lived in the form of the star sothis, and "the great and little companies of the gods purify him in the great bear" the egyptian theologians, who conceived that a ladder was necessary to enable the soul to ascend to the next world, provided it also with an address which it was to utter when it reached the top. as given in the pyramid of unas it reads as follows-"hail to thee, o daughter of amenta, mistress of peteru) of heaven, thou gift of thoth, thou mistress of the two sides of the ladder, open a way to unas, let unas pass. hail to thee, o nau, who art [seated] upon the brink of the lake of kha

serq. connected with the god horus are a number of mythological beings called heru shesu[1 (or shemsu, as some read it, who appear already in the pyramid of unas in connection with horus and set in the ceremony of purifying and "opening the mouth; and in the pyramid of pepi i. it is they who wash the king and who recite for him the "chapter of those who come forth" and the"[chapter of] those who ascend"[2] the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (13 of 19 [8/10/2001 11:23:59 am] in the judgment scene in the book of the dead, grouped round the pan of the balance which contains the heart of the deceased (see plate iii, are three beings in human form, who bear the names shai, renenet, and meskhenet. shai is the personification of destiny, and renenet

k withal, and my two hands and arms to overthrow my foe. may the doors of heaven be opened unto me[5](5; may seb, the prince of the gods, open wide his two jaws unto me; may he open my two eyes which are blinded; may he cause me to stretch out my (6) feet which are bound together; and may anubis make my legs firm that i may stand upon them. may the goddess sekhet make me to rise (7) so that i may ascend unto heaven, and there may that be done which i command in the house of the ka of ptah.[6] i know my heart, i have gotten the mastery over (8) my heart, i have gotten the mastery over my two hands and arms, i have gotten the mastery over my feet, and i have gained the power to do whatsoever my ka pleaseth (9) my soul shall not be shut off from my body at the gates of the underworld; but i s

e may come unto worship and honour" appendix: from the fragmentary copy of this chapter which m. naville has published in his todtenbuch, bd. l, bll. 198, 199, it is clear that the text given in the papyrus of ani forms only about one-half of it, and that its contents refer to the glorious state of the deceased, who lives again in the form of horus. he enters among the revered dead; shouts of joy ascend in suten-henen, and gladness reigns in naarutef he hath inherited the throne of osiris, and ruleth the whole earth, and the company of the gods are content thereat; the god sut feareth him; all sorts and conditions of men both dead and living come before him, and bow down in homage when they behold him; the god hath made all to fear him; sut cometh unto him with head bent low to the earth;

ELLIS LOW TWELVE 1907

that were the scene of so many stirring events that evening. the bucks did not speak a word, for there was no occasion to do so. nor did i indulge in any observations, for neither was there call in my case. it was an extraordinary promenade through that wild region on that still summer night. the singular journey came to an end sooner than i expected. after clambering around a score of boulders, ascend= ing and descending several steep slopes, i noticed that we were going through a narrow canon-like passage in the mountains. this was followed for less than two hundred yards, when an abrupt change was made, and an instant later i was among a group of more than twenty apache warriors. no camp fire was burning, but enough moonlight penetrated the gorge to give me glimpses of several faces. t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

thomas, applewhite met nettles, a nurse who was knowledgeable of occult matters, especially astrology and channeling. as their relationship grew, they became convinced that they were the two witnesses spoken of in the bible (rev. 11:1.14. shortly thereafter they began to tour the country searching for some people who would join them in a movement to transcend their earthly containers (bodies) and ascend to a higher level of existence. several hundred people responded. during this period applewhite and nettles referred to themselves as bo and peep. the group that gathered around the pair fully expected to be taken off the earth in a flying saucer shortly after they joined the group. when that did not occur, applewhite, nettles, and their followers settled first in denver and then in fort wo

the masters. blavatsky also introduced the idea of ascension as a goal for humans, a concept made central of i am religious activity, an organization founded by guy w. ballard, who further developed theosophical concepts. ballard taught that it was possible through following the disciplines of the movement, including vegetarianism, to so purify the self that the individual need not die but could ascend to the next level of conscious existence. ballard s own untimely death necessitated some revision of that ideal, and the natural process of death was integrated into the understanding of the process of ascension. ballard is now believed to have assumed a position as an ascended master, as has mark prophet, the founder of the summit lighthouse (now the church universal and triumphant, a grou

unctions of the astral body. the astral body is not composed of matter alive with an intelligent life, but it nevertheless possesses a kind of life sufficient to convey an understanding of its own existence and wants. the stage of evolution of this astral life is that of descent, the turning point not having yet been reached. he who possesses the physical body has, on the other hand, commenced to ascend, and there is, therefore, a continual opposition of forces between him and his astral body. hence, the astral body accentuates in him such grosser, retrograde thoughts as he may nourish, since the direction of these thoughts coincides with its own direction. if, however, he resists the opposition of his astral body, the craving of the latter gradually becomes weaker and weaker, till at last

dual. a series of mantric-like prayers called decrees were advocated as the means of such evocation. the i am movement was one of the most successful, flamboyant, and controversial of the late 1930s. at its height, however, ballard unexpectedly died on december 29, 1939. his death created an immediate problem as some expectation had spread through the movement that he would not die but physically ascend. several years after his death his wife and son and many of the leaders of the movement were the subject of a landmark judicial process initiated by several ex-members who questioned the sincerity of the movement. the process resulted in a 1944 supreme court ruling which suggested that it was not legitimate for government to place a religion, no matter how nonconventional, on trial. sources

brought forth other spirits to inhabit the universe previously created. these spirits include those who now exist as earth s human race. unfortunately, over the millennia, we have forgotten our origin as spirit light beings. contributing to that forgetfulness are the structures of institutional religion. the destiny of humans is spiritual enlightenment (godconsciousness) and ascension. those who ascend join the legion of souls who work to assist humans in their attaining their enlightenment. they are popularly known as the great white brotherhood. the center teaches that god is pure spiritual light. as with normal light, spiritual light can manifest as a spectrum of seven colors, each color a representation of an attribute of god. god s light permeates the universe and each thing in it. w

t on a table spread with sand or millet. sometimes a prescription is written, the pencil moving of its own accord. they buy the medicine prescribed and give it to the possessed. should they find that burning incense and offering sacrifices fails to liberate the poor victim, they may call in conjurors, such as the taoists, who sit on mats and are carried by invisible power from place to place. the ascend to a height of twenty or fifty feet, and are carried to a distance of four or five li (about a half mile. of this class are those who, in manchuria call down fire from the sky in those funerals where the corpse is burned. these exorcists may belong to any of the three religions in china. the dragon procession, on the fifteenth of the first month, is said by some to commemorate a buddhist pr

the third elemental kingdom, the inhabitants of which are the lowest orders of angels, the passion devas. it then enters the physical world and, in the fourth elemental kingdom, ensouls the etheric part of minerals with the elementary type of life that these possess. the middle of this kingdom represents the farthest descent of the life wave, and thereafter its course is reversed and it begins to ascend. the next kingdom into which it passes is the fifth elemental kingdom, the vegetable world, whence it passes to the sixth elemental kingdom, the animal world, and lastly to the seventh elemental kingdom, humanity. during its stay in each kingdom, the life wave progresses gradually from elementary to highly specialized types, and when it has attained these, it passes to the next kingdom. thi

an. the creation of the earthly man was, indeed, the work of the heavenly man.that is, of the first emanation from god. sources: halevi, z ev ben shimon. aam and the kabbalistic tree. london: rider, 1974. heaven s gate heaven s gate is the popular name given to a small ufo contactee group that gained international notoriety in march of 1997 when 39 of its members committed suicide in an effort to ascend to a higher level of consciousness. the group had been in the news in the 1970s when the founders, marshall herff applewhite (1931.1997) and bonnie lu truesdale nettles (1924.1985, had made a widely reported tour across the united states in their initial recruitment drive to gather people in the expectation that they would soon be taken from earth in a flying saucer. however, they had dropp

rink and propagate their species, live in communities, and are ruled over by princes. they can make themselves visible or invisible, and they assume the forms of various animals, such as serpents, cats, and dogs. there are good jinn and bad jinn. they are said to frequent baths, wells, latrines, ovens, ruined houses, rivers, crossroads, and marketplaces. like the demons of jewish traditions, they ascend to heaven and learn the future by eavesdropping. with all their power and knowledge, however, they are liable to be reduced to obedience by means of talismans or occult arts and become obsequious servants until the spell is broken. it is far from certain that the jinn of the east were derived from the mythology or philosophy of the west, and the practice of translating the arabic word jinn

hands. she died quite young, at age 22 or 23. katie said her attachment to florence cook served the purpose of convincing the world of the truth of spiritualism. this work was given her on the other side as a service to expiate her earthly sins, she claimed. on her farewell appearance, after three years of constant manifestations, she declared that her years of suffering were now over; she would ascend to a higher sphere from which she could only correspond with her medium through automat- king, katie encyclopedia of occultism& parapsychology. 5th ed. 862 ic writing at long intervals, although cook would be able to see her clairvoyantly. in her early manifestations in the seances of the davenport brothers, katie king was apparently far less spiritual than at the time of the crookes record

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

h (spr (vol. 9, p. 359: a circle having been formed, i was placed on mr. eglinton s left and seized his left hand firmly in my right. immediately on the extinction of the lights i felt him rise slowly in the air and as i retained firm hold of his hand, i was pulled to my feet, and subsequently compelled to jump on a chair and then on the table, in order to retain my hold of him. that his body did ascend into the air on that occasion with an apparently utter disregard to the law of gravity, there can be no doubt. what most excited my wonder was the fact, for i may speak of it as a fact without qualification, that mr. eglinton rose from my side, and, by the hold he had on my right hand, pulled me up after him, my own body appeared for the time being to have been rendered nonsusceptible to gr

id not specify its source, and it was merely fragmentary. it is necessary, he claimed, in order to dominate these intelligences, to undergo the four trials of ancient initiation, and as these are unknown, their room must be supplied by similar tests. to approach the salamanders, therefore, one must expose himself in a burning house. to draw near the sylphs he must cross a precipice on a plank, or ascend a lofty mountain in a storm; and he who would win to the abode of the undines must plunge into a cascade or whirlpool. the air is exorcised by the sufflation of the four cardinal points, the recitation of the prayer of the sylphs, and by the following formula: the spirit of god moved upon the water, and breathed into the nostrils of man the breath of life. be michael my leader, and be sabta

1479 when the first capital sentence was carried out thirty thousand persons had on the charge of using enchantment been in great britain cruelly immolated; of these one fourth belonged to scotland. no inconsiderable number of those who suffered on the charge of sorcery laid claim to necromantic acts with intents felonious or unworthy. when james vi of scotland in the year 1603 was called upon to ascend the throne of great britain and ireland (as james i, his own native kingdom was in a rather curious condition. james himself was a man of considerable learning, intimate with latin and theology, while his book, daemonologie marks him as a person completely absorbed in the supernatural. moreover while education and even scholarship were comparatively common at this date in scotland (more com

escription can be conveyed to us. it is also said that beyond the spheres are the heavens of boundless extent. these are the ultimate abodes of the glorified and blessed. hudson tuttle, in his book arcana of spiritualism (1871, furnishes an interesting exposition of the origin of the spheres. according to tuttle, the spirit world is built up from atomic emanations. exhalations from all substances ascend as mist rises from a sheet of water. the spirit world therefore depends on the earth for its existence and is formed through its refining instrumentality. without the earth there could not have been corresponding spirit spheres, actually zones rather than spheres. they are 120 degrees wide; that is, they extend 60 degrees on each side of the equator. if we take the sixtieth parallel of lati

it curiously. when i take the phenomena piecemeal, the notion that mrs. piper s subliminal self should keep her sitters apart as expertly as she does, remembering its past dealings with each of them so well, not mixing their communications more, and all the while humbugging them so profusely, is quite compatible with what we know of the dreamlife of the hypnotised subjects. but i find that when i ascend from the details to the whole meaning of the phenomenon. the notion that such an immense current of experience, complex in so many ways, should spell out absolutely nothing but the word humbug, acquires a character of unlikeness. the notion that so many men and women, in all other respects honest enough, should have this preposterous monkeying self annexed to their personality seems to me s

al intercourse between the ultraterrestrials and the protohuman neanderthals created the modern human race. as keel tells the tale in our haunted planet (1971, this produced strange responses in [the offspring s] materialized nervous system. emotions were born. frequencies were changed. the direct control of the superintelligence was driven from their bodies. they were trapped on earth, unable to ascend the electromagnetic scale and reenter their etheric world. with the loss of control they became animals, albeit highly intelligent animals. the other ultraterrestrials continue to torment us, their former adversaries, and effectively control the world, manipulating our social, political, scientific, and religious beliefs, creating all paranormal phenomena and destroying the lives of individ

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

a re velation that they we re the two witnesses who re velation 11 had prophesied would appear on earth during its last days. t h e i r first attempt to announce themselves to a larger world occurred in oklahoma city, w h e re they introduced themselves to local ufologist ha yden hewes, who had a flair for p u b l i c i t y. they told hewes to announce that they we re here to help the human race ascend to its next evo l u t i o n a ry level. ac c o rd i n g to hewes, they spoke as if humans we re 246 the two alien to them (hewes and st e i g e r, 1976. their behavior and general demeanor we re so odd that hewes wondered if they we re actual extraterre s t r i a l s. t h rough leaflets signed by human in d i v i dual metamorphosis (him, the two sought f o l l owers. the documents identifie

earthlings, reporting on human affairs to their otherworldly superiors. toward dawn the buzzing sounds, emanating from either the helmets or the belts, resumed. the two left the car, with villanueva following. eventually, they came to the ship, a saucer-shaped structure. the men invited him inside the craft, but at that moment he lost his nerve and fled back to the car. from it he saw the saucer ascend and disappear in the direction of the rising sun. when his experience became known soon afterward, villanueva was compared to the prominent american contactee george adamski. adamski met villanueva in mexico in the spring of 1955 and asked him a series of questions. an american couple that also was there would write, if the questions astounded us, so did the answers. salvador passed his exa

FAUST

me! in these pure lineaments i see creative nature s self before my soul appear. now first i understand what he, the sage, has said: the world of spirits is not shut away; thy sense is closed, thy heart is dead! up, student! bathe without dismay thy earthly breast in morning-red" he contemplates the sign. into the whole how all things blend, each in the other working, living! how heavenly powers ascend, descend, each unto each the golden vessels giving! on pinions fragrant blessings bringing, from heaven through earth all onward winging, through all the all harmonious ringing! what pageantry! yet, ah, mere pageantry! where shall i, endless nature, seize on thee? thy breasts are- where? ye, of all life the spring, to whom both earth and heaven cling, toward whom the withering breast doth s

hermore i ve no desire to hear whether in future too men hate and love, and whether too in yonder sphere there is an under or above. mephistopheles in this mood you can dare to go my ways. commit yourself; you shall in these next days behold my arts and with great pleasure too. what no man yet has seen, i ll give to you. faust poor devil! what have you to give? was any human spirit, struggling to ascend, such as your sort could ever comprehend? still, have you food on which no man can live? have you red gold that runs through, without rest, quicksilver-like, the hand it s in? a game at which men never win? a maiden who while on my breast will with my neighbour ogle and conspire? the joys divine of honour, once possessed, which vanish like a meteor s fire? show me the fruit which, ere it s

ver met your sight. yet long you re not deprived of forms endearing; the nereids come curiously nearing your splendid palace in the cool of ocean, the young with fish-like, shy, and wanton motion, the old ones prudent. thetis learns of this, gives her new peleus hand and mouth to kiss.the seat, then, on olympus wide domain. emperor. over the air i leave to you to reign; quite soon enough does one ascend that throne. mephistopheles earth, lord supreme, already is your own. emperor what brought you here to ravish us with sights directly out of the arabian nights? if like scheherazade you are inventive, be sure of every favour and incentive. be near whenever- as is oft the casei grutch at this poor world of commonplace. steward [enters in haste. ah, most serene, in all my life i never thought

ly room. and so, since all have duly taken places, we re ready, let the spirits come and face us! trumpets. astrologer now let the drama start without delay. our sire commands! ye walls, give way! naught hinders now. here magic doth conspire; the arras rolls away as if by fire. the wall is splitting, turning in the gloom, a deep stage seems to be appearing, a light mysterious to be nearing, and i ascend to the proscenium. mephistopheles [rising to view in the prompter s box. i hope for favour here from all and each, for promptings are the devil s art of speech. to the astrologer. you know the tempo of the stars on high; you ll understand my whispering masterly. astrologer by magic might before us doth appear, massive enough, an ancient temple here. like atlas who upheld the sky of old, col

herefore he has lent us his sceptre today. now float we contented and lightly and gay. sirens you, to helios dedicated, you, to bright day consecrated, greet we in this stirring hour when all worship luna s power! telchines o loveliest goddess in night s dome appearing! the praise of thy brother with rapture art hearing. to rhodes ever blessed an ear thou dost lend, for there doth a paean eternal ascend. he begins the day s course, with keen, radiant gaze, when finished the journey, our troop he surveys. the mountains, the cities, the wave, and the shore are lovely and bright to the god we adore. no mist hovers round us, and if one appear, a beam and a zephyr- the island is clear! phoebus there sees his image in forms hundredfold, as giant, as youth, as the gentle, the bold. we first, it w

nd be of good cheer. evil and good still come unexpected to mortals; though foretold, we credit it not. truly, did troy burn; truly, we saw death before us, shamefullest death; and are we not here joined with thee, serving gladly, seeing the dazzling sun in the heavens, also thee, the earth s fairest, gracious to us happy ones? helena be it as it may! what may impend, me it beseems that i at once ascend into the royal house, the long-renounced, much yearned-for, well-nigh forfeited, which stands again before mine eyes, i know not how. my feet do not with so much spirit bear me up the high steps i sped over lightly as a child. exit. chorus. cast now, o sisters, ye captives who mourn your fate, all your sorrows far from you; share in our mistress joy, share ye in helena s joy, who to her fat

ocean s oval pearl appear; rubies would all their radiance lose beside thy glowing cheek s bright hues. the treasure greatest and most rare before thy presence i lay here; and to thy feet is brought today the fruit of many a bloody fray. as many chests as here i bore, of iron chests i have yet more; admit me to thy train, i will thy vaults with every treasure fill. for scarce dost thou the throne ascend, ere now they bow, ere now they bend, intelligence and wealth and power, before thy peerless form and flower. firmly i held all this as mine, but now it s free and it is thine; twas precious, sterling, vast, i thought, but now i see that it was naught. vanished is what i once possessed. a mown and withered grass at best; oh, with one happy glance but deign to give it all its worth again! fa

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ere eclectic admixtures of occult information and practices drawn largely from the hermetic qabalah. with all due respect, i found much of the material in the rabbinical writings to be obscure, convoluted, and quasi-philosophical. few of the rabbinical sources described actual mystical practices. those that did were often hard to follow, and provided little explanation about what happens when you ascend the tree. as i searched through miles of print on jewish mysticism, and digested what i was learning from my mentor and experiencing in my practices, many fundamental questions arose in my mind. master abraham did not come out of a spiritual vacuum, nor was his dispensation of a monotheistic worldview the first among ancient cultures. in what ways did the cosmologies of the various ancient

cension of the central column of the tree of life to progressively unite with the consciousness of small and vast face, and to pierce the profound spiritual mysteries alluded to in the torah and other primary sources. many religious students of the qabalah confuse the intentions of the mystical qabalah with the necessity to cultivate a high degree of levitical purity and righteousness required to ascend the column of the right on the tree of life, which is called the way of the angels of elohim. such levitical purity is not required to the ascend of the central column of the tree, and the rigid rabbinical restrictions regarding the study of the qabalah only within the context of orthodox halachic observance are not necessarily relevant to the purely yogic intentions of the mystical qabalah

onnect with an infinite ground of pure being that is inherently unfathomable to that intellect, they are usually composed of allegories and allusions transmitted by messiahs, perfect masters, and great sages. like a ladder that is used to climb up to the roof of a house and then as the means to come back down, a mystical worldview is intended to act as a vehicle for the awakening consciousness to ascend through the planes of existence to unite with the divine essence. the worldview becomes a frame of reference for the mind to come back into once the soul returns as an individuated being. the elements of the qabalistic worldview are combined in the grand allusion of the tree of life. the tree emanates from the mysterious unknown in its negatively existent roots, and descends through the pla

ciousness through successive planes of existence. each different path up the tree is known as a working tree. the entire spectrum of trees of life is also known collectively as angelic or enochian tree language. angelic tree language consists of various types of working trees and trees of perfection (figure 3.6. mystics seeking union with the divine, saints, wizards, and white and black magicians ascend the tree through different sefirothic patterns. a working tree, infused with the power of a suitable name of god, mantra, or other invocation, automatically directs the changes in consciousness of the traveler along its characteristic pattern of gates. different forms of the tree, called trees of perfection, allude to enlightened yogis, transcendent devotees, saints and messiah. in this boo

size, density, and rate of vibration. each qlifah makes its imprint on the next, denser shell. one might also envision the analogy of each shell casting a shadow that materializes as a successively denser shell. in ascending the tree, the individuated consciousness expands through the successive shells, with their respective states and stations, and their associated powers. what happens when you ascend the tree shall be described in a later section in this chapter, and the experiences in the various shells shall also be treated in more detail in chapter six. 2" 2' 8: 55 the qlifoth also correlate with the four letters yod y, heh h, vav v, heh h (and hence, we are formed in the image of elohim. the physical shell in the world of asiyah, infused with vital energy (xvr ruach; in chinese, qi;

, the angelic tree language follows the listing of the divine names. the angelic tree language is an assortment of different working and perfect trees of life. the names for the sefiroth in the sefer hashmoth are generally the same as those given them by the zohar. the variety of working trees reflects the different paths by which different types of magicians, wizards, saints, devotees, and yogis ascend the tree of life. devotees and yogis generally make exclusive use of the central column. their paths are referred to as central column working trees. magicians, wizards, and saints, on the other hand, make significant use of the side columns on the tree. the working trees of the magicians make exclusive use of one or other of the two side columns. the working trees of the saints and wizards

generally make exclusive use of the central column. their paths are referred to as central column working trees. magicians, wizards, and saints, on the other hand, make significant use of the side columns on the tree. the working trees of the magicians make exclusive use of one or other of the two side columns. the working trees of the saints and wizards involve the use of all three columns, but ascend in opposite directions. the perfect trees are mystical allusions to self-realized souls and forms of divine incarnations. 3' 8: h" 2: 2 2:e 8, 6 !7 '0, 6. 0 '7 the working trees that exclusively involve the columns of the right and left are respectively called the way of the angels of elohim and the way of the angels of destruction. the ways of the angels of elohim and the angels of destruc

ight-handed path, and those who traverse it are often referred to as white magicians. they engage in disciplines, routines of behavior, and rituals intended to cultivate love of the lord hvhy, righteousness, and purity in order to pass the inspection of the gatekeepers who guard the column of the right on the tree. attachment to their righteousness, goodness, and their priestcraft keeps those who ascend the tree via the way of the angels of elohim in the right column, and generally preempts them from repositioning into the central column. white magicians use the name hvhy and other power names to invoke powerful angels and to manifest and use creative powers. most orthodox religious jews also cultivate love, righteousness, and levitical purity to be able to ascend the column of the right a

tantric texts (called shastra) on the chakras describe the chitshakti (energy of consciousness, known as the goddess kundalini, as a coiled snake asleep at the base of the chakric tree. the shekhinah of the qabalah is said to be in exile in the lower worlds. the kundalini and the shekhinah are two distinctly different allusions for the same thing. the snake of the kundalini is said to awaken and ascend the chakric tree, opening the chakric lotuses on her way to unite with her husband shiva in the ajna chakra at the forehead. the ascent by the kundalini is also called the satchakrabheda, the piercing of the six centers. the ascent of the tree of life by the shekhinah is called shabat (tbs, sabbath. on the sabbath, shekhinah ascends the tree of life and unites with her husband hvhy in the w

rther incarnations of the geviyah. upon passing from the nefesh (i.e. dying from the physical body, the soul retains its separation and resides in ecstatic bliss at the feet of their beloved for the duration of the small face universe. through discrimination and the renunciation of a dualistic relationship with one s small face chosen ideal, the individual consciousness can continue to expand and ascend the central column, cross the abyss of the invisible sefirah knowledge/ first, and merge with the neshamah (divine soul) in the sefirah crown/above in the world of atziluth. this is experienced as a witness state the size of the small face universe. in merging with the neshamah, all separation between the individual and small face dissolves. by renouncing the manifestation of mindgenerated

FLY THE LIGHT

n the grand grimoire, being an emissary of lucifer the light bringer. in this sense, lucifuge can be a shadow which comes from the above light of lucifer, thus a connected force of rebellion and self- liberation. contained on fly the light are 14 tracks, with a running time slightly over 70 minutes. seven tracks symbolize the beast of the apocalypse, being the 7 headed dragon. the remaining seven ascend in a crooked pattern around the tree of daath, or the qlippoth. this movement is thus symbolized as the fly god, beelzebub, as a form of the adversary. fly the light begins with alone and divided, an atmosphere of post-industrial chaos and the machinery of a new religion- luciferian youth. this album does not move in the clean and shiny future as we so often visualize, but a past of when ma

FOCUS OF LIFE

anity. he struggled further along to obtain an easy means of ingress, thinking "where there is desire-there shall be found the desired sleeping partner. what is true, is pleasurable self. i have now reached the sixth letter of the alphabet" when suddenly he observed another and more agile following him-who when reaching aaos, clutched hold of him-shouting "where i cannot reach, thou too shall not ascend" their combined weight became too heavy-the balustrading collapsed and they both fell. aaos felt himself falling as into a bottomless pit-when with a start he awoke, and after introspection spoke to his heart "verily i have fallen in love with a new belief and become moral! this i reflects itself differently. what was once easy- is now difficult. all reflections are radiated matter incarnat

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

metic reform is near and familiar to these things, not the divinity as it is most high, absolute in itself, and without relation to the things produced. you see, then, how one simple divinity which is in all things, one fecund nature, mother and preserver of the universe, shines forth in diverse subjects, and takes diverse names, according as it communicates itself diversely. you see how one must ascend to this one by the participation in diverse gifts; for it would be in vain to attempt to catch water in a net, or fish in a plate. hence, in the two bodies which are nearest to our globe and divine mother, the sun and the moon, they conceive is the fife which informs things according to the two principal reasons. then they understand life according to seven other reasons, distributing it to

der, that he attaches the theme of his amazing work, which is about a universal religious and moral reform. as each constellation image is discussed, vices associated with it are deplored and the virtues opposite to these vices are praised. more than that, there is an active movement of ascent and descent going on; the vices are thrown out by the gods, cast out of the heavens, and to their places ascend the opposite virtues. thus, in the end, the triumphant beast is fully expelled. and the triumphant beast is not the pope, as used sometimes to be thought. it 1 spaccio, dial. 1 dial, ital, pp. 611-2. 2 ibid. dial, ital, pp. 595 ff. 3 hyginus, fabularum liber, paris, 1578. see below, p. 328. 218 giordano bruno in england: the hermetic reform is the sum of all the vices which are opposite to

onstellations. it has to be realised that he has absolutely clearly imprinted on his memory, after the manner of a magic memory system, the order of the constellation images, and on this the whole argument depends. the following are some examples of the virtue-vice movements, the ascent of virtues and descent of vices, which take place as the gods reform the heavens. to ursa major and minor there ascend truth, being, goodness, which drive out deformity, falsehood, and defect.2 in cephus, wisdom (sophia) replaces ignorance and foolish faith' natural and human law rise in bootes (arctophylax) in place of crime.4 in the corona borealis, justice replaces iniquity.5 in the triangulum, faith, love and sincerity drive out fraud.6 in the pleiades (which bruno places amongst the zodiacal signs, as

y cuts showing the planetary gods riding in their chariots which are taken from an edition of hyginus.1 not only are the principles of the de imagnum compositione of a rather similar character to the gods of the spaccio, but we also have in the former work elaborate lists of epithets applied to each principle, and these epithets are very like those virtues and vices, good and bad qualities, which ascend into, and descend from, the constellations as the heaven is reformed by the central group of gods. for example, the first principle, jupiter, in the de imaginum compositione is preceded by cause, principle, beginning; surrounding him are fatherhood, power, rule; crowning him are counsel, truth, piety, rectitude, candour, amiable cult, tranquillity, liberty, asylum; on the right side of his

FRATER ELIJAH ANGELS OF CHAOS

3b: the end of the creation process. the choice was made to exist, to bring about itself in wonderment again and again unto a new creation. the calling was of itself to itself, for it is. in a microcosmic view, this is the urge of initiation. a picture is given representing 7 steps ascending to a star. part of the stairs are shown in shadow and flame. this is our hell, which we must tread upon to ascend. ii/4a: an evocation into the mind of the reader. a call to hadit. this being futile because it is he who must come forward. but sometimes another mind may touch through the veils and we may know. ii/4b: adjective metaphor. ii/5a: the calling of the holy guardian angel causes the reverse impulse of the infernal reflection of the angel. this being a facet of chrnzn, thus it is that the angel

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

although still a necessary factor in the god-idea, being concealed or absorbed within the male. it is no longer woman who is to bruise the serpent's head, but the seed of the woman, or the son. he is bacchus in greece, adonis in syria, christna in india. he is indeed the new sun which is born on the 25th of december, or at the time when the solar orb has reached its lowest position and begins to ascend. it is not perhaps necessary to add that he is also the christ of bethlehem, the son of the virgin. nowhere, perhaps, is the growing importance of the male in the god-idea more clearly traced than in the history of the arabians. among this people are still to be found certain remnants of the matriarchal age--an age in which women were the recognized heads of families and the eponymous leade

rtain solar phases; or, in other words, all ecclesiastical calendars are arranged with reference to the festivals which commemorate the important events of his life from his conception and birth to his ascension and reception in heaven. each and every one of the solar deities has been born at midnight, on the 25th of december, at the time when the sun has reached its lowest position and begins to ascend. macrobius, a learned roman writer, observes that the early historic nations "believed that the sun comes forth as a babe from its cradle at the winter solstice" neith is made to say "the sun is the fruit of my womb" the 15th of august, assumption day, the time when mary, the mother of jesus, ascends to heaven is the day when the zodiacal constellation virgo "the greek astrea, leaves the eu

ing the winter solstice, hilaria or ceres, was especially honored. apollo and diana rose on the 7th of the julian april and on the 10th their religious festivals began. on easter morn, during the earlier ages of the church, the observances of christians were exactly the same as were those of the so called pagans, all together hurried out long before the break of day that they might behold the sun ascend, or "dance" as they called it, for on this morning he was to "make the earth laugh and sing" pagan and christian alike greeted each other with the salutation "the lord is risen" and the reply was "the lord is risen indeed" on easter morning the peasants of saxony and brandenburg still climb to the hilltops "to see the sun give his three joyful leaps" in buckland's land and water it is state

ctrines which prevailed in the earlier ages of christianity relative to the ancient dual principle in creation, and regarding the offices which were performed by the two elements, male and female, in the deity, we have the following from justinus, who is said to have been contemporary with peter and paul "when elohim had prepared and created the world as a result from joint pleasure, he wished to ascend up to the elevated parts of heaven, and to see that not anything of what pertained to the creation laboured under deficiency. and he took his own angels with him, for his nature was to mount aloft, leaving edem below; for inasmuch as she was earth, she was not disposed to follow upward her spouse. elohim, then, coming to the highest part of heaven above and beholding a light superior to tha

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

. it is our failure,nothis, that we havenottakenwhathe offered.all whatsoever which we know, shall and canknowof god, lies within thesemeasures-themeasures of human mind. it follows that the search after god is a quest in our own being; and,lineamediaor otherwise, supposing that there is a way to god, this way is within. the reason is that obviously there can be no other, seeing that it is we who ascend the heights, asitis wewhoexplore the deeps(sly,p. 237).in one of his few fully dogmatic statements, waite concludes that 'there is no revelation of god except through us as channels'.thestate of divineunioncan be attained by contemplation,butit is not a permanent state, nor can it be while we are in the material world;itcan also be attained through the use of ritualbutthis isnotthe way for

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

agic.theintroduction tothehermeticartcontains this sketch of the true alchemist:wisdomi can holdout no hope of success tothose whostill retainan absorbing interest in the world.inthe world adepts may be, but notofit.alchemyis a jealous mistress, she demands frompupils no less than life;for her sake youmust performthetwelvelaboursof hercules;for her you must descend into hell, for her sakeyou must ascend into heaven. you must have strength and patience, nothing must terrify you,thejoysof nirvana mustnot temptyou;havingchosenyourwork,youmust to this end purify yourselffrom perishabledesires, and bring downthe light of the shining ones, thatitmayradiate upon you here on earth. this is the work of thealchemist.8herown life hardly matched this selfless devotion,butshe maintainedherenthusiasms i

GILBERT THE MAGICAL MASON

armed, who hath his quarrel just, and thrice is he armed whose courage is unshaken, and aspirations firm, whose physical body is not suffered to waylay and corrupt the soul; and whose intellect has grasped our doctrines.thebody is not to be condemned,butis to be used with a righteous discretion.thesoul is not to be soiled with evil thoughts and selfish desires,butis to be elevated by the will to ascend.thespirit, that ray of the supreme which overshadows us, whose spark is'i',is standing ready to grasp and absorb that higher reflex of the self of the soul, which by reason of its purity and its development, has attained the standard of perfection. we arebutstudents of the higher life, and no adept among us can divine when and where anyone of you may be attacked, or by what trials, but we w

heaven above, so on earth below, there exists an analogy between the sublime personalities of god-head in the realms above, and the creative and mother divine forces holding sway in this particular terra, our world. the essence of fire is developed in us through sol, or fire, luna, or water, wind, or air, and is as if nourished in our earth. its forces pulsate with attraction and repulsion, they ascend and they descend, even as we see in an analogous manner the sun of our universe holds by attraction all the planets in their courses, and yet maintains an adequate repulsion between it and them at the due distances from itself, and so saves them from annihilation in its central fire. in alchemic language again we find the terms of the four255 fold scheme; salt, sulphur, mercury, and azoth

GLOBAL FREEMASONRY

ame upon some people who were devoting themselves to some idols which they had. they said "moses, give us a god just as these people have gods" he said "you are indeed an ignorant people. what these people are doing is destined for destruction. what they are doing is purposeless (qur'an, 7: 138-139) despite moses' warnings, the israelites continued in such perversion, and when moses left them, to ascend alone to mt. sinai, it manifested it- fh the inside story on the kabbalah the statue that the jews worshipped when they departed from their true religion was, according to many researchers, was an egyptian idol made of gold in the form of a calf. self fully. taking advantage of moses' absence, a man by the name of samiri came forth. he fanned the sparks of the israelites' inclination toward

GNOSTIC HANDBOOK

o give you a classic example- what did the criminal on the cross actually say to jesus in luke 23:43? and jesus said unto him, verily i say unto thee, to day shalt thou be with me in paradise or and jesus said unto him, verily i say unto thee to day, shalt thou be with me in paradise. there were no comma's in the original edition, so did jesus say that the criminal would be in paradise today (ie. ascend to heaven on his death) or did jesus simply say the criminal would be in paradise sometime and simply use a turn of phrase to intimate how he was speaking" i say unto thee today. this is a clear example of how modern grammatical composition, when added into the bible, can be used to produce misleading theology. in the above example, we see how certain denominations using modern translations

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ltiplicity of the cosmic system express the degree to which man is removed from god..the archons collectively rule over the world and each individually in his sphere is a warder of the cosmic prison. their tyrannical world-rule is called hiemarmene, universal fate.[this universal fate] aims at the enslavement of man. as guardian of his sphere each archon bars the passage to the souls that seek to ascend after death, in order to prevent their escape from the world and their return to god. the gnostic religion, pp 42-43. hans jonas. beacon press, 1963. gnostic theurgy page 36 the early gnostics understood the world in terms of the alpha event, or in more religious terms, the fall of man, and accordingly divided reality into two distinct realms. to understand this relevance of this division w

are around it, and these factors repeat age after age, re-animating consciousness and recreating life as we understand it. at the omega day all consciousness is dissolved, for there will no longer be lower forms to contain it, only those who have been transfigured, those who have developed the higher will will survive. only those who have broken free from the cycles of eternal re-occurrence will ascend. this secret teaching formed one of the inner doctrines of the early esoteric schools. the original brahmins and buddhists taught it, but only to initiates of the highest grades. kendrick in his text on the druids, states that the druids also believed in conditional immortality, and taught that only the warrior aristocracy could survive death. others simply returned to the earth, a form of

GOETIA LUCIFERIAN

and other material quests; subconsciously he was breaking ground for the development of the will. the lemegethon or goetia as it is called is indeed a forbidden yet essential tool in magical practice. in specific areas of what is termed sabbatic or luciferian sorcery and magick, a definitive purpose is expounded in the nature of the goetic spirits. magick as itself is defined to raise one up, to ascend. as magick is a celestial work, which defines and strengthens the will (or the will strengthens magick) so that a union be brought with the baphometic statements, as above, so below. the goetia is a work of black magick. one often views black magic (k) in the perception of aleister crowley, being the malicious workings of sorcery. a modern or should i say realistic perception is 9 that blac

y or key to the mind expanding and developing. no longer shall the horrid sickness of christianity be brought down in the goetic work no longer shall the weak of mind approach this tome without duress. the walls are torn down yet they are at the same time built higher than they ever have been before. goetic sorcery should in itself be the grammar and foundation for the arte of magick, which is to ascend in the light and warmth of the sun. in order to fully understand and perceive the self and the light within one must explore the demonic or infernal realms. they often bring swift success, and a meteoritic fall into flame instead of the self within igniting the exterior brings fire unto the self, destroying it. be the flame that is the torch of magickal arte. preliminary work as one explore

nce of my soul! melek tau us, beautiful spirit of fire, i summon thee forth! photeth north- set-an, isolator and strengthening force of storms, that chaos which i have tempered in thy elegance of darkness. i go forth and become as the eye of algol, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shines the

i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i become as i summon your essence in this noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! upon the hour of midnight ya! zat-i-shaitan! by the gate of the black light, when i name the words against the su

ur sexual desire in the form of a black serpent which rises through your spine starting at the base. as it moves up you will enflame yourself more. if with a partner, they shall envision the same to materialize the spirit. begin visualizing what this spirit looks like, feels like and what form it takes. visualize how it speaks to you and the familiars of which it governs. as you reach climax, you ascend into the celestial heights of the luciferian sabbat when the mind is led through the axis of the point of light, the solar force of azazel. annoint the sigil in the sexual fluid of either yourself (if solitary) or both yourself and your partner. at the moment of ecstasy, you shall take the flesh of the beast and along with the djinn spirit, descend unto the infernal sabbat of the death post

GOLDEN DAWN RITUALS U3

och "and chanokh (enoch) made himself to walk with god and he was not, for god took him (genesis, 5:24" u2 u4 then also this shall thou know, that the nephesch of the man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth as it is said "wither shall i go from thy spirit, or wither from thy presence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps.cxxxix" therefore even the evil persona is not so evil when it fulfilleth its work, for it is the beginning of a dim reflection of the light unto the qlippoth, and this is what is hidden in the saying that "typhon is the brother of osiris" hear thou, then, a mystery of the knowledge of evil. the 5=6 ritual of

GOLDEN CHAIN AND THE LONELY ROAD

oss and the aspirant is receptive, whether he or she knows it or not. in addition to omens, magical initiations of an especial kind can be granted by the subjection or experiential immersion of the self in elemental power. to pass over fire is to learn the forge's secret. to fall amid the rushing waters and be spared is a blessing from the undines. to walk at night through storm-wind and gale, to ascend a great peak of barren rocks; each possesses its own arcana. we can submit ourselves to such vital trials and seek them out with an intrepid heart. to the master of the lonely road such ordeals are allies, companions and advisors upon a path with but few mortal compatriots. conclusion: initiation is a bridge with one end whilst it is evident that there is a broad range in the typology of sa

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ras vertically down at the alluring glyphs. now we re experimenting with the view from different altitudes. at a couple of hundred feet above the plain ricinulei, the amazonian spider, looks like he s going to rear up and snatch us in his jaws. at 500 feet we can see several of the figures at once: a dog, a tree, a weird pair of hands, the condor, and some of the triangles and trapezoids. when we ascend to 1500 feet, the zoomorphs, hitherto predominant, are revealed merely as small scattered units surrounded by an astonishing scribble of vast geometric forms. these forms now look less like runways and more like pathways made by giants pathways that crisscross the plateau in what seems at first a bewildering variety of shapes, angles and sizes. as the ground continues to recede, however, an

ite stone columns which must at one time have supported a massive roof. the sun was beating down harshly through the translucent blue of a cloudless sky and the cool, deep shadows this area offered were alluring. i passed by and made my way to the foot of the steep steps that led up to the adjacent temple of the warriors. at the top of these steps, becoming fully visible only after i had begun to ascend them, was a giant figure. this was the idol of chacmool. it halflay, half-sat in an oddly stiff and expectant posture, bent knees protruding upwards, thick calves drawn back to touch its thighs, ankles tucked in against its buttocks, elbows planted on the ground, hands folded across its belly encircling an empty plate, and its back set at an awkward angle as though it were just about to lev

ry least, to discover that in egypt, in the pyramid age, more than 4000 years ago, the state religion revolved around the belief that the deceased pharaoh was reborn as a star.10 ritual incantantations were chanted, the purpose of which was to facilitate the dead monarch s rapid rebirth in the heavens: oh king, you are this great star, the companion of orion, who traverses the sky with orion. you ascend from the east of the sky, being renewed in your due season, and rejuvenated in your due time. 11 we have encountered the orion constellation before, on the plains of nazca, and we shall encounter it again. meanwhile, let us consider the ancient egyptian book of the dead. parts of its contents are as old as the civilization of egypt itself and it serves as a sort of baedeker for the transmig

range, distorted twin in mexico. we have seen the prevalence of human sacrifice there in pre-conquest times. is it coincidental that the sacrificial venue was a pyramid, that the ceremony was conducted by a high priest and four assistants, that a cutting instrument, the sacrificial knife, was used to strike a hard physical blow to the body of the victim, and that the victim s soul was believed to ascend directly to the heavens, sidestepping the perils of the underworld?23 as such coincidences continue to multiply, it is reasonable to wonder whether there may not be some underlying connection. this is certainly the case when we learn that the general term for sacrifice throughout ancient central america was p achi, meaning to open the mouth .24 could it be, therefore, that what confronts us

the religious purpose of the three pyramids at giza? the archaic hieroglyphs of the pyramid texts, the oldest coherent body of writing in the world, left little room for doubt that the ultimate objective of the rituals carried out within those colossal structures was to bring about the deceased pharaoh s transfiguration to throw open the doors of the firmament and to make a road so that he might ascend into the company of the gods .20 the notion of pyramids as devices designed (presumably in some metaphysical sense) to turn men into gods was, it seemed to me, too idiosyncratic and peculiar to have been arrived at independently in both ancient egypt and mexico. so, too, was the idea of using the layout of sacred sites to incorporate a celestial plan. moreover, there were other strange simi

s. the tally thus far was 30 us dollars at the northern face and 50 egyptian pounds at the eastern face. now i shelled out a further 50 egyptian pounds to yet another patrol ali was supposed to have paid off the day before. ali, i hissed, when are we going to climb the pyramid? right away, mr. graham, our guide replied. he walked confidently forward, gesturing directly ahead, then added, we shall ascend at the south-west corner. 7 traveller s key to ancient egypt, pp. 132-3. 8 the ra expeditions, p. 16. 9 see, for example, christine desroches-noblecourt, tutankhamen, penguin books, london, 1989, pages 89, 108, 113, 283. 10 a.j. spencer, the great pyramid fact sheet, p.j. publications, 1989. graham hancock fingerprints of the gods 274 chapter 34 mansion of eternity have you ever climbed a p

p. 93; traveller s key to ancient egypt, p. 115. 24 the pyramids of egypt, p. 93. 25 traveller s key to ancient egypt, p. 115. graham hancock fingerprints of the gods 314 liturgical texts. these appeared to indicate that the pyramids had been seen as devices designed to turn dead men into immortal beings: to throw open the doors of the firmament and make a road, so that the deceased pharaoh might ascend into the company of the gods .26 i had no difficulty accepting that such a belief system might have been at work here, and obviously it could have provided a motive for the whole enterprise. nevertheless, i was still puzzled why more than six million tons of physical apparatus, intricately interlaced with channels and tubes, corridors and chambers, had been deemed necessary to achieve a mys

t of life eternal life which was to be achieved through the pharaoh s rebirth as a star in the constellation of orion. as the reader will recall from chapter nineteen (where we compared egyptian beliefs with those of ancient mexico, there were several utterances which voiced this aspiration explicitly: oh king, you are this great star, the companion of orion, who traverses the sky with orion. you ascend from the east of the sky being renewed in your due season, and rejuvenated in your due time. 1 though undeniably beautiful there was nothing inherently extraordinary about these sentiments, and it was by no means impossible to attribute them to a people assessed by the french archaeologist gaston maspero as having always remained half savage .2 furthermore, since maspero had been the first

m hancock fingerprints of the gods 355 broken images of a lost technology? take for example some of the peculiar equipment and accessories designated for the pharaoh s use as he journeyed to his eternal resting place among the stars: the gods who are in the sky are brought to you, the gods who are on earth assemble for you, they place their hands under you, they make a ladder for you that you may ascend on it into the sky, the doors of the sky are thrown open to you, the doors of the starry firmament are thrown open for you.5 the ascending pharaoh was identified with, and frequently referred to, as an osiris. osiris himself, as we have seen, was frequently linked to and associated with the constellation of orion. osiris-orion was said to have been the first to have climbed the great ladder

t. 11 other passages also seemed to me worthy of more thorough investigation than they have received from scholars. here are a few examples: o my father, great king, the aperture of the sky-window is opened for you.12 the door of the sky at the horizon opens to you, the gods are glad at meeting you. may you sit on this iron throne of yours, as the great one who is in heliopolis.13 o king, may you ascend. the sky reels at you, the earth quakes at you, the imperishable stars are afraid of you. i have come to you, o you whose seats are hidden, that i may embrace you in the sky..14 the earth speaks, the gate of the earth god is open, the doors of geb are opened for you. may you remove yourself to the sky upon your iron throne.15 o my father the king, such is your going when you have gone as a

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

arate actions, adam/s creation coming first, and eve s being performed afterwards and in a different manner.1 so, by hesiod s account, there already existed men descended from the gods themselves, when the first woman pandora, the allgifted, fair and false, was formed out of earth and flood (p. 571. it is difficult to arrive at the exact point of view in the hesiodic poems. in the theogony, there ascend out of chaos first graia (earth) the giantess, then erebus (corresp. to niflheim) and night; but gaia by herself brought forth uranus (sky) and seas and mountains, then other children by uranus, the last of them kronus the father of zeus and ancestor of all the gods. as the edda has a buri and borr before 03inn, so do uranus and kronus here come before zeus; with zeus and 03inn begins the r

en to earth, but to be conquered 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 droppi

HAMIL THE ROSICRUCIAN SEER

n he has so far purified himself and been purified by his guardian spirit, he ascends with him into the space above and there they are more wholly joined together than in thelast-therehe has but slight recollection of the things which took place when alive and sees themnever-aftera due course of time, some longer than others, he ascends to the 3rd sphere and then his guardian spirit leaves him to ascend further alone. he so gets purer and purer until at last he obtains eternalhappiness-thenhe is dormant, not sensible of anything that takes place, either around him or elsewhere, he has no faculties and is dead or either asleep bodily or spiritually-i should not say bodily, for by this time all the drossofhuman nature has lefthim-buthe has still the form of a body, but so beautiful, so small

und him or elsewhere, he has no faculties and is dead or either asleep bodily or spiritually-i should not say bodily, for by this time all the drossofhuman nature has lefthim-buthe has still the form of a body, but so beautiful, so small andangelical-heis now the same as one of the guardian spirits who never resided in thecity-buthe is senseless, there to remain until the judgement day. those who ascend in this manner from the earth gradually into the seven spheres are those who have died in or approaching to the right path. those who have not absolutely committed and died in a greatcrime-ido not call crimes any of those sins not of greatmagnitude-ithink i have before explained to you in what those crimes consist, or do. notconsist-theyare murder in any way-blasphemy-violation of oaths byi

HANDBOOK OF EGYPTIAN MYTHOLOGY

y of princeton university) have survived from the old kingdom, and they are rare from later periods too. no major temple library has ever been discovered intact, and this gap is one of many in the sources for egyptian myth. the main purpose of assembling these texts and inscribing them inside pyramids was to help the body of the deceased king to escape the horror of putrefaction and his spirit to ascend to the celestial realm where he would take his place among the gods. some of the texts were probably recited during the king s funeral or as part of the mortuary cult that continued after his death. others may have been intended to be spoken by the deceased king as he entered the afterlife. in this type of incantation, the king took on the role of many different deities. around 200 deities

s with parallel myths and sometimes as the same deity. nut has an alternative sky form as a giant nude woman stretched above the earth. ritual spoons in the form of a nude female swimmer may depict nut/mehet-weret. the starry-patterned cows that form the sides of a golden bed from the tomb of tutankhamun are labeled isis-mehet [weret. the purpose of such funerary beds was to help the dead king to ascend to the heavens, supported by the celestial cow. in the book of the dead, the cow who stands at the entrance to the realm of the dead is sometimes named as mehet-weret. by the new kingdom all the elite dead could hope to be helped by the cow goddess during the vulnerable period of rebirth. see also cattle; hathor; neith; nut deities, themes, and concepts 163 references and further reading: b

identified with wepwawet, the swift-roving jackal, when they defended their borders, so during the heb sed the king had to run a race to prove his fitness to rule. there was one protective wepwawet for upper egypt and one for lower egypt. in death, the king might become a god by assuming the jackal-face of wepwawet. spells in the pyramid texts and the coffin texts record wepwawet helping the dead ascend to the heavens and opening a good path for them through the dangerous landscapes of the afterlife. at abydos, he performed this service for the murdered god osiris. there he was identified with horus or anubis, the loyal sons of osiris who helped him to rise from his inert state to become the king of the underworld. wepwawet also sniffed out and punished the enemies of osiris. wepwawet s ro

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nize the whole truth; but meanwhile we have no right nor desire to proselytize them to our views. the less so, as in the cases of purely psychic and spiritual manifestations we believe in the intercommunication of the spirit of the living man with that of disembodied personalities. we say that in such cases it is not the spirits of the dead who descend on earth, but the spirits of the living that ascend to the pure spiritual souls. in truth there is neither ascending nor descending, but a change of state or condition for the medium. the body of the latter becoming paralyzed, or "entranced" the spiritual ego is free from its trammels, and finds itself on the same plane of consciousness with the disembodied spirits. hence, if there is any spiritual attraction between the two they can communi

g the great error and the outflowing sacrilege of the so-called churches of christ. if eastern comparisons may be permitted, theosophy is the shoreless ocean of universal truth, love, and wisdom, reflecting its radiance on the earth, while the theosophical society is only a visible bubble on that reflection. theosophy is divine nature, visible and invisible, and its society human nature trying to ascend to its divine parent. theosophy, finally, is the fixed eternal sun, and its society the evanescent comet trying to settle in an orbit to become a planet, ever revolving within the attraction of the sun of truth. it was formed to assist in showing to men that such a thing as theosophy exists, and to help them to ascend towards it by studying and assimilating its eternal verities. q. i though

. noah also plants a vineyard-the allegorical hotbed of future humanity. as a consequence of the adoption of the same allegory, we find it reproduced in the nazarene codex. seven vines are procreated-which seven vines are our seven races with their seven saviors or buddhas-which spring from iukabar zivo, and ferho (or parcha) raba waters them.[codex nazareus, iii, pp. 60,61] when the blessed will ascend among the creatures of light, they shall see iavar-xivo, lord of life, and the first vine.[cod. naz, ii, p.281] these cabalistic metaphors are thus naturally repeated in the gospel according to st. john. let us not forget that in the human system-even according to those philosophies which ignore our septenary division-the ego or thinking man is called the logos, or the son of soul and spiri

ization, before he can become a true magician, for a pursuit of this science implies a certain amount of isolation and an abnegation of self. a very great isolation certainly, the achievement of which constitutes a wonderful phenomenon, a miracle in itself. withal, magic is not something supernatural. as explained by iamblichus, they, through the sacerdotal theurgy, announce that they are able to ascend to more elevated and universal essences, and to those that are established above fate, viz, to god and the demiurgos: neither employing matter, nor assuming any other things besides, except the observation of a sensible time. already some are beginning to recognize the existence of subtle powers and influences in nature, in which they have hitherto known nought. but, as dr. carter blake tru

HP LOVECRAFT A DARK LORE

often entered in quest of shudders. the small-paned windows were largely broken, and a nameless air of desolation hung round the precarious panel ling, shaky interior shutters, peeling wallpaper. falling plaster, rickety staircases, and such fragments of battered furniture as still remained. the dust and cobwebs added their touch of the fearful; and brave indeed was the boy who would voluntarily ascend the ladder to the attic, a vast raftered length lighted only by small blinking windows in the gable ends, and filled with a massed wreckage of chests, chairs, and spinning-wheels which infinite years of deposit had shrouded and festooned into monstrous and hellish shapes. but after all, the attic was not the most terrible part of the house. it was the dank, humid cellar which somehow exerte

was also absorbing zoological conjectures, which i would have referred to professor dexter in my own college but for akeley's imperative command to tell no one of the matter before us. if i seem to disobey that command now, it is only because i think that at this stage a warning about those farther vermont hills- and about those himalayan peaks which bold explorers are more and more determined to ascend- is more conducive to public safety than silence would be. one specific thing we were leading up to was a deciphering of the hieroglyphics on that infamous black stone- a deciphering which might well place us in possession of secrets deeper and more dizzying than any formerly known to man. iii toward the end of june the phonograph record came- shipped from brattleboro, since akeley was unwi

HP LOVECRAFT DAGON

e rolling desert. that night i encamped, and on the following day still travelled toward the hummock, though that object seemed scarcely nearer than when i had first espied it. by the fourth evening i attained the base of the mound, which turned out to be much higher than it had appeared from a distance, an intervening valley setting it out in sharper relief from the general surface. too weary to ascend, i slept in the shadow of the hill. i know not why my dreams were so wild that night; but ere the waning and fantastically gibbous moon had risen far above the eastern plain, i was awake in a cold perspiration, determined to sleep no more. such visions as i had experienced were too much for me to endure again. and in the glow of the moon i saw how unwise i had been to travel by day. without

ay at this very moment be crawling and floundering on its slimy bed, worshipping their ancient stone idols and carving their own detestable likenesses on submarine obelisks of water-soaked granite. i dream of a day when they may rise above the billows to drag down in their reeking talons the remnants of puny, war-exhausted mankind- of a day when the land shall sink, and the dark ocean floor shall ascend amidst universal pandemonium. the end is near. i hear a noise at the door, as of some immense slippery body lumbering against it. it shall not find me. god, that hand! the window! the window! 1998-1999 william johns last modified: 12/18/1999 18:43 1ex oblivione by h.p. lovecraft 1920 when the last days were upon me, and the ugly trifles of existence began to drive me to madness like the sma

INITIATION INTO HERMETICS

d at will not only up to the wrist, but right up to the elbow. you can extend these exercises and lift both hands at once with the help of your willpower. should the magician decide to extend these exercises over the whole body, he would succeed after a while, without any doubt, in raising his whole body by his willpower. he would be able to walk upon the water without sinking down; he could even ascend into the air with his whole body and accomplish numerous other similar actions just as it pleases him. it is of course obvious that he would have to practice these exercises for many years in order to gain the aforesaid success. grand adepts do manage to produce such phenomena without any difficulty without being forced to do such exercises for years, because it all depends on the magical m

eached the full magic balance wished to perform these exercises, he would only increase his passions by activating them. he would hardly be able to control his passions, which could become fateful for him. everybody will see that these warnings are not mere words or a simple moral lecture. a well-balanced personality, however, has nothing to fear. on the contrary, e will have every opportunity to ascend and be fortunate enough to realize his highest ideals. 4. control of the magnetic fluid inductive method the performance with this fluid is exactly the same. sit in your asana imagining that you are hollow but able to take in the magnetic fluid. now close your eyes and imagine the whole universe being filled with water and yourself in the center of it. you will automatically perceive the we

uch and similar experiments have been practiced for a long time and have become a habit. based on these four principal groups, the skeptic has the opportunity to convince himself of the experience of higher powers, but if he can neither master himself nor the elements, he will quite easily succumb to the temptations of lower forces. and once giving in to them, one will find it very hard indeed to ascend again! only a well-trained practicant with a firm will who is mastering the elements and has developed the astral senses in the exercises of the various steps can afford himself a temporary neutralization or elimination of any element principle without jeapardy to his body, spirit and soul. the true magician will restore his elemental balance with the help of his exercises. his results in t

INVOCATION OF THE ADVERSARY

i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i become as i summon your essence in this noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates and seven points of the dragon! i go now between and beyond, within and without! upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i

ISIS UNVEILED

l? 77. anacalypti; also tertullian: de praaer. katr^ il 7s. cicero: on &e nalurt tif iht oodt, iii, is. 79. anthon: diet. gk. and rom. ant 'eleusmia' so. sid. myh. o adoni, p. 71. 81. 1 ktngt, vii^ 2. digitizecoy google luaios sre identical with hivite and levite. the french name louia is the hebrew len; lacchus again is lao or jehovah; and baal or adon, like bacchus, was a phallic god "who shall ascend into the hill [the high place] of the lord" asks the holy king david "who shall stand in the place of his jtoiiiwau tctip? patdnu,xnv,s. kadesh may mean in one sense to denote, hauow, aandify, and even to initiate or to set apart; but it also means the ministers of lascivious rites (the venus-worship) and the true interpretation of the word kadesh is bluntly rendered in deuterotwmy, xxiii

the children of god, who was the heavenly father of all. in preaching this he but repeated a doctrine taught ages earlier by hermes, plato, and other philosophers. strange contradiction! jesus, whom we are asked to worship as the one hving god, is found, immediately after his resur- rection, saying to mary magdalene "i am not yet ascended to my father; but go to my brethren, and say unto them, i ascend unto my father and jfour father, and to my god and yoitr god(/o&n, xx. 17. does this look like identifying himself with his father "my fatba and your father, my god and your god" implies, on his part, a desire to be considered on a perfect equality with his brethren nothing more. theodoret writes "the heretics agree with us respecting the begimung of all things. but they say there is not on

dam is 'blood* the life of the flesh is in the blood nepkeek soul" and adam>kadmon is the only-begotten. noah also plants a vineyard the allegorical hot-bed of future humanity. as a conse- quence of the adoption of the same allegory, we find it reproduced in tiie nazarene codex. seven vines are procreated, which spring from kebar-zivo* and ferho (or par'ha) raba waters them. when the blessed will ascend among the creatures of light, they shall see lavar- zivo, lord of life, and the first vine" these kabalistic metaphors are thus naturally repeated in the oospel accordinif to john (xv, 1 "i am the true viae, and my father is the husbandman" in geneatt (zlix, 10, 11) the dying jacob is made to say "the scepter shall not depart from judah [the lion's whelp, nor a lawgiver from between his fee

au, or egyptian cross, was used in the bacchic and eleusinian mysteries. sym- bol of the dual generative power, it was laid upon the breast c^ the ini- tiate, after his 'new birth' was accomplished, and the mystae had re- turned from their baptism in the sea. it was a mystic sign that his spirit- ual birth had regenerated and united his astral soul with his divine si rit, and that he was ready to ascend in spirit to the blessed abodes magic talisman at the same time as a rehgious emblem. it was adopted by the christians through the gnostics and kabalists, who used it largely, as their numerous gems testify, and who had the tau (or handled cross) from the egyptians, and the latin cross from the buddhist missionaries, who brought it from india(^e

elf. brihman itself is but self [brilieditarmjia-upattiaad, iv, 5, 15, p. 4s7, ed. rocs: ibid, p. 478; clikdniioniyupanitliod, vlli. 3, 3, 4" chiptfmn a otrman worktop, i. pp. 07-m. 809. john, z, 34. 35. 810. t carinlkiaiu, vi, ib. digitizecoy google the esoteric doctrine of buddhism 319 buddha is thus addressed "arise into nirvi (nirv&na) from this dt_ crepit body into which thou hast been sent. ascend into thy former abode, o blessed avatar" this seems to us the very opposite of nihil- ism. if gautama is invited to reascend into his "former abode" and this abode is nirv&na, then it is incontestable that buddhistic philosophy does vat teach final annihilation. as jesus is alleged to have appeared to his disciples after death, so to the present day is gautama believed to descend from nirva

JASMUHEEN THE FOOD OF GODS

god would send a cosmic limousine to collect us and until that happened we needed to relax and have some fun and get on with fulfilling the things we had come to do. what instead occurs is that we become so filled with the love and light, that is the true food of the gods, so that we are overwhelmed by, and merge into, a band of pure magnetic love that seduces us from our body. in other words we ascend and are given the opportunity to ascend into a realm of pure light and leave our physical form. divine nutrition: the madonna frequency& the food of gods with jasmuheen 23 cycles of human awareness: delta stage 4: perfection consciousness theta stage 3: unified consciousness alpha stage 2: meditative consciousness beta stage 1: mass consciousness earth s field all that is us oneness tantra

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

application of it. 124 the rosicrucians. hume is the man of ideas, and is therefore very correct, as a philosopher, if philosophy were possible; but we deny that it is possible in regard to any speculation out of this world. ideas that is, philosophical ideas may be described as the steps of the ladder by which we philosophically descend from god. emotions are also the steps by which alone we can ascend to him. human reason is a possibility, from the line drawn by which either ascent or descent may be made. the things necessity, or fate, and free will, passing into the mind of man (both may be identical in their nature, though opposite in their operation, dictate from the invisible, but persuade from the visible. hume asserts that a uniform experience amounts to a proof. it does not do so

's crest, ich dien, or i serve. the meaning of i serve, in this view, is, that i suffice, or the lis, or the act suffices (p. 46, and figures post, for all the phenomena of the world. brixworth church, northamptonshire. egyptian amulet. chapter the seventeenth. prismatic investiture of the microcosm. he chemical dark rays are more bent than the luminous. the chemical rays increase in power as you ascend the spectrum, from the red ray to the violet. the chemical rays typified by the egyptians under the name of their divinity, taut or thoth, are most powerful in the morning; the luminous rays are most active at noon (isis, or abstractedly, manifestation; the heating rays (osiris) are most operative in the afternoon. the chemical rays are the most powerful in spring (germination, producing, o

ures and glyphs and hints the most profound, the black book, containing the original constitutions of the order, from which "black book" comes the important 288 the rosicrucians. black rod, was lost, or taken away for some secret reason before the time of henry the fifth. see pp. 157- 159, ante, for previous remarks about the garter. elias ashmole mentions the order in the following terms: we may ascend a step higher; and if we may give credit to harding, it is recorded that king arthur paid st. george, whose red cross is the badge of the garter, the most particular honours; for he advanced his effigy in one of his banners, which was about two hundred years after his martyrdom, and very early for a country so remote from cappadocia to have him in reverence and esteem, in regard to the stor

JESSUP MK THE CASE FOR THE UFO

te did exist is proven by subsequently recorded voyages after her release march10, 1873, by the gibraltar court; and by the court records themselves. extant, still ed: the following has no obvious reference or necessary position. alcohol fumes partly inebriated the whole crew& l-ms were overhead; drunk men naturally are not mentally paralyzed by "freeze" they seized lines as they were starting to ascend& hung on grimly. some fell on deck, l-m ship stopped m-c& took them all off. captain george w. blatchford, of wrentham, massachusetts, finally delivered her alcohol cargo to genoa, then sailed to boston "when she arrived" related winchester, her owner "a great many people came to look at her, but as soon as they found out her history they would not touch her" those 88 who believed an ominou

KETAB E SIYAH

your return with anxious watch from the high peaks upon which we rallied to enact your will and command. all the long night was spent thus, ever scrying the darkness for your form, returning from the southern valley in triumph. there, in the south, storm-clouds gathered and hid all from shedim's watch and heaven's sight. when the east grew red with the flame of dawn and the burning orb of day did ascend above the earth's shadowed morning limb our keen eyes descried in the distance of the south, coming forth from the stormy veil with awful haste, agitating both air and earth, the speeding form of baalzebub, upon black wing. now breathless did he alight upon the highest peak and dictate new instruction to the shedim hosts and we paid due heed to our vice-regent. thus did he commend to us 'sh

shedim came to know of that which michael had devised. to thwart this awful intent i did not delay but flew swift-winged through passages that wound through the darkness of the earth and sought the upper lands of men. so came i to the lands of moriah. there did i perceive abraham, going with his son unto the mountains, thus to amuse accursed michael. isaac knew not of what fate was his should he ascend the mountain but in the eyes of abraham was awful torment, his heart divided betwixt two tempers of pious faith and paternal love. such pain was his and he was made so weak that he leaned sometimes upon his son 297 or fell behind to weep unseen. then i could not check my tongue but cried out, unwilled, to the wretched man to persuade him from that path "abraham, what are you doing? why must

um luciferius 396 prophecy of lucifer i israhel israel et erit lumen israhel in igne et sanctus eius in flamma et succendetur et devorabitur spina eius et vepres in die una and the light of israel shall be for a fire, and his holy one for a flame: and it shall burn and devour his thorns and his briers in one day. ii ascensus ascension ascendam super altitudinem nubium ero similis altissimo i will ascend above the heights of the clouds; i will be like the most high. iii deserta abandoned in die illa erunt civitates fortitudinis eius derelictae sicut aratra et segetes quae derelictae sunt a facie filiorum israhel et erit deserta in that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of israel: and there shall be desolation

smoke the heavens. then god ascended into heaven, and condensed the heavens, and fixed them without supports, and enclosed the earth. then he took the pen in his hands, and began to write down the names of all his creatures. from his essence and light he created six gods, whose creation was as one lighteth a lamp from another lamp. then said the first god to the second god "i have created heaven; ascend thou into it, and create something else" and when he ascended, the sun came into being. and he said to the next "ascend, and the moon came into being. and the third put the heavens in movement, and the fourth created the stars, and the fifth created el-kuragh- that is to say, the morning star; and so on. 405 revelation of melek taus (qu'ret al-yezid) wherefore, it is true that my knowledge

LAITMAN M BASIC CONCEPTS IN KABBALAH

calls this level olam ha zeh (this world. it is perceived by those who exist in it, and the vessel, or the will to enjoy, is called the body. the light, called pleasure, is perceived as the force of life. although the light that fills the body is reduced so that we do not feel its source, by observing certain creator-given rules described in kabbalah, we purify ourselves from egoism and gradually ascend through all the worlds back to the source. as we attain higher spiritual levels, we receive larger portions of light until we reach levels where we can receive all the light (absolute, infinite delight) that was destined for us from the dawn of creation. every soul is surrounded by spiritual light. although beginners in kabbalah may not understand what they are studying in the. t h e p u r

populate them. kabbalists that reach a certain level on their path to the creator can describe that level with expressions that only people who attained it can understand. those who have not attained the described level can be confused by such descriptions and be led away from the correct understanding. as was said above, our path to the creator is divided into 125 levels/degrees, but one cannot ascend all of them prior to completing one s correction. there are two distinctions between all the generations and the last, completely corrected one: 1. only in the last generation will it be possible to attain all 125 levels. 2. in past generations, only a few people could attain the other worlds. in the last generation, everyone will be able to ascend through the spiritual levels and merge wit

g to end. all the suffering we feel, our work on ourselves, and the reward are determined only by this thought. after the individual correction, all souls reunite into one soul as before. thus, the pleasure received by each soul not only doubles from the reception of delight and pleasing the creator, but it is multiplied by the number of reunited souls. meanwhile, as people who work on themselves ascend spiritually, their eyes begin to open and other worlds become visible. thus, while still living in this world, they attain all the worlds. for them, the seemingly absurd language of kabbalah becomes the language of actions, thoughts, and sensations; the concepts that are opposite in our world then unite in the single supernal root. 54 c h a p t e r 9 f r o m t h e p r e fac e t o t h e z o

om such a perfect creator? the answer is: our transient body, the entire universe, and humanity in its present form were not included in the creator s purpose. he considers that we already exist in our final state. all that is temporary (such as the body with its egoism) merely facilitates our spiritual ascent by working on ourselves. all the other created beings populating this world spiritually ascend and descend along with us, and along with us they attain perfection. since the third state affects the first, we are destined to achieve the set goal by two means: voluntary spiritual development or undergoing suffering, which affects only our bodies. it follows that egoism was created only to exterminate it from the world and transform it into altruism. suffering shows us how insignificant

at our deathbed, we discover that we failed to achieve even half of what we wanted. in other words, although the role of the dark forces is to provide us with material to work on, it usually turns out that we ourselves are the material for the dark forces. 2. in the second period, the pure point in our hearts (which has existed since we were born spiritually) receives power and an opportunity to ascend by observing the spiritual laws with the help of the light worlds abya. f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 71 the main task in this period is to acquire and increase the desire for maximum spiritual pleasures. at the moment of birth, we desire only material things: to dominate the entire world and seize wealth, fame, and power, in spite of their transience and instabi

LAITMAN M FROM CHAOS TO HARMONY

abbi abraham isaac hacohen kook (manuscript, p. 60: it requires much accustoming to feel the power of life and the reality of the power of thought, to chapter five: obeying nature s law 85 know the might of the concept and the enforcement of life, and strength of the reality of the thought. and by awareness, to understand that the more the thought ascends, refines, and polishes, man and the world ascend, refine, and polish. and all sides of reality, which are always below the power of thought, their ascents and descents depend on the ascent and descent of man s power of thought. when one s thought rises, and he or she is rewarded by correcting one s attitude toward others, one acquires new aspirations: kesef (money) comes from the word kisuf (longing. this pertains to one s desire to acqui

ives we have are like a gift that has been handed us for a certain time, to be used as a means to reach the real life. in the real life, our sense of life will not be only that tiny drop, but the full force of nature, the force of giving and love, which will then be our life force. the spiritual reality is not above us in the physical sense of the words. it is rather a qualitative discernment. to ascend from the corporeal reality to the spiritual reality is to elevate one s desire toward the quality of altruism, toward nature s quality of love and giving. to sense spirituality means to sense how we are interconnected as parts of a single system, and to sense a higher degree of nature. life s purpose is to climb to the spiritual reality and experience it, in addition to our sensing of the c

LAITMAN M KABBALAH REVEALED

new. it is a desire that has already been in us, whose memory has been recorded in the data bank of our souls xthe reshimot. the chain of reshimot leads straight to the top of the ladder xthe thought of creation xand the faster we climb it, the more quickly and pleasantly we will reach our destiny. 118 kabbalah revealed the reshimot appear one by one, at a rate we determine through our desire to ascend in spirituality, which is where they originate. when we try to learn from and understand each reshimo, it is exhausted more quickly and the state of understanding it (which already exists) appears. when we understand a reshimo, the next reshimo in line surfaces, until finally all the reshimot have been realized and studied, and we have reached the end of our correction. 119 6 the (narrow) r

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

itual body, and is 620 times greater than was the original element before it descended into this world. thus, in its complete state, the spiritual body of the soul consists of 620 parts, or organs. each part is considered to be a spiritual law or spiritual act (mitzvah. the light of the creator or the creator himself (which are the same) that fills every part of the soul is called "torah" when we ascend to a new spiritual level, it is called "fulfilling a spiritual law" as a result of this elevation, new altruistic aspirations are created and the soul receives the torah, the light of the creator- 32- attaining the worlds beyond the true path to this goal proceeds along the middle line. this implies combining three concepts into one: the human being, the path to follow, and the creator. ind

ins one s existence as is. this individual has the same desires as others who are similar. this person is incapable and unwilling to make any spiritual effort of his own. just as the organic world is built upon the foundation of inanimate nature, the spiritual world also requires a prior inanimate base. a person has no other choice but to begin with the inanimate level. however, those who wish to ascend from the spiritually inanimate level must find a new reason to replace what previously motivated them to commit their actions: force of habit, upbringing, and environment. a person who wants to grow further, to come alive spiritually, to make spiritual strides independently, refuses to blindly follow others, but moves forward irrespective of the opinion of others, or the habits or education

gnifies the replacement of the "stone" heart, which is aware only of itself, with a "flesh" one that is aware of others. counteracting the desire for- 97- 11 inner motion and development in this world, we advance physically by using our organs of motion the legs. once we have moved forward, we then use our organs of acquisition the hands. in contrast, spiritual organs are opposite to ours: we can ascend the stairs only if we have consciously rejected all support of reason. in addition, we can attain the purpose of creation only by opening our hands and giving, rather than taking. the purpose of creation is to bestow pleasure upon us. why, then, does the creator lead us to this goal by such a painful path? let us try to find the answer. first, the creator has, in his perfection, created hum

l to the creator and absolutely merge with his qualities, experiencing everything that exists in the light and fills it. there are no words to describe this state. for this reason, it is said that the sum total of all pleasures in this world is but a spark from the infinite fire of the joy that the soul experiences during its unification with the creator. inner motion and development- 105- we can ascend on the spiritual ladder only in accordance with the law of the middle line (kav emtzai. this principle can be briefly described as "one who is happy with what one has is considered rich" we should be content with as much as we understand of what we study in kabbalah. most important, we must realize that, by learning kabbalah, we begin doing good deeds before the creator. when we carry out h

ction diverge in their intentions. we are incapable of imagining the desires and the realms of our desires effects beyond space. therefore, we can only imagine the creator as a spiritual force that fills a space. the kabbalists say that the creator originally designed human beings with the ability to engage only in simple acts; however, we have since complicated the original design. the higher we ascend on the spiritual ladder, the simpler the laws of creation become, as the basic, fundamental categories are simple, not complex. but because we fail to perceive the source of creation, and instead see only its remote consequences, we view the laws of inner motion and development- 113- creation in our world as being comprised of conditions and limitations, and thus complicated. since authenti

hts, we feel that thoughts obstruct us from ascertaining the spiritual, because our strength and minds are wasted on extraneous concerns, while our hearts become filled with petty desires. at times like this, we lose faith in the fact that only kabbalah contains the true life. once we overcome this condition, we come out of our state and move into the light, receiving a higher light that helps us ascend further. in this manner, our extraneous thoughts work to help us in our spiritual advancement. we can overcome obstacles only with the help of the creator. we can only work on something if we perceive some personal benefit in the task. however, our bodies, eradicating egoism- 131- hearts and intellects do not understand what benefits can result from altruism. therefore, as soon as we try to

elf, and will gradually lead to thoughts about the creator. the latter will, in turn, bring about such pleasant feelings of serenity that one will not want to think about anything else. only after we have passed through all the stages of initial spiritual development the way of kabbalah do we begin to perceive the upper light the light of kabbalah which shines more and more strongly upon us as we ascend the steps of the spiritual ladder that lead to our ultimate merging with the creator. thus, our entire path is comprised of two parts: the way of kabbalah and the light of kabbalah. the way of kabbalah is a period of preparing for new thoughts and desires, during which we experience feelings of- 139- suffering. but once we move over this bridge that leads to the dwelling of the creator, we

em, since all our desires and thoughts are merely consequences of what we receive, or more exactly, of the degree to which we perceive the creator. in regard to the entire creation, it is evident that all derives from the creator, but the creator created us with a certain degree of freedom of will. the ability to direct our desires appears only in those who reach the stages of abya. the higher we ascend spiritually, the higher our degree of freedom. for the sake of clarification, we can compare the process of our spiritual development with the development of the material nature of our world. all of nature and the universe represent but a single desire for self-gratification. this exists in each individual to a varying degree, and as this desire increases, more advanced beings come into our

creations, thus attempting to prevent our feelings of absolute love towards the creator. thus, it becomes clear that our elevation to each consecutive spiritual level, the revelation of the creator and the attainment of pleasure from getting closer to him, requires our overcoming the corresponding opposite forces. these arise in the forms of thought and desire. only when they are overcome can we ascend to the next level and take another step forward on our path. from the above, we can conclude that the range of spiritual forces and senses of the four worlds, assiya- yetzira- beria-atzilut, has a corresponding range of opposite and parallel forces and senses from the four impure worlds of assiya-yetzira-beria-atzilut. movement forward is an alternating process. only after overcoming all th

could not have been created with any force except the one springing from the blessing of the creator. without being diminished in the process, this force emanates from the creator and permeates the entire spectrum of the worlds, reaching all the way down to the lowest stage of the worlds ours. this force is able to rectify the creations, giving them the strength to improve themselves and begin to ascend spiritually. it is with the aid of this force that the universe was created; therefore impure egoistic forces can neither diminish its power nor use it to their own advantage, since the impure forces have an effect only where the pure forces are weak. hence, the ultimately pure force helps us distinguish between pure and impure thoughts, since as soon as our thoughts are directed away from

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

n from above. however, the way back depends on the extent to which we recognize that our egoistic state is bad, and our understanding that being closer to the creator is the preferable state to experience. thus, the predetermined stages built in the spiritual gene evolve through the light, namely through the upper force, and lead us from state to state. if we realize that it is in our interest to ascend and invite the surrounding light to work on us, we will accelerate our evolution and come to feel true spirituality. hence, our freedom of choice lies only in accelerating the process. the term surrounding light describes the force that attracts us toward the attribute of bestowal. it draws us to the corrected state, which is the attribute of the creator. all our future states exist within

e being we are in an imaginary state with respect to our blurred senses. in other words, we are in the state of ein sof even now, but our senses are veiled with dust, which blurs our perception. we need to clean up our senses. thus, the state of ein sof is the standard we are working to attain* we can never clearly understand a state while still in it. the present state becomes clearer only as we ascend to a higher state. the method of kabbalah provides a new picture and outlook that enable us to understand our prior reality. interestingly enough, we do not encounter many obstacles when dealing with the still, pa r t i v: r e a l i z i n g t h e s p i r i t ua l g e n e 158 vegetative, and animate. yet, when attending to matter at our own degree the speaking we invariably fail. our helples

LAITMAN M THE KABBALAH EXPERIENCE

ature, and the contact between them in the world--nothing else! it is precisely when we are in pain that we can turn that suffering, whether individual, national or global into pleasure. the pain is given to us for one purpose only v to contact the creator through it, thus turning it to pleasure. if we relate to our pain correctly, we will see that all those torments are simply a reason for us to ascend spiritually, and then the entire world will be at our feet. w h at ac t i vat e s u s? q: what is the ego? what is around me, and what should i do with it all? a: the only thing that was created by the creator is called adam ha rishon (the first man, the collective soul, the creature, malchut. the partzuf of adam ha rishon was created and then broken in order to correct creation. this shatt

e for ourselves, over the new and greater desires to enjoy. afterwards, these desires are used as much as possible, as long as the intent is to give to the creator, to enjoy for him. by doing so, we bring him as great a pleasure as he brings us. you re right. if one has nothing to correct, one cannot rise. if one altered the aim on the new desires from for me to for the creator, only then can one ascend. the ascent is the receiving of a new egoistic desire and its correction. it is the alteration of the intent from for me (shells) to for the creator (holiness. the measure of the ascent corresponds to the intensity of the corrected desire. once a person has been given a desire with the intent for himself and has corrected it to an aim for the creator, that person rises to a higher spiritual

a stone, which is still. after all, what else could man want but to rest? but this way, man will never attain the purpose of creation. if we are to live like a plant or a rock, we might as well not be born at all. kabbalah maintains that we should take all our egoism, all our nature, and begin to deal with it correctly. then we will reach the highest situation, not the lowest. therefore, when we ascend in spirituality, we see how quickly those methods collapse, as they were created to diminish desires and decrease suffering. even the experts in those methods, who understand them in depth, recognize kabbalah as a unique system, a method of study that is second to none. b e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 291 b e c o m i n g a g r e at e g o i s t q: why do

t of these sages led to the downfall of the entire people and, as a result, to a generally low level of the jewish people. their enemies gained strength from above, attacked, conquered, destroyed and dispersed them. t h e k a b b a l a h e x p e r i e n c e 354 our condition is totally dependent on our spiritual level. it determines our strength and our destiny. if we want to feel better, we must ascend to a higher spiritual level. hence it is said, a generation in which the temple is not built is as the generation in which it was ruined. if we could climb to a spiritual degree where the temple could exist, in which people live in love, then the temple would have to be rebuilt. the higher governing force would instill the necessary desires in people and create general events that would lea

LAITMAN M THE PATH OF KABBALAH

, below the spiritual world, there are degrees of attainment. at the beginning of our preparation period for spirituality, we begin to understand the connections and relationships between spiritual properties, although this understanding cannot be compared with the actual sensation when spirituality is attained. when the zohar says, go and ask rabbi shimon and rabbi abba, it means that you should ascend to their degree and ask why they present things the way they do. when the zohar writes that a certain person met rabbi shimon, it means that that person rose to the degree pa r t o n e: t h e b e g i n n i n g 21 of rabbi shimon, and can therefore see and understand what rabbi shimon can. this is how a degree gets its name, and when we ascend to it, we are called by that name. if we attain

els of reception allow us to enjoy only when we receive. they are much more difficult to correct because we have to please another by receiving. this demands a much tighter connection with the creator because receiving runs through the core of the self, the human ego. for that reason, the ahp are corrected gradually, following the correction of galgalta and eynaim. thus, it is not as difficult to ascend to the world of atzilut with vessels of corrected ge, as it is to add the ahp to them, because the correction of the ahp contradicts the aim. all five worlds are like curtains hiding the light of the creator. the lower the world, the more it covers the light. the worlds/screens end at the barrier, which hides the light completely from our world. only a tiny spark called minute light enters

we acquire a screen over a greater amount of egoism, that of aviut aleph (first degree of coarseness) and can now receive the light of ruach in order to bestow. accordingly, we have protection against stealing a larger sum of money, say $1000. in such a case, we pass from the world of assiya to the world of yetzira. in the same way, when acquiring a screen for the second degree of coarseness, we ascend from yetzira to beria. by passing from one world to the next, the curtain falls off the previous world and instead we place over it a screen that suits the coarseness of that world. the screen that covered the higher world moves into the vessel and the higher world appears. when that happens, we are able to pa r t o n e: t h e b e g i n n i n g 33 keep the law of the world we are in, and th

are, there are five worlds adam kadmon, atzilut, beria, yetzira, assiya, each consisting of five partzufim and each partzuf of five sefirot. in total, the number of degrees that stand between our (necessary) future state and our present state is 125. these degrees are not carved in stone, but are inside us. they are degrees of internal spiritual development. when we change something inside us, we ascend by one degree. when we change another, we climb another degree and so on. all the degrees are levels of equivalence with the creator. the world of ein sof is in complete equivalence of form with the creator, while our world is in complete oppositeness. the degrees between our world and the world of ein sof are measurements of equivalence of man with the creator, phases of closeness to the c

d one another. our world is at the innermost circle. we call this tiny circle our universe. pa r t o n e: t h e b e g i n n i n g 41 each of the circles is a world in itself. there are five circles altogether, or five worlds. each circle can sense itself and the lower ones, but not the upper ones. for that reason we, who are in the lowest circle, can feel only our own world. but if some of us can ascend with our senses to the spiritual world, to a higher circle, we become able to feel that world, as well as the worlds below it. thus, kabbalists live in several worlds at once, and are therefore aware of all the reasons for and the consequences of the events in our world. with the wisdom of kabbalah and their additional sensory organs, such people begin to perceive the broader picture throug

at becomes clearer and clearer every day. the only question that remains then is how to speed the attainment of that goal. there is a very clear hierarchy between the creator and us: we are at the bottom and the creator is at the highest point. we must climb the rungs of that ladder from our current location to that of the creator s. t h e pa t h o f k a b b a l a h 46 there are different ways to ascend. one of them is called an awakening from below, where, through influence from above, we begin to want spiritual attainment and ascent. we begin to read books, join a group, and so on. there is also another way: an awakening from above. that happens when the creator himself chooses to lift a person up. the difference between those paths is that the awakening from above is the slow and steady

ur natures. freedom of choice is the freedom to operate against our desires. only then can we decide freely. the light from the creator created the desire for pleasure in four phases. those phases constitute the creature. this creature then gradually begins to materialize until it enters our world, where it is shattered into a multitude of small fragments. each fragment is called a soul. as souls ascend to higher levels, they gradually change their attributes, pa r t o n e: t h e b e g i n n i n g 47 using a special system that constantly moves the souls from one place to another so that they will help one another correct. the torah, the kabbalah, and all the holy scriptures were written by people who climbed the spiritual ladder and wrote their instructions from there. many kabbalists cli

ies. earth is the sefira of malchut, which consists of egoistic properties. man s soul hangs between these two properties, which are the basis upon which the entire universe is built. the torah begins with the creation of creation, the upper world, and the creation of man, the soul. but it does not speak of the end of creation. the goal of the torah is to guide us in this world, to show us how to ascend to the highest spiritual degree, to a state of eternal wholeness. q: how can mankind be so low and despicable, if god created it in his image? pa r t o n e: t h e b e g i n n i n g 61 a: why did the creator create man that small? the creator did not create man small, but in his image. in order for mankind to attain that state through its own labor, and to equalize with the creator, one rece

the realization of how much worse i am than the creator in my left line. examining what kind of help i actually need to receive from the creator from the right line. placing one line against the other, testing how much of the left line i can actually receive. this is considered coming to the middle line. the result of these operations is that a part of my desires matches the creator s, and i can ascend to the next degree. the process repeats itself in every degree until all my attributes equalize with those of the creator. man s desires determine his acts. consequently, it is impossible to do something without wanting it! for instance, if i know that i have to get up early tomorrow morning, then i go to sleep early the night before. is that against my will? no! nothing in this world can d

ratitude to the creator. we speak to the creator with our hearts; there is no need for words. thus, in order to justify the creator, we must always feel good. when we hear that there is murder, oppression, and terrorism in the world, we must recognize that this is the best possible thing for our world, and it is only considered bad because of our corrupted souls. that is why our only option is to ascend spiritually and correct our vessels so that the evil we see and hear of will be perceived as good in our eyes. our only concern should be that in the process of the correction of the vessels and the spiritual degree, we will see how good he is to us and to the entire world. someone who is still climbing the degrees of the first spiritual world the world of assiya (called all evil) still fee

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

neshamoth, or minds, descend with the ruachoth, or spirits, and the nephasoth, or souls, through el-chai and adonai by the influx of the said two pillars. 191. and again: 192. by these two pillars and by el-chai (the living god) the minds and spirits and souls descend, as by their passages or channels(*new encyclopaedia, ii, 280) 193. they form also the portal of the mysteries by which the souls ascend to their divine source; and it is only by passing through them that the sanctuary of man fs true godhead may be reached, that divine splendour which when aroused in the depths of the heart indeed establishes its dwelling-place in strength and stability. 194. in the french working two large pillars are placed inside the lodge on either side of the door, in the west, and the w.s.w. and w.j.p

esents the monad in man, in whom the seven types of life or consciousness are all to be perfect to the limits of human possibility. that star represents also the logos, the supreme consciousness of our solar system, god fs consciousness, which is already perfected in a degree altogether beyond human comprehension. 276. the ladder has many steps, which indicate the virtues by means of which we may ascend to the perfection symbolized by the star. in egypt those steps were taken to express the initiations leading upwards; but of course these are only two interchangeable methods of expressing the same thing. if we take them to mean initiations, they represent definite steps taken, but if we regard them as indicating the virtues, they are the qualifications for initiation. in all cases the idea

l selves in veils built round it, has to be fought out on the chequer-work floor of our present existence among the black and white opposites of good and evil, light and dark-ness, prosperity and adversity; and he can watch the upward return of those who conquer in the strife and, attaining their regeneration and casting off or transmuting the gworldly possessions h acquired during their descent, ascend to their source, pure and unpolluted from the stains of this imperfect world(*op. cit. pp. 64-66) 280. on the ladder appear three emblems, a cross, an anchor, and a cup with a hand stretched out to reach it. the explanation of the t c b c in the ritual speaks of these as the three principal virtues, faith, hope and charity. strictly speaking, the standard symbol for charity is a heart, and

e earliest of the elemental kingdoms, it is already not one monad, but very many- not one great life-stream but many parallel streams, each possessing characteristics of its own. the monadic essence ensouls the matter of the sub-planes below it on each plane or division of a plane, and thus forms the elemental kingdoms. it is the same life that goes on into the mineral kingdom, and then begins to ascend, and proceeds through the vegetable and animal kingdoms until, upon its junction with rays from the life of the first logos, human beings are formed. see man, visible and invisible, chapter vi) 354. those, however, are only the lowest members of the angelic kingdom; next below them in development come the highest of the nature-spirits, in the same way as the highest members of the animal ki

es of the all-father are studied and to some extent realized, until it culminates in the magnificent illumination given in the eighteenth degree, that of the sovereign prince of the rose-croix of heredom, through which he finds the divine love reigning in his own heart and in those of his brn. he also learns that god has descended and shared our lower nature with us expressly in order that we may ascend to share his true nature with him. 787. the name of t.g.a.o.t.u. which is revealed to the aspirant in this most wonderful 18 was the central and innermost secret of the ancient egyptian mystery-teaching. the h.o.a.t.f. in his incarnation as christian rosenkreutz translated the word into latin, most ingeniously retaining its remarkable mnemonic character, all its complicated implications, an

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

he deity were studied and to some extent realized, until it culminated in the magnificent illumination given in what we now call the eighteenth degree, that of the sovereign prince of the rose-croix of heredom. the candidate then found the divine love reigning in his own heart and in those of his brn. he also learnt that god had descended and shared our lower nature with us in order that we might ascend to share his true nature with him. 171. that link is still made for the brn. of the rose-croix, and each should become a radiant centre of that love wherever he goes, forgetting himself utterly in the service of others. the splendid crimson angels of the rosy cross, who now attend our sovereign chapters and pour out through them the fullness of their love for the helping of the world, were

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

figure) and his associates, the archons (effectively, demons. also like gnosticism, mani saw human beings as trapped in a cycle of reincarnation so that even suicide would not release one from bondage to the flesh. manichaeism preached a rather severe asceticism, especially with regard to the sexual instinct. through ascetic living and following mani s teachings, the elect (perfecti) are able to ascend directly into the light. everyone else reincarnates until they have completely purified themselves. however, when christ returns the unrepentant will be thrown into flames that will engulf the world for 1,468 years. see also archon; gnosticism; zoroastrianism for further reading: crim, keith, ed. the perennial dictionary ofworld religions. 1981. new york: harper& row, 1989. eliade,mircea, e

LIBER CLXV A MASTER OF THE TEMPLE

. note: this was the point re astral journeys, mentioned before [this gave fra. v.i.o. fresh confidence, and we find records of experiments at once. ed] nov. 27, 11:6 to 11:28 p.m. astral journey. rising on the planes. will try and recount this experience in detail as it was somewhat different from any previous experiment. after prayer, formulated astral enclosing body and began to rise. tried to ascend middle pillar. dark blue, then more purple. presently found my astral body in a sort of open temple square with 4 pillars for corners, open sides and a high domed roof. in the centre the equinox 164 of the floor was a circular basin of water. someone said (of the water) it is thyself (or thy mind. could distinguish nothing for some time. presently a star appeared in the centre of the pool

LIBER HHH

eared and shunned, more than any other breaking of control, for that it is the most tremendous of the forces which threaten to obsess. there is also some danger of acute delirious melancholia at point 1) iii s s s .thou art a beautiful thing, whiter than a woman in the column of this vibration .i shoot up vertically like an arrow, and become that above .but it is death, and the flame of the pyre .ascend in the flame of the pyre, o my soul! thy god is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light .when thou shalt know me, o empty god, my flame shall utterly expire in thy great n.o.x..liber lapidis lazuli. i. 36-40. 0. be seated in thine .sana, preferably the thunderbolt. it is essential that the spine be vertical. 1. in this practice the cavity of

LIBER LIBERI VEL LAPIDIS LAZULI

h you are falling! 34. o how i love thee, o my god! especially is there a vehement parallel light from infinity, vilely diffracted in the haze of this mind. 35. i love thee. i love thee. i love thee. 36. thou art a beautiful thing whiter than a woman in the column of this vibration. 37. i shoot up vertically like an arrow, and become that above. 38. but it is death, and the flame of the pyre. 39. ascend in the flame of the pyre, o my soul! thy god is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light. 40. when thou shalt know me, o empty god, my flame shall utterly expire in thy great n.o.x. 41. what shalt thou be, my god, when i have ceased to love thee? 42. a worm, a nothing, a niddering knave! 43. but oh! i love thee. 44. i have thrown a million flo

LIBER LXXVIII

of this life; abundance; modified by dignity as is usual. chesed of w (convalescence, recovery from sickness; change for the better. herein do hywal and laylk bear rule. xxx the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or waterlilies, of which the flowers are falling right and left. leaves only, and no buds, surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the magical instrument of the zelator adeptus minor. above and below are the symbols of% and h for the decan. death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected. sadness, treachery, d

LIBER SEPTEM REGUM SANCTORUM

dark one? or words of similar purport, the hegemon answers, removing the hoodwink once and for all:6 verily, thou sayest well; know that osiris is a black god& the straight way unto the sacred& sublime order lieth not through the green pastures& beside still waters. but in the valley of the shadow of death, his crook& scourge shall avail thee. take them therefore& fold thine arms upon thy breast; ascend with me the seven steps of the throne. the aspirant then does so, standing between the officers. the fourth throne is removed to leave a passage. the seven kings rush upon him& belabor him with their weapons; but he makes his way& they fall one by one; the seventh upon the second step, the sixth upon the third, the fifth upon the fourth, the fourth upon the fifth, the third upon the sixth

LUCIFERIAN SORCERY

ards to their use. the triple hermetic circle is designed for high or holy magick, being the ceremonial aspects of one seeking to illuminate the self in the light of phosphorus, which one 22 becomes as the force of fire and light. holy magick is not opposed to greater of lesser black magick, the difference is small however essential. holy magick is the core of what the definition of magick is, to ascend. in workings of holy magick one seeks to ascend through spheres of light, to open the consciousness to higher octaves of inspiration and initiation. you essentially step outside the concept of self to study it, and in invocation, commanding gods, spirits and other forms to comprehend association within the mind. holy magick itself is essential for any witches sabbat luciferian or any magick

g, from the north, i invoke the force of set, being my shadow of self from the west, i invoke the force of anubis, the opener of the way from the south, i invoke the force of thoth, whose lamp illuminates my path from the east, i invoke horus, being the fire and strength of spirit cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the gates to open before me! so it is done! 27 the rite of shaitan a self-initiation invocation the circle represents the oath of perfection, from which nothing shall enter. the mind is a source of heaven and hell, from which we may align ourselves

ce of my soul! melek tau us, beautiful spirit of fire, i summon thee forth! photeth north- set-heh, isolator and strengthening force of storms, that chaos which i have tempered in thy elegance of darkness. i go forth and become as the eye of algol, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shine the e

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

pluto, while during the other she may revisit the upper world, offers material for deep consideration. it is probable that the eleusinians realized that the soul left the body during steep, or at least was made capable of leaving by the special training which undoubtedly they were in a position to give. thus persephone would remain as the queen of pluto's realm during the waking hours, but would ascend to the spiritual worlds during the periods of sleep. the initiate was taught how to intercede with pluto to permit persephone (the initiate's soul) to ascend from the darkness of his material nature into the light of understanding. when thus freed from the shackles of clay and crystallized concepts, the initiate was liberated not only for the period of his life but for all eternity, for nev

o it is said that divine light dwells in the midst of mortal darkness, and ignorance cannot divide them. the union of the word and the mind produces that mystery which is called life. as the darkness without you is divided against itself, so the darkness within you is likewise divided. the light and the fire which rise are the divine man, ascending in the path of the word, and that which fails to ascend is the mortal man, which may not partake of immortality. learn deeply of the mind and its mystery, for therein lies the secret of immortality" the dragon again revealed its form to hermes, and for a long time the two looked steadfastly one upon the other, eye to eye, so that hermes trembled before the gaze of poimandres. at the word of the dragon the heavens opened and the innumerable light

eal upon the wax of physical substance. thus each body was stamped with the dignity of its divinely given pattern. pythagoras believed that ultimately man would reach a state where he would cast off his gross nature and function in a body of spiritualized ether which would be in juxtaposition to his physical form at all times and which might be the eighth sphere, or antichthon. from this he would ascend into the realm of the immortals, where by divine birthright he belonged. pythagoras taught that everything in nature was divisible into three parts and that no one could become truly wise who did not view every problem as being diagrammatically triangular. he said "establish the triangle and the problem is two-thirds solved; further "all things consist of three" in conformity with this view

ater in its most common state--salty--as in the case of the ocean; and the third division is water in its purest state--free from salt. the harmonic interval assigned to the lowest division of each element is one tone, to the central division also a tone, but to the higher division a half-tone because it partakes of the division immediately above it. fludd emphasizes the fact that as the elements ascend in series of two and a half tones, the diatessaron is the dominating harmonic interval of the elements. next: fishes, insects, animals, reptiles and birds (part one) sacred texts esoteric index previous next p. 85 fishes, insects, animals, reptiles and birds part one the creatures inhabiting the water, air, and earth were held in veneration by all races of antiquity. realizing that visible

eptable aroma to the lord, bearing with it in its ascent the soul of the shewbread. in the center of the room, almost against the partition leading into the holy of holies, stood the altar of burnt incense, made of wood overlaid with golden plates. its width and length were each a cubit and its height was two cubits. this altar was symbolic of the human larynx, from which the words of man's mouth ascend as an acceptable offering unto the lord, for the larynx occupies the position in the constitution of man between the holy place, which is the trunk of his body, and the holy of holies, which is the head with its contents. into the holy of holies none might pass save the high priest, and he only at certain prescribed times, the room contained no furnishings save the ark of the covenant, whic

of r.c. could reestablish the structure of world thought upon the foundation of divine truth and integrity. because of the great depth and perfection of our knowledge, those desiring to understand the mysteries of the fraternity of r. c. cannot attain to that wisdom immediately, but must grow in understanding and knowledge. therefore, our fraternity is divided into grades through which each must ascend step by step to the great arcanum. now that it has pleased god to lighten unto us his sixth candelabrum, is it not better to seek truth in this way than to wander through the labyrinths of worldly ignorance? furthermore, those who receive this knowledge shall become masters of all arts and crafts; no secret shall be hidden from them; and all good works of the past, present, and future shall

now alexander marched into other quarters equally dangerous; at one time over the tops of mountains, at another through dark valleys, in which his army was attacked by serpents and wild beasts, until after three hundred days he came into a most pleasant mountain, on whose sides hung chains or ropes of gold. this mountain had two thousand and fifty steps all of purest sapphire, by which one could ascend to the summit, and near this alexander encamped. and on a day, alexander with his twelve princes, ascended by the aforenamed steps to the top of the mountain, and found there a palace marvellously beautiful, having twelve gates, and seventy windows of the purest gold, and it was called the palace of the sun, and there was in it a temple all of gold, before whose gates were vine trees bearin

erpreted thus "this figure is called laton, for it looks black in a vessel, and is the beginning of corruption" the text below the ladder states "this is the ladder of primitive matter which when placed in a vessel turns black, the gradually changes to white by the scale [ladder] of digestion, according to the degree of heat" here a ladder is used to signify the natural steps up which matter must ascend before it can attain to a truly spiritual state. click to enlarge leaf 17. the verse at the top of the page reads "not only must this material be fixed, but it must be allowed to enter into everything so that this material may be well completed and have infinite virtue. then by making it thick, it becomes at once all white, sublimation from white it becomes shining" above the sun are the wo

ook stands aristotle, who is described as the most learned of all the greeks. the tree surmounted by the sun and mon. is accompanied by the wards "when the stone is dead, that is changed to water, in this it will produce flowers" beneath aristotle and the prostrate human figure from which rises the flowering tree are these statements "he who makes everything descend from heaven to earth, and then ascend from earth to heaven, has information about the stone. for in mercury there is something the wise seek, not invoked except by white or red ferment" the first part of this quotation is based upon the emerald tablet of hermes (which see. in ordinary man, the spirit is figuratively absorbed by the body; but in the true philosopher, the spirit is so greatly increased in power that it absorbs in

stantly bear about with him" lots were cast and to c.r.c, much to his chagrin, fell a heavy ladder. those who secured wings had them fastened to their backs so cunningly that it was impossible to detect that they were artificial. the aged warden then locked the "artists" in the lower room of the tower, but in a short time a round hole was uncovered in the ceiling and virgo lucifera invited all to ascend. those with wings flew at once through the opening, those with ropes had many difficulties, while c.r.c. with his ladder made reasonable speed. on the second floor the wedding guests, musicians, and virgo lucifera gathered about a fountain-like contrivance containing the bodies of the six royal persons. virgo lucifera then placed the if moor's head in a kettle-like receptacle in the upper p

MASTERING WITCHCRAFT

e signs of the sun, sariel the course of the moon) according to that collection of ancient cabalistic lore, the zohar, great azael and his cohorts had had to assume tangible bodies in order to descend upon the earth. because of their revolt against higher authority and the ties with this world which they had subsequently formed, they were unable to divest themselves of these material forms and re-ascend into the heavenly spaces again "book of noah" from charles canon, book of enoch, london, society for promoting christian knowledge, 1962. reprinted from oxford university press edition, 1912- it is from these exiled beings that all true magical knowledge and power is said to be derived. laban, reputedly one of the greatest adepts in magical art of pre-flood times, visited the mountaintop wh

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

e spirits of above, those of below, and those of the center; then if thou investest the sacred ladder, if thou descendest instead of ascending, thou wilt discover the counter-hierarchy of the shells, or of the dead spirits. know thou only that the principalities of heaven, the virtues, and the powers, are not persons, but dignities. they are the degrees of the sacred ladder upon which the spirits ascend and descend. michael, gabriel, raphael, and the others, are not names but titles. the first of the numbers is the unity. the first of the divine conceptions called the sephiroth is kether or the crown. the first category of the spirits is that of chaioth ha-qadesh or the intelligences of the divine tetragram, whose letters are symbolized by the mysterious animals in the prophecy of ezekiel

MEANING OF MASONRY

n the west of the lodge. thereby he is repeating symbolically the incident of his actual birth into this world, which he entered as a blind and helpless ba be, and through which in his early years, not knowing whither he was going, after many stumbling and irregular steps, after many deviations from the true path and after many tribulations and adversities incident to human life, he may at length ascend, purified and chastened by experience, to larger life in the eternal east. hence in the e.a. degree, we ask" as a mason, whence come you" and the answer, coming from an meaning apprentice (i.e, from the natural man of undeveloped m of knowledge) is" from the west" since he supposes that his life has originated in this world. but, in the advanced degree of m.m. the answer is that he comes" f

ols of the mysteries and all the secret orders, without purification and trial. complete stainlessness of body, utter purity o f* strange houses of sleep by a. e. waite. mind, are absolute essentials to the attainment of things of great and final moment" who" says psalmist (and remember that the psalms were the sacred hymns used in the hebrew mysteries" who will go up to the hill of the lord, and ascend to his holy place? even he that hath clean hands and a pure heart; whence it comes that we wear white gloves and aprons as emblems that we have purified our hearts and washed our hands in innocency. so also our patron saint (st. john) teaches" he who hath this hope in him purifieth himself, even as he (i.e, the master whom he is seeking) is pure" for he who is not pure in body and mind: he

gave light to it. the entire symbol is but one comprehensive glyph or pictorial diagram of the condition of a candidate aspiring to master mason's rank. as high priest of his own personal temple he must have his bodily nature and its varied desires under foot. he must have developed strength of will and character to" walk upon" this chequer-work and withstand its appeals. he must also be able to ascend the winding staircase of his inner nature, to educate a nd habituate his mentality to higher conscious states and so establish it there that he will be unaffected by seductive or affrighting perceptions that there may meet him. by the cultivation of this" strength" and the ability to" establish" himself upon the loftier conscious levels he co-ordinates the two pillars at the porchway of his

MICHAEL FORD A RITE OF THE WEREWOLF

atic goat14. the baphometic angel-daemon who resides above a globe (solar) sphere inbetween twilight and night, two moons, the dark (hecate) and the light (lilith or yram-satrina. to the initiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the path of spirit travel is a temporal process of self emerging from its skin to ascend in the form of shadow, thus willed to manifest in a dreaming flesh. the dreaming body is the form the psyche or ka takes in sleep, and that which flies or goes forth to the infernal sabbat. in the context of witchcraft and sorcery, the western initiate of today holds a wealth of information to build from. idries shah points out in the sufis that the spanish word for witch is bruja, and are

MICHAEL FORD BOOK OF CAIN

irit! from the south, i invoke the force of thoth, whose lamp illuminates my path let the fires of wisdom and self-discover guide my path! from the east, i invoke horus, being the fire and strength of spirit reveal thy essence as azal ucel, the fiery djinn of change and rebellion! cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the gates to open before me! i encircle myself in the dragon s coils, the beast of my father arises within! i hold the skull of abel, being the vessel of my famulus! i hold the hammer of the forge, which i spark the cunning fire of becoming! my eyes

MICHAEL FORD WITCHMOON

wolves, lycon, was turned into a wolf by zeus in a form of punishment for a crime. in scandinavia, werewolves were regarded as great warriors who fought for their land and family honor. the werewolf was not one in the actual form of a wolf, however, but a norseman covered in the skin of a bear or wolf. they would attain a mental-shamanistic balance of beast and with a mind sigil of odin and wotan ascend to the battle which would last to the death. their ferocity was legendary and these warriors, who had no one sided concepts of good or evil, found a balance for the love of their culture and family. they fought in harmony with nature. there was however a shadowside within their culture: the great demon-wolf fenrir which devoured the sun; and the woods of "jarnskogarna, which were feared bec

t gives wisdom which breeds power. i shall know of this by action and experience! osculum infame, the diving of the great dark pit! so it is done! banish and close circle. do not destroy the oath of initiation; this will be placed in a special box with most of your first-born workings. bless the box under various goetic spirits and keep hidden and safe. mark of the devil (sigilium diaboli) chant "ascend now in the northern tower- horned lord of the earth blessed is the stave of the devil itself, from which we mark ourselves in rebirth i come now to behold the fires from between the horns of the goat and stand in the brilliance of lucifer reborn that we shall rectify the primal dream of all desire let this mark be again in the light of the sabbat moon" the prayer of the infernal sabbat the

text, adapted from ao spare's ritual (8, proving most effective for those of burgeoning inspiration. the particular version of the witches' rune pertaining to coven nachttoter is as follows: such words i advise be altered to suit the individual working such rites. witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade and give thee life come unto us this dark night! south, east, west and north thy spirit come forth in joy a fire from the spinning sun wheel, birth is through blood" sabbath rite "mother of shadows, crone of wisdom, oh goddess of the blood moon

raise the witches' blade and give thee life come unto us this dark night! south, east, west and north thy spirit come forth in joy a fire from the spinning sun wheel, birth is through blood" sabbath rite "mother of shadows, crone of wisdom, oh goddess of the blood moon, reversed matter, i evoke thee unto this celebration. 79 79 blessings to those of blissful ecstasy which all derives from hecate, ascend from the depths of night, to join your great sister of magick; lilith, she who haunts the dreams of man, be present in our leitmotif of desire. amen i conjure thee, circle of power unto which the wind carries our will! asmodeus, behold an ascending light burning gold transcending all points of time, we are becoming as the one called morning star of the east, blinding light of birth! io horn

e hga) is the expression and essence of the true self is a magickally developed form. this is the divine initiator, the inspiration or muse of the self. the angelic familiar is the result of luciferian self-liberation, the angel which fell through darkness to again emerge in the light of being. in the saturnian gnosis, this rite and sate of being is the higher octave of saturn, from which one may ascend through from the darkness or demonium of the earth. the chant of going unto the luciferian sabbat86 86 by torch and burning light do i ascend to the highest aethyr. i call to the fire djinn who brought the spark to common clay that from the green and desert lands do i rise unto the company of the spirits of the air, to join in union with those of cunning fire spirits who illuminate in the f

al union of the fallen seraph 87 87 samael and the queen of the night, lilith. the witches sabbat goat is the gateway towards the mysteries unspoken, whispered against the sun in the land of khem. the essence of the 8-pointed witches sabbat star the luciferian path of transformative magick the great work is the path of self-knowledge, power and internal development. the very essence of magick, to ascend. the ambivalent path of high magick is but the gateway toward high sorcery, self-realization, development and control. the path or 8 points of the luciferian path are as follows maps of self-attainment. one: by self-purification let the body be cleaned of impurities. fasting, abstinence and the disciplines of self-control for a period of time be implemented. by controlling the thoughts and

it is. the rite can also be performed with the purpose of astral projection, assuming the dream flesh in its most bestial form. suddenly hold yourself still on all levels, do not move your limbs in a chaotic frenzy. simply hold the self in check, allowing a strange sense of calm to overtake your rapid beating heart. recite "it is my will to assume the dream flesh of the werewolf, in which i shall ascend and explore the night in its beauty! so it is to be" one should now burn the sigil of desire, cast it to the night spirits and the elementals which you have created with pure desire and belief. allow the circle around your being to send forth this now subconscious desire once and for all. you must now forget it. all reminders should fly with the smoke out of the window into the night sky. s

MICHAEL W FORD THE VAMPIRE GATE

wer averse binah. samael the black. all of these are of gigantic stature and terrible aspect. dragon like ahriman or tiamat. hungering for life and astral energy. 62 part three vampyric rituals 63 the conjuration of the abyssic dragon the wreathing serpent vampiric rituals are by definition not lending to power from another. it is a predatory path awaken, conjure, encircle, devour, accumulate and ascend. as a luciferian, the balance of light and the higher articulation of the self is the most significant see the ritual of azal ucel, the shadow is equally important on a self-creation level. this is a rite focusing on the summong of the dragon, the forces of the subconscious, as tiamat, the mother of vampires. it then moves forward to empowering the self as vampire, tiamat s chosen vessel. u

he storm-wind and the evil-wind crash upon the firmament and lightning strike my spirit! awaken o rahab, serpent who cuts down thy enemies and devours their essence! facing the east- samael, o dragon-father of old, lion of the sun, come forth and fill my body with poison instead of blood let it become the elixir for immortality. samael, who is the dragon, yaltabaoth, chaos bringer, lion- serpent, ascend through me and i shall be granted the kingship as lord of the earth facing the north65 tiamat, ancient dragon-mother, who shall guide my transformation into a ferocious dragon, who shall cloak me in fearsome rays of the black sun, who shall illuminate my mantle of radiance as the black flame, hearken and remember your blood! from the north, let your blood hear my voice and your spirit shall

rough me and i shall be granted the kingship as lord of the earth facing the north65 tiamat, ancient dragon-mother, who shall guide my transformation into a ferocious dragon, who shall cloak me in fearsome rays of the black sun, who shall illuminate my mantle of radiance as the black flame, hearken and remember your blood! from the north, let your blood hear my voice and your spirit shall wake to ascend through me. tiamat, i shall become a giant serpent in spirit, bear your snakes within me, my wisdom shall be as sharp and cruel as fangs, that i may drain those who shall substain my immortal spirit. facing the west- leviathan, whose mouth is filled with burning lamps, whose nostrils blow smoke, whose glare is of blackened flame, rise up through me. o dragon of coiling and immortal time, le

nce a spiritual path with the physical world. black magick the practice of antinomian and selffocused transformation, self-deification and the obtainment of knowledge and wisdom. black magick in itself does not denote harm or wrongdoing to others, rather describes black as considered to the arabic root word fhm, charcoal, black and wisdom. black is thus the color of hidden knowledge. magick is to ascend and become, by willed focus and direction. cain the antinomian nomad and sorcerer who was the spiritual offspring of samael (the black dragon) and lilith (red dragon/the mother of demons) through the body of eve in biblical lore. cain was said to have been the initiate of the caul, and through his first step on the left hand path (antinomian practice) he is the initiator of the sorcerer and

ess. luciferian magick essentially close to the term, black magick but specifically focuses on ascending in a self-deified and isolated way in reference to lucifer, the bringer of light. luciferian magick may in this term make reference to seeking light and darkness through magickal development, not an abstract concept, but to manifest the will in both the spiritual and physical world. magick- to ascend and become. in a luciferian sense, magick is to strengthen, develop and initiate the self through balanced forms of willed change. ovlm hqlipvth- olahm ha-qliphoth [hebrew] the world of matter in which we live in, created by the desire of the adversary being samael and lilith. the elements of this book if found and utilized in the context of its writing, displays possibilities via initiatio

MICHAEL WYNN THE SOUL TRAVELERS

d. instead of masses of men dragging large, perfectly cut stones from--michael wynn's "the soul travelers" 18 quarries miles away, the egyptians say that magicians effortlessly cut, and lifted the stones into place. the pyramid texts, the oldest known religious texts, state that the pyramids were built to 'throw open the doors of the firmament and to make a road' so that he [deceased king] might 'ascend into the company of the gods. the egyptians also claim the pyramids were built by magicians who used words of power to effortlessly levitate huge stones. the mayan pyramids, although thousands of miles away and built (allegedly) thousands of years later, are said to have been built by the same method, and for the same purpose as the pyramids in egypt. the mayan people of southern mexico and

MICHAEL W FORD NOX UMBRA

flame and shadow dweller in the dark places of the earth lord and creator of wolves, serpents and toads. as the night comes forth, you shall attend through me i open these gates as the gathering place of the dream, that in 8 nights shall i become in shadow the reflection of the 8 midday journeys to the sun- that the hornless fire exists in the eyes of those who walk this path ahriman, arimanius- ascend through me! you, summoned unto me- wolf shadow, flyer of night -i am in flesh akhtya, encircling my being in the sacred letters of yatuk-dinoih open now the gates of arezura and behold the flames of the djinn, our creative fire of becoming. by the ancient words of power- zazas, zazas nasatanada zazas! encircling the spirit entering the gates "i summon thee, behold and hail thee- vizaresh, g

MORALS AND DOGMA

eavens and seven spheres of these planets; on all the monuments of mithras are seven altars or pyres, consecrated to the seven planets, as were the seven lamps of the golden candelabrum in the temple. that these represented the planets, we are assured by clemens of alexandria, in his stromata, and by philo judaeus. to return to its source in the infinite, the human soul, the ancients held, had to ascend, as it had descended, through the seven spheres. the ladder by which it reascends, has, according to marsilius ficinus, in his commentary on the ennead of plotinus, seven degrees or steps; and in the mysteries of mithras, carried to rome under the emperors, the ladder, with its seven rounds, was a symbol referring to this ascent through the spheres of the seven planets. jacob saw the spirit

prosper, this or that, or whether both shall be alike good" sow you the seed, whoever reaps. learn, that you may be enabled to do good and do so because it is right, finding in the act itself ample reward and recompense. to attain the truth, and to serve our fellows, our country, and mankind--this is the noblest destiny of man. hereafter and all your life it is to be your object. if you desire to ascend to that destiny, advance! if you have other and less noble objects, and are contented with a lower flight, halt here! let others scale the heights, and masonry fulfill her mission. if you will advance, gird up your loins for the struggle! for the way is long and toilsome. pleasure, all smiles, will beckon you on the one hand, and indolence will invite you to sleep among the flowers, upon th

rofligate sacrifice of every noble feeling, we should offer to despotism the homage of adulation. as every new victim falls, we _may_ lift our voice in still louder flattery. we _may_ fall at the proud feet, we _may_ beg, as a boon, the honor of kissing that bloody hand which has been lifted against the helpless. we may do more: we may bring the altar and the sacrifice, and implore the god not to ascend too soon to heaven. this we may do, for this we have the sad remembrance that beings of a human form and soul have done. but this is all we can do. we can constrain our tongues to be false, our features to bend themselves to the semblance of that passionate adoration which we wish to express, our knees to fall prostrate; but our heart we cannot constrain. there virtue must still have a voic

e word; and of our two columns of strength and wisdom, which are also the two parallel lines that bound the circle representing the universe: that the visible world is the image of the invisible world; that the essence of the human soul is the image of god, and it existed before the body; that the object of its terrestrial life is to disengage itself of its body or its sepulchre; and that it will ascend to the heavenly regions whenever it shall be purified; in which we see the meaning, now almost forgotten in our lodges, of the mode of preparation of the candidate for apprenticeship, and his tests and purifications in the first degree, according to the ancient and accepted scottish rite. philo incorporated in his eclecticism neither egyptian nor oriental elements. but there were other jewi

nowledge of man's self, of the nobleness of his origin, the grandeur of his destiny, and his superiority over the animals, which can never acquire this knowledge, and whom he resembles so long as he does not reflect upon his existence and sound the depths of his own nature. by doing and suffering, by virtue and piety and good deeds, the soul was enabled at length to free itself from the body, and ascend along the path of the milky way, by the gate of capricorn and by the seven spheres, to the place whence by many gradations and successive lapses and enthralments it had descended. and thus the theory of the spheres, and of the signs and intelligences which preside there, and the whole system of astronomy, were connected with that of the soul and its destiny; and so were taught in the myster

un, and follow his beneficent course" blue masonry has retained the circuits, but has utterly lost the explanation; which is, that in the mysteries the candidate invariably represented the sun, descending southward toward the reign of the evil principle, ahriman, siba, or typhon (darkness and winter; there figuratively to be slain, and after a few days to rise again from the dead, and commence to ascend to the northward. then the death of sita was bewailed; or that of cama, slain by iswara, and committed to the waves on a chest, like osiris and bacchus; during which the candidate was terrified by phantoms and horrid noises. then he was made to personify vishnu, and perform his avatars, or labors. in the first two he was taught in allegories the legend of the deluge: in the first he took th

e united with the body, to look ever toward its source, and strive to return to the place whence it came. among the fixed stars it dwelt, until, seduced by the desire of animating a body, it descended to be imprisoned in matter. thenceforward it has no other resource than recollection, and is ever attracted toward its birth-place and home. the means of return are to be sought for in itself. to re-ascend to its source, it must do and suffer in the body. thus the mysteries taught the great doctrine of the divine nature and longings after immortality of the soul, of the nobility of its origin, the grandeur of its destiny, its superiority over the animals who have no aspirations heavenward. if they struggled in vain to express its _nature, by comparing it to fire and light--if they erred as to

the sun. these two tropics, before his time, corresponded with those constellations, but in his day with gemini and sagittarius, in consequence of the precession of the equinoxes; but the _signs_ of the zodiac remained unchanged; and the milky way crossed at the _signs_ cancer and capricorn, though not at those _constellations. through these _gates_ souls were supposed to descend to earth and re-ascend to heaven. one, macrobius says, in his dream of scipio, was styled the gate of men; and the other, the gate of the gods. cancer was the former, because souls descended by it to the earth; and capricorn the latter, because by it they re-ascended to their seats of immortality, and became gods. from the milky way, according to pythagoras, diverged the route to the dominions of pluto. until the

peculiar to the kabalists. it was the doctrine of the essenes, who, says porphyry "believe that souls descend from the most subtile ether, attracted to bodies by the seductions of matter" it was in substance the doctrine of origen; and it came from the chald ans, who largely studied the theory of the heavens, the spheres, and the influences of the signs and constellations. the gnostics made souls ascend and descend through eight heavens, in each of which were certain powers that opposed their return, and often drove them back to earth, when not sufficiently purified. the last of these powers, nearest the luminous abode of souls, was a serpent or dragon. in the ancient doctrine, certain genii were charged with the duty of conducting souls to the bodies destined to receive them, and of withd

south: lying within certain limits and extending to an equal distance on each side of the line of equal nights and days. this belt, curving like a serpent, was termed the zodiac, and divided into twelve signs. at the vernal equinox, 2455 years before our era, the sun was entering the sign and constellation taurus, or the bull; having passed through, since he commenced, at the winter solstice, to ascend northward, the signs aquarius, pisces and aries; on entering the first of which he reached the lowest limit of his journey southward. from taurus, he passed through gemini and cancer, and reached leo when he arrived at the terminus of his journey northward. thence, through leo, virgo, and libra, he entered scorpio at the autumnal equinox, and journeyed southward through scorpia, sagittarius

MOTTA MARCELO THE COMMENTARIES OF AL

tive qualities. such are the 'fools' whom we despise. the man of thelema is vertebrate, organized, purposeful, steady, self-controlled, virile; he uses the air as the food of his blood; so also, were he deprived of fools he could not live. we need our atmosphere, after all; it is only when the fools become violent madmen that we need our cloak of silence to wrap us, and our staff to stay us as we ascend our mountain-ridge; and it is only if we go down into the darkness of mines to dig us treasure of earth that we need fear to choke on their poisonous breath. 58. but the keen and the proud, the royal and the lofty; ye are brothers "the keen: these are the men whose will is as a sword sharp and straight, tempered and ground and polished its flawless steel; with a wrist and an eye behind it "

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

d there. the cerealia, or festivals in honour of ceres, commenced on the 12th of april, and lasted several days. aphrodite (venus. aphrodite (from aphros, sea-foam, and dite, issued, the daughter of zeus and a sea-nymph called dione, was the goddess of love and beauty. dione, being a sea-nymph, gave birth to her daughter beneath the waves; but the child of the heaven-inhabiting zeus was forced to ascend from the ocean-depths and mount to the snow-capped page 63 summits of olympus, in order to breathe that ethereal and most refined atmosphere which pertains to the celestial gods. aphrodite was the mother of eros (cupid, the god of love, also of aneas, the great trojan hero and the head of that greek colony which settled in italy, and from which arose the city of rome. as a mother aphrodite

he sun. and now helios, seeing his sister, the dawn, opening her doors in the rosy east, ordered the hours to yoke the horses. the goddesses speedily obeyed the command, and the father then anointed the face of his son with a sacred balm, to enable him to endure the burning flames which issued from the nostrils of the steeds, and sorrowfully placing his crown of rays upon his head, desired him to ascend the chariot. the eager youth joyfully took his place and grasped the coveted reins, but no sooner did the fiery coursers of the sun feel the inexperienced hand which attempted to guide them, than they became restive and unmanageable. wildly they rushed out of their accustomed track, now soaring so high as to threaten the heavens with destruction, now descending so low as nearly to set the e

been collected. a hundred thousand warriors were assembled at aulis, and in its bay floated over a thousand ships, ready to convey them to the trojan coast. the command of this mighty host was intrusted to agamemnon, king of argos, the most powerful of all the greek princes. before the fleet set sail solemn sacrifices were offered to the gods on the sea-shore, when suddenly a serpent was seen to ascend a plane-tree, in which was a sparrow's [289]nest containing nine young ones. the reptile first devoured the young birds and then their mother, after which it was turned by zeus into stone. calchas the soothsayer, on being consulted, interpreted the miracle to signify that the war with troy would last for nine years, and that only in the tenth would the city be taken. page 321 departure of t

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

to tailors of religious habits. it may be more likely, however, that this was the seat of a confederation of stonecutters, for the ascension of our lord was depicted on the coat of arms of the association of masons and stonecutters.29 according to a trade legend, it was a stonecutter who unsealed the stone that covered the tomb of jesus and a mason who demolished the rest of it to enable jesus to ascend to heaven.'0 trinity chapel was also the seat of the confederation of the passion and resurrection of our lord, which received patent letters from charles v awarding them the privilege of staging the mystery of the passion and other catholic mystery plays. such performances, which were very popular during the middle ages, offered religious and initiatory amphibological sense relevant to the

PHILIP NEIL MYTHS LEGENDS EXPLAINED

the moon. as she ascended, she tried to call out, but found she could only croak. to her horror, although she had indeed become immortal, she had also been turned into a toad. the funeral banner of lady dai china, second century bce this funeral banner divides into four sections. the top rectangle depicts deities in heaven. the section below, from the heavenly gates to lady dai, shows how mortals ascend to heaven to become immortals. the third section, below the upturned bell, shows the mourning people who have survived the deceased, and the fourth, below the altars full of food, is a reproduction of the afterlife. gates of heaven lady dai upturned bell altar jade symbol of status and moral rectitude chang e flees to the moon here, chang e, hou yi s wife who lost her immortality when her h

PHOSPHORUS

actaeon gaia x uranus titans giants other sea nymphs cyclopes leto eos helios selene luna epimetheus m pandora mnemosyne coeus x phoebe themis crius thea x hyperion prometheau1 the order of phosphorus introduction booklet 2003 2 the order of phosphorus 2003 succubus publishing for the order of phosphorus members only. the purpose and intent of the order of phosphorus/toph. magick is elevation to ascend. the entire focus of magick is to initiate, strengthen and develop the self. work (capitalized) is defined as practice which advances and develops the consciousness, the continual process of self-initiation. the witches sabbat is one of individualized practice, that any element of practice must be a focus of sharpening and bringing forth consciousness. any practice which is irrelevant to ma

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

te s bloodied caul of initiation. succubus publishing 18 p.o. box 926344 houston, tx 77292 united states of america e-mail: keteb75@yahoo.s phosphorus- the shadowing forth of lucifer by michael ford lucifer, the pale morning star, phosphorus-"the precursor of the full blaze of the noon-day sun" as blavatsky so elegantly defined it, is the foundation of the basis of magick. magick itself means to "ascend" towards the light of god. god itself defined as the individual self and the light of knowledge "the significant symbol of wisdom given to us by research is lucifer, the bringer of light. everybody is searching for perception, wisdom is a child of lucifer. the chaldean astrologers, the egyptian priests, the indian brahmans; they are all children of lucifer. already the first man became a ch

y stones. you were perfect in your ways from the day you were created, til iniquity was found in you -holy bible, ezekiel. later on the morning star as is called became the dragon and the devil. shaitan was the base for this materization, which means to oppose, to accuse. lucifer was invariably the first rebel. lucifer is of the spirit of light, from which the foundation of luciferic magick is to ascend towards godhead. the light of the spirit is based within perception and the clarity of an awakened self. perception is the vehicle of knowledge and what the individual can understand. christianity teaches the annihilation of perception and the repression of the awakened mind. the enthusiasm of the driven conscious, charged with the bright luciferian light; leads all individuals towards god

ng of evolutionary progression. lucifer stands as the fountain head of astral magick (i.e, astral projection, dream control, ect) lucifer is balance in the instance of both shadow and light, blood red and jet black. lucifer is the colour of an awakened and enlightened mind. the psyche which is open for magical inspiration. blavatsky understood the significance of balance within the individual, to ascend the individual from the beast like qualities so inherent within our subconscious. blavatsky wrote "thus it stands proven that satan, or the red fiery dragon, the "lord of phosphorus" and lucifer, or "light bearer" is in us; it is our mind-our temptor and redeemer, our intelligent liberator and saviour from pure animalism" asmodeus/ahriman is the fountain head of sorcery and earth based blac

ascending. sorcery is an extension of witchcraft as they are based upon the powers of the earth associated with water, air and fire. these together lead the individual towards a higher point of understanding and if properly worked, can lead towards holy magick. vampirism is a significant tool in human evolution because it places in perfect harmony the ever-changing self within natural balance. to ascend one must devour the energies that offer themselves. vampirism holds its foundation in dream and myth, forming strongly in a conscious reality, as one may know it. vampiric sorcery is a dangerous magick to control as it tests every point of mental strength one may have developed. if unbroken, can further strengthen the individual who would ascend to godhead. one must delve the depths of the

y no matter what and the core be revealed even more so in this manner. the luciferian character is successful in the method of magick and ascension once he or she would master both black and white magick. chaos magic is of interest in it's diversity, however one must go beyond such methods to train the self in will and develop a strength of discipline which often ignored by many modern sorcerers. ascend through stamina and willful direction, not mere impulse and unevaluated circumstance. egotism however is a possible flaw and over estimation of self. as the luciferian is evolved and continues growing one must be in check with the ego. it should be understood that often the most humble will comprehend a greater knowledge of self. crowley often defined "black brothers" as those who shut them

ho shut themselves off from the universe and the cup of babalon, which is evolution. the sorcerer must realize that he or she is not necessarily more important than anything else, while at the same time be in full balance with the natural order and the survival of the psyche. a black magician is by no means what crowley defined as "black brothers. the essential study and practice of a sorcerer to ascend is significant in the point that the individual must grow with his or her studies, to become the topic therein. the self which is also known as "kia (austin spare's "the book of pleasure) should be explored on every possible level, understanding the foundation for the conscious make up known as "i. lucifer exists in the core of every individual; it is "it's" gift to us. those who awaken thi

agickial quest will inadvertently perceive the basis of the balance of light and darkness. the angelic and the demonic shall be united, chaos will follow form and such is the genetic and psychic make up of the adept. the face of lucifer has changed and formed into a plethora of disreputable images by the christian psyche in modern times. the ideal message received on the astral should be "i shall ascend" and not by chance "i am of evil. such doctrines of "evil" and "good" are excuses to not deal with the core of the individual. it is locking away the most dangerous, most powerful and most exciting part of the self. once the shadow is brought into light shall a god or goddess begin to emerge. lucifer stands for the balance of flesh and spirit. the ego or "i, constantly changing must continu

velops integrity and self-strength of spirit. within the sigil of varcolaci, the image of the vampire is presented as a mark point towards self-evolution and godhood. the trapezoid sigil of varcolaci opens the gates of the shadow side through black magic. the varcolaci sigil was designed to manifest the essence of the varcolaci vampire, the astral being that rose from the flesh of the sorcerer to ascend to the night sky. this is the evermorphing version of lucifer, to eternally seek knowledge and the faustian spark which ignites into the black flame. the inverse pentagram that the varcolaci hold is the eye of lucifer, devilcosm that would glow with the divine light of self godhood. the inverse pentagram is itself symbol of exploring and controlling the dark side powers which exist within e

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

marconis, who was appointed (by whom it is not stated) grand hierophant of the order. the falsity of these assertions is easily demonstrated. jacques etienne marconis was initiated into the rite of mizraim, at paris, c bst of april, b i d d, being then twenty-seven years of age. on the same day he received the first thirteen degrees of the rite, for this egyptian ladder was not very difficult to ascend.on the c hth of june of the same year, certain charges were preferred against him by several of the brethren, in consequence of which he was excluded from the rite. shortly afterwards left paris and went to lyons,where,under the name of negre, he founded a lodge of the rite of mizraim,with the title of la bienveillance, of which he assumed the mastership.as master of that lodge, lie was ele

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

which is apparent from the strength of his commitment. furthermore, he is on a straight path which will eventually lead him to revealed g-dliness. level two "a good thought" the next level of divine excitement is the first level of actual love and fear of g-d, but only as it relates to action. this is called a "good thought" which connects to the performance of the mitzvot, thus enabling them to ascend (love and fear of g-d are called the "two wings that fly upward) the difference between this level and the previous level is as follows: in the previous level, although his intent is specifically for g-dliness, nonetheless, his desire is only that he should be close to g-d, rather than far from him. this desire comes about only out of the preciousness and greatness of g-d in his mind. nonet

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

country of babylonia. h3 a cubit is about a foot and a half, so this statue was around 90 feet high and 9 feet wide. nebuchadnezzar was thus a reincarnation of the nimrod, and the statue was a greincarnation h of the tower of babel. just as in the time of nimrod, everyone spoke the same language and he ruled the whole world, nebuchadnezzar also ruled the whole world. thus, it is written, gi will ascend above the clouds; i will be like the most high, h4 [the numerical value of the word for gclouds h] alluding to the seventy-two nations. the verse quoted was spoken by (or reflects the sentiments of) nebuchadnezzar. the numerical value of the word for gcloud h (av, ayin-beit= 70+ 2) is 72. normally, the torah speaks of seventy nations; it is not clear what the additional 2 refers to [nebucha

an midot proper) the upper third of tiferet is the intellect of tiferet; the lower two thirds of tiferet are the chesed-gevurahtiferet and netzach-hod-yesod of tiferet. the intellect of any sefirah is oriented chiefly towards its source in the sefirot above it, while the midot of that sefirah are oriented chiefly outwards and downwards, towards expression in the realms below it. they continued to ascend to the level of chesed and gevurah, which are called gthe mountains, h as opposed to netzach and hod, which are called gthe hills. h mountains can be envisioned as protrusions from the earth; the expression of the earth fs gdesire h or gtendency h to reach beyond itself. thus, the midot, oriented outward toward external reality, are gprotrusions h of the partzuf outward. since the intensity

male and in the female) is 11 sotah 35a. the arizal on parashat noach (2) 55 shared with everyone (instead of only with the beloved, and thus some of it gspills h into the wrong places. open coupling thus increases the power of evil. but when the secrets of the torah are revealed to the righteous, yesod directs its flux directly to malchut, these two being righteous, and then the vav with the hei ascend in the world of beriah as gfeminine waters h for malchut, and cause it to couple [with z feir anpin. this is thus a rectification for the evil coupling, in which the vav and hei are forced into the lower worlds to copulate there. gfeminine waters h is the kabbalistic imagery for garousal from below. h but when the opposite is the case, it causes a coupling below, and then there is no rectif

evil adjacent to the world of beriah. as for the souls propagated by adam fs unholy seminal emissions. shem, ham, and japheth were the roots of those souls, and came to rectify them. but the generation of the dispersion ruined [their efforts, and said, gcome, let us build ourselves a city and a tower. h12 [in effect] they said that they saw those souls of the generation of the flood that did not ascend and that they did not have a body to ascend with. so they said, glet us make them bodies from the evil shells. h this is alluded to by the word gcome. h this will be explained presently. nimrod said, glet us build ourselves a city, h referring to malchut of the forces of evil, gand a tower, h referring to yesod of the forces of evil. gcity h is another appellate for malchut, the sefirah of

partzuf of thought, while rachel is the partzuf of speech. abraham, evidently, could appreciate or achieve the divine consciousness that is gspoken h into the world, but could not relate to divine gthought h until he reached the land of israel. only then did he achieve mental consciousness of g-d, and this produced gthought. h thus, the meaning of ggo forth from your land h is [that abraham is to ascend higher than the consciousness of the glower land, h i.e, the partzuf of] rachel. since abraham fs ascent occurs on the right axis [of the sefirah-tree, it is said of him, ggo forth from your land, h meaning the sefirah of netzach at the bottom of this axis, which is close to malchut, which is called gyour land, h [as stated. each of the three patriarchs personified one of the three axes of

izal on parashat lech lecha 76 but, at this stage, they were not all rectified yet: only the four root-kings, who manifested the four root-letters of the 52-name. but the five kings that manifested the five letters used to spell out [this name] were not rectified yet. when they all received [material] abundance, they were at peace. but when it became scarce, the five kings wanted to overpower and ascend above the level of the four kings in order to get closer to holiness and procure sustenance from there [directly. even though [the five] were derived from [the four, they rebelled against them, because the four kings, who were somewhat rectified, such that their vessels clothed their lights, could not ascend higher than their intrinsic level, whereas the five kings who were as yet unrectifi

oliness and procure sustenance from there [directly. even though [the five] were derived from [the four, they rebelled against them, because the four kings, who were somewhat rectified, such that their vessels clothed their lights, could not ascend higher than their intrinsic level, whereas the five kings who were as yet unrectified were unrestricted by their gclothes h and were therefore able to ascend above the level of the others. the vessels ghold on h to the lights they clothe, just as expressing an idea gsolidifies h it and concretizes it, depriving it of being expressed in other ways. therefore the five kings, even though they were branches [of the four, rebelled and overcame the four root-kings. but in the end, since [the four] were the roots, they overcame [the five] and subjugate

be bringing the two 24 fs back to chesed of tiferet (i.e, z feir anpin, this signaling the end of the exile. 1 genesis 24:14. 2 ibid. 24:15-16. 3 isaiah 54:12. the arizal on parashat lech lecha 104 the text of this passage of the torah [understood mystically] is referring to the moment of redemption, when this gpitcher h [on nukva fs shoulder] will descend to the yesod of ima [although nukva must ascend in order to reach yesod of ima] this ascent is called a gdescent h because the light [of ima] descends to her [nukva] only receives her lights as reflected lights, as mentioned [elsewhere. as we have mentioned previously, yesod of ima is the drive of the intellect to actualize itself; it thus is the point where intellect is transformed into emotion, i.e, feeds z feir anpin and nukva. in ord

which yields the word for a gwell h [alef-beit-reish. 3 see, for example, the mystery of marriage, p. 436. the arizal on parashat vayeitzei 143 beit-alef-reish, be fer, which is concave and hollow, and into which the male organ is inserted. therefore the yesod of the female [partzuf] is always called a gwell. h this is true also for the reason that [the female partzuf] causes gfemale waters h to ascend.just as a well is an upwelling of subterranean water.toward the male organ. in order to couple, the male and female partzufim must mutually arouse each other. the zoharic terms for these processes of arousal are gthe descent of male water h and gthe ascent of female water, h respectively. the images evoked are that of rain for the male and the upwelling of spring water. as to why [the femal

ten without a vav, while in the book of chronicles it is written with a vav. know, that just as chesed of z feir anpin exists for the sake of malchut, and this [evil chesed] issued forth opposite it in order to prevent the light belonging to malchut from reaching it, so too, the chesed of nukva of z feir anpin exists for the sake of the male [i.e, z feir anpin, in order to cause feminine water to ascend to it. both the male fs and the female fs ability to love exist in order to be focused on their mates. gascending feminine water h is the zoharic idiom for garousal from below. h this [evil] chesed of z feir anpin [therefore] died, since it lacked a mate, inasmuch as they had not yet coupled. therefore, the word chusham in the torah.which describes the male dynamic.is written without a vav

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ge lecture 107 chanokh made himself to walk with god, and he was not, for god took him (genesis, v. v. 24) then also this shalt thou know, that the nephesch of the man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth, as it is said "whither shall i go from thy spirit, or whither from thy presence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps. cxxxix) therefore even the evil persona is not so evil when it fulfileth <218> its work. for it is the beginning of a dim reflection of the light unto the qlippoth, and this is what is hidden in the saying that "typhon is the brother of osiris" hear thou, then, a mystery of the knowledge of evil. the= ritual

rated through the various bodies of the universe and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation. they are intellectual conceptions from the paternal fountain, partaking abundantly of the brilliance of fire in the culmination of unresting time. but the primary, self-perfect fountain of the father pours forth these primogenial ideas. these being many, ascend flashingly into the shining world and in them are contained the three supernals- because it is the operator- because it is the giver of the lifebearing fire- because it filleth the life-producing bosom of hecate- and it instilleth into the synoches, the enlivening strength of fire, endued with mighty power <99> the creator of all, self-operating, formed the world, and there was a certain ma

ptre and whife lamp. 2nd and 3rd ads. and phil. mount dais. phil. if able should stand in sign during offering ritual. lights turned up. hs. and heg. stand behind phil, who is between the pillars- 2nd ad. south and 3rd ad. north. ch. ad. freely and of full purpose and with understanding do you offer <189> yourself upon the altar of the spirit? phil. i do. as they say their words, hiereus and heg. ascend dais to drop their emblems into the brazier. each officer makes his grade sign as he does so. ch. ad. makes appropriate pent. holding up white lamp. phil. drops in moff 0. hiereus in the letter tau (salt) ch. ad. in the letter heh (incense) heg in the letter resh (rose leaves) ch. ad. in the letter vau (incense) 3rd ad. in the letter peh (water) ch. ad. in the letter heh (incense) 2nd ad. i

ekh, temperance; the arrow, cleaving upwards, leads the way to tiphareth, the great central sun" d.d.c.f. also suggests that, having risen to tiphareth, the adept skryer should formulate to himself that he is bound to a cross, exactly as occurred in the adeptus minor ceremony, and by invoking the great angel hua beseech help and guidance in the pathway of light. by this method, he may more easily ascend the planes which lead to the glory of the crown. thus formulating in the imagination the different parts of the tree of life, and vibrating the godnames appropriate to the sephiroth or paths, the seer may find him <25> self, if his aspiration is sincere and keen, rising towards the spiritual light, bathed in that golden glory of effulgence which is continuously shed from above. though it ma

d of vav (convalescence, recovery from sickness, change for the better) herein rule laviah and kelial. 556 the golden dawn: volume iv book eight mars in scorpio, 1"-10. xxx lord of loss in pleasure. 5 of cups or chalices a white radiating angelic hand as before holding lotuses or water lilies of which the flowers are falling right and left. leaves only and no buds surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom, neither is there water in any <163> of the cups, which are somewhat of the shape of the magical implement of the z. a. m. above and below are the symbols of mars and scorpio, representing the decan. death or end of pleasures. disappointment. sorrow and loss in those things from which pleasure is expected. sadness, d

ice. here in fire, we are shown the cosmic forces concentrating on the pilgram from all sides. judgment is pronounced upon him. he is not the judge nor does decision rest in his hands. lazarus cannot emerge from the sepulchre until the voice cries out "come forth" nor can he cast aside the conflicting grave-clothes until the command "loose him" is given. man of himself is helpless. the impulse to ascend must come from above, but by its power he may transcend the sepulchre of environment and cast aside the trammels of desire. here once more, the fiery energy of red bums through the planes. fiery scarlet, glowing crimson, burning red are emphasized by the passive greens. xxi. the universe. observe that this represents not the world but the universe. it should be remembered that to the ancien

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

n humanity. the shadows of death fold up before them, as does night before the morning star; with nimble feet they skim the earth and sow with full hands the hope of another year. but death will come no more, impiteous and terrible, to mow like dry grass the ripe blades of the new age; it will give place to the angel of progress, who will gently liberate souls from mortal chains, so that they may ascend to god. when men know how to live they will die no longer; they will transform like the chrysalis, which becomes a splendid butterfly. the terrors of death are daughters of ignorance, and death herself is only hideous by reason of the rubbish which covers her, and the sombre hues with which her images are surrounded. death, truly, is the birth-pang of life. there is a force in nature which

ROBERT KIRK WALKER BETWEEN WORLDS

cal, necromantic, incestuous, and otherworldly practices. in her case, she freely admitted consorting with the queen of elfland who taught her supernatural skills in weaving. this famous trial and execution was all the more remarkable because weir had long been an earnest covenanter (one of the active political protestant movements of the time, and commander of the edinburgh city guard during the ascend-ancy of the puritanical revolutionary commonwealth government. these conflicts, incidentally, are the wars involving the english that tarbett refers to in his letter (page 41. sir walter scott recorded the sister's last words at execution as being 'many weep and lament for a poor old wretch like me, but alas few are weeping for a broken covenant' if scott's nineteenth-century report draws u

RUBY TABLET OF SET

ue of their generation. they must take hold on this means, and use it to achieve their escape from their cosmic prison and find freedom in the pleroma. 1. the myth of pistis sophia "in the beginning she (pistis sophia) was in the thirteenth aeon with her companion aeons. by order of the first mystery, she gazed into the height and saw the light of the veil of the treasure of light, and desired to ascend into that glorious realm, but could not. she ceased to do the mystery of the thirteenth aeon and ever sang hymns to the light she had seen. hereupon the rulers in the twelve aeons below hated her, because she had ceased to do their mystery- the mystery of intercourse or sexual union- and desired to go into the height and be above them all" it may be remarked that the name pistis-sophia is i

ere revived, and new cults and religions sprang up overnight. among these unconventional cults, the antiarchal gnostics were the most irreverent and audacious. the term gnostic means knowledge. in the context of the gnostics, it refers to information about the afterlife and the transmundane world. the gnostics believed that through gnosis one can transcend the world of darkness, the physical, and ascend to the world of light. this view differed from the more orthodox religions in several ways. primarily, most of the others relied on faith to get them into heaven. this difference assured the gnostics that they would attract the more intelligent of the spiritual seekers, and the disdain of the conventional. classification: v2- 189.g- 1 author: shell runar ii date: spring, xxv publication: fl

ed the demiurge and was cursed. like most gnostics though, most ophite groups were in the ascetic category. while the ascetic gnostics avoided sex, most antiarchal gnostics were very sexually active. some considered sex to be the path to enlightenment. the phibionites (meaning unknown) believed that by having sex 730 times, each time naming the ruler of a particular plane of existence, they could ascend to the highest plane, and become christ. other groups practiced rites very similar to tantric and taoist ones, holding back the orgasm until a state of ecstasy was achieved. the borborians (meaning dirty) were known to eat seminal and menstrual fluids, because these were believed to contain the divine sparks of life. the stratiotici (warlike) believed that the sexual fluids were the body of

ying eagle. and the four beasts each had six wings about him; and they were full of eyes within; and they rest not day and night, saying, holy, holy, holy, lord jehovah almighty, which was, and is, and is to come. isaiah 14:12-14 how you have fallen from heaven, o morning star, son of the dawn! you have been cast down to the earth, you who once laid low the nations! you said in your heart 'i will ascend to heaven; i will raise my throne above the stars of god; i will sit enthroned on the mount of assembly, on the utmost heights of the sacred mountain. i will ascend above the tops of the clouds; i will make myself like the most high' lucifer's five proclamations are: 1. i will ascend into heaven. by this statement lucifer is saying he will remanifest himself within the confines of both l.h

the most high' lucifer's five proclamations are: 1. i will ascend into heaven. by this statement lucifer is saying he will remanifest himself within the confines of both l.h.p. and r.h.p. religions. 2. i will exalt my throne above the stars of jehovah. lucifer will make himself into a god. 3. i will sit upon the mount of the congregation. lucifer will be the leader of another religion. 4. i will ascend above the heights of the clouds. lucifer mostly travels by air. 5. i will be like the most high. lucifer predicts he will become el-elyon, jehovah's title "the most high. the personality of satan we have seen some biblical evidence for the existence and origin of satan. now let's look at satan's personality. satan is intelligent. christians realize this, and still can often be outwitted. th

SALMANRUSHDIE THESATANICVERSES

ves, and i'm just some idiot actor having a bhaenchud nightmare, what the fuck do i know, yaar, what to tell you, help. help. o o o to reach mount cone from jahilia one must walk into dark ravines where the sand is not white, not the pure sand filtered long ago through the bodies of sea-cucumbers, but black and dour, sucking light from the sun. coney crouches over you like an imaginary beast. you ascend along its spine. leaving behind the last trees, white--flowered with thick, milky leaves, you climb among the boulders, which get larger as you get higher, until they resemble huge walls and start blotting out the sun. the lizards arc blue as shadows. then you are on the peak, jahilia behind you, the featureless desert ahead. you descend on the desert side, and about five hundred feet down

SATANGEL

t popular throughout the middle east. the following canaanite scripture was recorded five centuries before the hebrew scribes produced the old testament, and concerns the legend of shaher, who was born of the pit, helel, which is the womb of the mother goddess. compare with isaiah 14:12-14 as we know it now; how hast thou fallen from heaven, helel s son shaher! thou didst say in thy heart, i will ascend to heaven. above the circumpolar stars i will raise my throne and i will dwell on the mount of council in the back of the north. i will mount the back of a cloud. i will be like unto elyon. according to some versions of this myth, the devil has set himself up in competition to god, and has created his own dark counterpart of heaven within the abyss. according to st. augustine the war in hea

SATANIC BIBLE

r successively over the nine true ages of time, so that from the highest vessels and the corners of your governments you might work my power, pouring down the fires of life and increase continually on the earth. thus you are become the skirts of justice and truth. in satan's name, rise up! show yourselves! behold, his mercies flourish, and his name is become mighty among us. in whom we say: move, ascend, and apply yourselves unto us as the partakers of his secret wisdom in your creation! the fourth key the fourth enochian key refers to the cycling of the ages of time (enochian) otahil elasadi babaje, od dorepaha gohol: gi-cahisaje auauago coremepe peda, dasonuf vivau- di-vau? casaremi oeli meapeme sobame agi coremepo carep-el: casaremeji caro-o-dazodi cahisa od vaugeji; dasata ca-pi-mali c

SATANICON

god truly representative of man; for he was made in man s image our infernal god, satan! so it shall come to pass that the nightsky will reflect the true nature of those who have the knowledge of life and who tread heavily and fiercely upon the land. so shall the creed of darkness and evil spread upon the earth from man to woman to child and on and on. our dark god s time is coming, for he shall ascend to his rightful place above jehovah, that false god -6- true xian creationism and the fall of man the following is an accuser s indictment, a devil s advocate criticism of xianity s idolatry (of which roman catholicism is the greatest offender; a practice which itself is forbidden by the very doctrine xians profess to follow. equally as important is another issue: one has to ask himself if

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

d where faithful believers in religious daoism would go after death. over the next several hundred years religious daoism continued to grow. traditional magical practices were added, including alchemy, an ancient science that aimed to transform substances of little value into those of greater value, such as lead into gold. religious daoism also formed a concept of life after death (that believers ascend to heaven and become even closer to the dao. the movement also developed an organized monastic system, where monks lived secluded from the world. in the fifth century reforms in the way of the celestial masters led to its acceptance by even more of the higher classes of chinese society. the reforms brought the religion more into line with the level of organization that buddhists, with their

ods to descend to earth, and it is the primary daoist holy day. daoists believe that this day marks the rebirth of the positive force in the universe, yang. before the new year celebration takes places, however, there is a week-long period of reflection and reckoning, or assessment of deeds. another widely 196 world religions: almanac daoism celebrated day is called the day for the kitchen god to ascend to heaven and report the good and/or bad actions of people to the jade emperor, yu-huang. in order to make the kitchen god report good things to the jade emperor, people will smear his lips with honey. on the first day of the new year festival, a procession winds through the streets of towns and cities, led by a long column of people covered in a dragon costume. this dragon follows a small

created the heavens and the earth and what is between them in six periods, and he mounted the throne (of authority; you have not besides him any guardian or any intercessor, will you not then mind? beneficent: good. intercessor: one who prays or makes a plea on behalf of another. 26 world religions: primary sources qur an [32.5] he regulates the affair from the heaven to the earth; then shall it ascend to him in a day the measure of which is a thousand years of what you count [32.6] this is the knower of the unseen and the seen, the mighty the merciful [32.7] who made good everything that he has created, and he began the creation of man from dust [32.8] then he made his progeny of an extract of water held in light estimation [32.9] then he made him complete and breathed into him of his sp

SEPHER HA BAHIR

of heaven and earth. when it goes, it is like it is thrown (zarka. following it is treasure (segulah. it is at the head of all letters. 91. why is [this accent] at the end of a word, and not at the beginning? this teaches us that this crown rises higher and higher. it is included and crowned, as it is written (psalm 118:22, the stone that the builders rejected has become the head cornerstone. it ascend to the place from which it was graven, as it is written (genesis 49:24, from there is the shepherd, the stone of israel. 92. he also said: what is the reason that we place blue wool in the tzitzit? and why are there 32 [threads? what is this like? a king had a beautiful garden, and in it were 32 paths. he placed a watchman over them to show that all these paths belong to him alone [the king

e root of a tree. 119. what is this tree that you mentioned? he said: it represents the powers of the blessed holy one, one above the other. just like a tree brings forth fruit through water, so the blessed holy one increases the powers of the tree through water. what is the water of the blessed holy one? it is wisdom. it is the souls of the righteous. they fly from the fountain to the great pip, ascend and attach themselves to the tree. through what do they fly? through israel. whey they are good and righteous, the divine presence dwells among them. their deeds then rest in the bosom of the blessed holy one, and he makes them fruitful and multiplies them. 120. how do we know that the divine presence is called tzedek (righteous? it is written (deuteronomy 33:26, he who rides in the heavens

his is the right hand of the blessed holy one. 145. what is the fifth? the fifth is the great fire of the blessed holy one> regarding this it is written (deuteronomy 18:16, let me see the great fire no more, lest i die. this is the left hand of the blessed holy one. what are they? they are the chaioth ha-qadesh and the holy seraphim, to their right and their left. they are the pleasant ones which ascend higher and higher, as it is written (ecclesiastes 5:7, and ones higher than they. it is also written (ezekiel 1:18, and as for their height, they had height, and they had fear, and their height was filled with eyes, around the four. and around him are angels. those around them also bow down before them, kneeling and declaring, the lord he is god, the lord he is god. 146. the sixth one is th

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

way of the family is to learn and do and teach. it is an eternal process, but then, so is brotherhood" the fifth principle an adept teaches their children well. being human guarantees each brother or sister a ticket on the ferris wheel of life. as the wheel turns, we swoop down to earth to live out our physical lives, all the while learning, doing, and teaching. then as the wheel turns around, we ascend to the spiritual realms to further our education to prepare for the next revolution. some think of human existence as a great infinite loop with twists and turns to make the ride more interesting. all soon realize that when we enter the earth plane we do it as a child, as there aren't many other options. hear it again: the next time you come back here, it will be as a child, just as you wer

SIFRA DETZNIYUTHA

e;7 and the primordial kings8 died, as their crowns9 were not found, and the earth was nullified, until the head (sar, rosh)10 desired by all desires formed and communicated the garments of splendor.11 that weight arises from the place which is not him. those who exist as not are weighed in hy.12 in his body exists the weight. not unites and not begins. in hy have they ascended, and in hy do they ascend, who not are, and are, and will be. the hidden within the hidden13 is formed and found in: 1) one skull,14 2) filled with the dew of bdellium, 3) an envelope of clear and concealing air,15 4) those that are pure wool are hanging even balanced,16 5) the will of all wills17 that is revealed with the prayers of those below, 6) the open eye18 that does not slumber but watches constantly, the ey

ht was.36 this is what is written, for he spoke,37 and it was.38 he is alone. then the line returns and becomes one v y v v hy y vhy,39 the latter (yod y) is the shekhinah below, just as the heh h is found to be the shekhinah.40 and they are balanced in weight. and the chayot rush forth and return.41 as it is written, elohim saw the light as-good.42 call the righteous as-good.43 therefore do they ascend in the weights. it was at first alone. but all things return into the unity, sister and brother combined one in another,44 in hy, like two lovers who embrace. six come out from the branch of the root of the body. the tongue speaks great things.45 5 this tongue is hidden between the yod y and the heh h, as it is written, that man shall say i am of the lord hvhy.46 and that man shall be calle

concealed. but it is a diminutive while not being a diminutive. the men of the name. of perfection, come out from the principle of adam. as it is written: adam being in splendor, in not abides.149 adam being in splendor, in the splendor of the king. in not abides, in the not-spirit. there are thirteen kings of war in seven.150 seven kings in earth appear as victors in war.151 there are nine that ascend on the levels,152 who run according to their wish, and there is none to prevent them. five kings exist in terror.153 in the presence of four- not, they can stand.154 four kings come out before four,155 they hang on them like grapes in a cluster, bound up in them are seven runners that give testimony, and not do they remain in their places. 18 the tree that mitigates is placed within.156 bir

etzach, tifareth, gevurah, gedulah, binah, hochmah, keter. 5) there is by mentioning the righteous ones, like the patriarchs, and the prophets, and the kings. 6) there is the form of songs and praises (for which there is a true tradition, and higher than these, 7) there is he who knows to prepare adornments unto his master, in a becoming fashion. 8) there is (the prayer) with the knowledge how to ascend from below upwards. 9) there is the he who knows to elicit the abundance from above downwards. and for all these nine ways is required great intention. for without that, about such there is a verse, as it is written: and they that despise me shall be lightly esteemed.184 21 and in the intention of amen (is) that it compounds two names: hvhy and ynda. the one conceals its goodness and its bl

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ando furioso" c. vi. xviii (that hippogriff, great and marvellous bird, bears him away) and now, accompanying this mysterious zanoni, am i compelled to bid a short farewell to naples. mount behind me, mount on my hippogriff, reader; settle yourself at your ease. i bought the pillion the other day of a poet who loves his comfort; it has been newly stuffed for your special accommodation. so, so, we ascend! look as we ride aloft, look! never fear, hippogriffs never stumble; and every hippogriff in italy is warranted to carry elderly gentlemen, look down on the gliding landscapes! there, near the ruins of the oscan's old atella, rises aversa, once the stronghold of the norman; there gleam the columns of capua, above the vulturnian stream. hail to ye, cornfields and vineyards famous for the old

s the earth to infinity, what its duration to the eternal? oh, how much greater is the soul of one man than the vicissitudes of the whole globe! child of heaven, and heir of immortality, how from some star hereafter wilt thou look back on the ant-hill and its commotions, from clovis to robespierre, from noah to the final fire. the spirit that can contemplate, that lives only in the intellect, can ascend to its star, even from the midst of the burial-ground called earth, and while the sarcophagus called life immures in its clay the everlasting! but thou, zanoni, thou hast refused to live only in the intellect; thou hast not mortified the heart; thy pulse still beats with the sweet music of mortal passion; thy kind is to thee still something warmer than an abstraction, thou wouldst look upon

glyndon, the contempt with which that old count said to us 'you will go to vesuvius, i suppose? i have never been; why should i go? you have cold, you have hunger, you have fatigue, you have danger, and all for nothing but to see fire, which looks just as well in a brazier as on a mountain' ha! ha! the old fellow was right "but, excellency" said the guide "that is not all: some cavaliers think to ascend the mountain without our help. i am sure they deserve to tumble into the crater "they must be bold fellows to go alone; you don't often find such "sometimes among the french, signor. but the other night i never was so frightened i had been with an english party, and a lady had left a pocket-book on the mountain, where she had been sketching. she offered me a handsome sum to return for it, a

ast austerely, read no books; meditate, imagine, dream, bewilder thyself if thou wilt. thought shapes out its own chaos at last. before midnight, seek me again" chapter 4.iv. it is fit that we who endeavour to rise to an elevation so sublime, should study first to leave behind carnal affections, the frailty of the senses, the passions that belong to matter; secondly, to learn by what means we may ascend to the climax of pure intellect, united with the powers above, without which never can we gain the lore of secret things, nor the magic that effects true wonders. tritemius "on secret things and secret spirits" it wanted still many minutes of midnight, and glyndon was once more in the apartment of the mystic. he had rigidly observed the fast ordained to him; and in the rapt and intense reve

eature that makes my heart beat with the passions which obscure my gaze "what matter" answered adon-ai "thy love must be but a mockery of the name; thou canst not love as they do for whom there are death and the grave. a short time, like a day in thy incalculable life, and the form thou dotest on is dust! others of the nether world go hand in hand, each with each, unto the tomb; hand in hand they ascend from the worm to new cycles of existence. for thee, below are ages; for her, but hours. and for her and thee o poor, but mighty one! will there be even a joint hereafter! through what grades and heavens of spiritualised being will her soul have passed when thou, the solitary loiterer, comest from the vapours of the earth to the gates of light "son of the starbeam, thinkest thou that this th

in its holiest nature. what the sensual call its enjoyments, are the least of its joys. true love is less a passion than a symbol. mejnour, shall the time come when i can speak to thee of viola as a thing that was. extract from letter iii. knowest thou that of late i have sometimes asked myself "is there no guilt in the knowledge that has so divided us from our race" it is true that the higher we ascend the more hateful seem to us the vices of the short-lived creepers of the earth, the more the sense of the goodness of the all-good penetrates and suffuses us, and the more immediately does our happiness seem to emanate from him. but, on the other hand, how many virtues must lie dead in those who live in the world of death, and refuse to die! is not this sublime egotism, this state of abstra

SIR WALLIS BUDGE EGYPTIAN MAGIC

hands and arms to overthrow my foe. may the doors of heaven be opened unto me; may seb, the prince of the gods, open wide his p. 30 two jaws unto me; may he open my two eyes which are blindfolded; may he cause me to stretch apart my two legs which are bound together; and may anpu (anubis) make my thighs to be firm so that i may stand upon them. may the goddess sekhet make me to rise so that i may ascend into heaven, and may that which i command in the house of the ka of ptah be done. i shall understand with my heart, i shall gain the mastery over my heart, i shall gain the mastery over my two hands, i shall gain the mastery over my legs, i shall have the power to do whatsoever my ka (i.e, double) pleaseth. my soul shall not be fettered to my body at the gates of the underworld, but i shall

n, and to perform the symbolic acts which would restore its natural functions. when we think of the sublime character of the life which the souls of the blessed dead were believed to lead in heaven with the gods, it is hard to understand why the egyptians took such pains to preserve the physical body from decay. no egyptian who believed his scriptures ever expected that his corruptible body would ascend into heaven and live with the gods, for they declare in no uncertain manner that it remains upon the earth whilst the soul dwells in heaven. but that the preservation of the p. 183 body was in some way or for some reason absolutely necessary is certain, for the art of mummification flourished for several thousands of years, and unless there was some good reason, besides the observance of co

SOLOMON

man with his son. i bade them [40] make friends with one another again, and i supplied them with food. and then i told the old man after three days to bring his son again to me here "and" said i "i will attend to him" and they saluted me, and went their way. 113. and when they were gone i ordered ornias to be brought forward, and said to him "tell me how you know this" and he answered "we demons ascend into the firmament of heaven, and fly about among the stars. and we hear the sentences which go forth upon the souls of men, and forthwith we come, and whether by force of influence, or by fire, or by sword, or by some accident, we veil our act of destruction; and if a man does not die by some untimely disaster or by violence, then we demons transform ourselves in such a way as to appear to

by force of influence, or by fire, or by sword, or by some accident, we veil our act of destruction; and if a man does not die by some untimely disaster or by violence, then we demons transform ourselves in such a way as to appear to men and be worshipped in our human nature" 114. i therefore, having heard this, glorified the lord god, and again i questioned the demon, saying "tell me how ye can ascend into heaven, being demons, and amidst the stars and holy angels intermingle" and he answered "just as things are fulfilled in heaven, so also on earth (are fulfilled) the types [1] of all of them. for there are principalities, authorities, world-rulers [2, and we demons fly about in the air; and we hear the voices of the heavenly beings, and survey all the powers. and as having no ground (b

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

he priestly wisdom that had there become outer formalism. a mystery- wisdom is described here, just as it is elsewhere.103 it is said that an initiate discoursed on wisdom, and his hearers realized the hidden sense of his words. they cried: old man, what have you done? would that you had been silent! you think that you can sail the boundless ocean without sail or mast. what are you attempting? to ascend upward? you cannot. to descend into the depths? an immeasurable abyss opens before you!104 this comes from the kabbala (mystical tradition. we also hear of the four rabbis who sought the way to the divine realm (paradise. the first died, the second went mad, the third caused great destruction; only the fourth, rabbi akiba, entered in peace and returned.105 jesus and the preaching of the kin

e therefore enters on a new life: and i was dead, but see! i am alive throughout all the cycles of time. and i hold the keys of death and the underworld. 133 thus john is brought to the stage of beholding the mysteries of existence. the apocalypse of john 129 and after this i looked, and saw the door of heaven open. and the first voice that was heard was like a trumpet sounding and it said to me, ascend to this place and i will reveal what must take place hereafter. 134 the messages that were proclaimed to the seven churches taught john what had to happen in the physical realm in order to prepare the way for christianity. what he now sees in the spirit leads him to a vision of the spiritual sources of reality. these are things still hidden behind the physical processes, but after further p

SYMBOLISM OF THE BANNERS

known as the calvary cross. the new testament makes it quite certain that christ was not crucified on a single stake (crux simplex, but on a patibulum or bigot formed of two bars of wood with one fastened across the other. some have held the view that he was nailed to the cross whilst it lay on the ground, and that the cross was then lifted up and set upright. another view is that he was made to ascend a ladder of nine steps, and was then nailed to the cross. this ladder is represented in some medieval pictures of the crucifixion. from the 12th century onward, the ladder appears on wood carvings and in stained glass with the other passion symbols: vix, the dice, the seamless robe, the cock, the spear, the sword, the thirty pieces of silver, the pincers, the three nails, the hammer, the pi

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

e deceitful lucifer rebelled, taking down with him one third of the angels. he and they apparently became vile creatures, ugly and deformed, appearing in grotesque forms appropriate to their mental and spiritual deformities. how art thou fallen from heaven, o lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! for thou hast said in thine heart, i will ascend into heaven, 1 will exalt my throne above the stars of god..i will ascend above that ravenous dark bird 243 the heights of the clouds; i will be like the most high. yet thou shalt be brought down to hell, to the sides of the pit (isaiah 14:12-15) the bible says that the angry and furious fallen lucifer now walks to and fro in the earth like a lion seeking whom he might devour. his aim is to

he debris removed, and it was. however, world war ii intervened and the gargantuan, monstrous structure was never completed. at the top of the planned monument, a statue of lenin was to tower above the people and landscape, his right hand and finger vertically pointed upward toward the heavens. possibly this was a fulfillment of scripture. in isaiah 14, lucifer vainly boasts that his kingdom will ascend to the stars and that he will be like the most high. but lucifer's true destiny is the pit of hell! 584 codex magica the occult magic of the czar is also back! or did it ever leave? in the european (may 5-m, 1995, p. 4) was found this story reporting on "black magicians" among the highest ranks of russian military and political circles. among the magic techniques common in the kremlin: mant

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

gain names christ as the one ordained by god to be judge of the living and the dead. the early christian church believed that the second coming of jesus was imminent and that many who were alive in the time of the apostles would live to see his return in the clouds. when this remarkable event occurred, it would signal the end of time and jesus christ would raise the dead and judge those who would ascend to heaven and those who would suffer the everlasting torments of hell. the delay in the second coming forced the church to adjust its theology to acknowledge that the time of judgment for each individual would arrive at the time of that person s death. for the traditional christian, heaven is the everlasting dwelling place of god and the angelic beings who have served him faithfully since t

wers that they must walk out the door of their human lives and take with them only what would be necessary while they were still on the planet. newcomers were advised that the process worked best if they had a partner and that they would be paired with another for a time. however, the only bond that was to exist between them would be a mutual desire to raise their vibrational levels so they might ascend to the next realm. bo and peep admitted they didn t know where their father would lead them or when their assassinations and subsequent demonstration overcoming death might occur. but those who felt they must accompany them, they were to bring with them a car, a tent, a warm sleeping bag, utensils, and whatever money they could carry with them. those who joined the human individual metamorp

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

here are a number of other phobias that are quite common: acrophobia, a fear of heights, may have developed in an individual because of a child- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 137 aphobia is a persistent irrational fear that causes a person to feel extreme anxiety. hood fear of falling. some individuals are unable to ascend to the upper floors of buildings or are even unable to climb up on ladders to hang pictures in their home because of such a dread of falling. the name of this phobia is derived from the greek word acro to denote a great height. arachnophobia, a fear of spiders, is an extremely common fear that undoubtedly has its basis in the reality that some spiders are poisonous or inflict painful bites

t where did the superstition originate that bad luck would dog one s path if he or she walked under a ladder? it would seem to make great sense not to walk under a ladder while a carpenter is standing on it pounding in nails with a heavy-headed hammer. is this superstition just plain common sense? going back to ancient egypt, when the priests placed ladders in the tombs for the dead so they might ascend upward if they chose to do so, it was believed that spirits collected in the space that formed in the area between the ladder and the wall that it leaned against. when a ladder leans against a wall, it forms a natural triangle, and that particular geometric shape has been regarded as sacred since the most ancient of times. and since it is a region to be venerated, it is also a space to be a

cing mecca. were laid to rest in magnificent tombs with treasure, servants, food, and weapons to accompany them and the ordinary people were buried in rude stone compartments. the rulers of the ancient city of thebes, once capital of upper egypt (1580 1085 b.c.e, and their subjects never constructed massive pyramids to house their coffins, but cut their tombs from rock. as soon as a pharaoh would ascend the throne, his loyal subjects began the preparation of his tomb. excavation went on uninterruptedly, year by year, until death ended the king s reign and simultaneously the work on his tomb which also became a kind of an index revealing the length of his reign. these tombs, cut from the rock in the mountains in upper egypt, are still to be seen. the assyrians (c. 750 612 b.c.e) dug huge ex

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

iveness. the term gsimony h to describe the purchasing of ecclesiastic blessings has come down through the ages. simon apparently brooded over his inability to acquire the holy spirit from the apostles, and, according to legend, he fell back on his old ways of sorcery and began to traffic once again with demons. to prove his power, simon announced to all of rome that he would fly into the sky and ascend to the heavens, just as jesus had done. remarkably, simon, supported by demons, began to fly upward. peter, however, fearful that many innocents would be attracted to this false prophet, prayed that god would end simon fs flight. frightened away by the apostle fs prayers, the demons fled the artificial wings supporting simon, and the magus crashed to the ground, breaking both legs. the stor

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

batic goat6. the baphometic angel-daemon who resides above a globe (solar) sphere inbetween twilight and night, two moons, the dark (hecate) and the light (lilith or yram-satrina. to the initiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the path of spirit travel is a temporal process of self emerging from its skin to ascend in the form of shadow, thus willed to manifest in a dreaming flesh. the dreaming body is the form the psyche or ka takes in sleep, and that which flies or goes forth to the infernal sabbat. in the context of witchcraft and sorcery, the western initiate of today holds a wealth of information to build from. idries shah points out in the sufis that the spanish word for witch is bruja, and are

THE MAGICIAN S KABBALAH

s chockmah, and so on. beyond the malkuth of assiah come the thickest of the shells, with hardly any of the light of ain soph in them. in terms of the practical kabbalah, the 'husks' are depicted as the singular enemy of the kabbalist. as rabbi chaim vital (1543-1620) states, when talking about the decline in kabbalistic practice. they [the practitioners] no longer make use of these techniques to ascend to the orchard. people only make use of the techniques involving the universe of assiah. since this is the lowest of the universes, its angels have only a little good, and are mostly evil. besides this, it is a level where good and evil are closely entwined, and it is very difficult to separate them. this does not bring any enlightenment, since it is impossible to perceive good alone, and o

THE MARTINIST OPERATIVE GENERAL RITUAL

sulated (7) the operation may be done at any time between new moon and full moon, and at any hour of the day or night -o-o-o-o-o-o-o-o-o this operative and general ritual was released in volumes 3& 4 of the martinist review, 1962/63. 13 b) sacramentary. sanctifying the alb and cordelier: o lord, my power is in thy name, thou who hast made heaven and earth, grant, o lord, my prayer, and may my cry ascend to thee. peace be with thee, and with thy spirit. alb and cordelier, sacred vestments which i ordain for the cult of my celestial reconciliation, i exorcise you in the name of him who commissioned you for the protection of man in the presence of the evil spirits and for his purification in the presence of the celestial powers. become thus henceforward, immaculate and blessed vestments, pure

THE MIDDLE PILLAR

unconscious conflicts, the realm of the predatory lusts and passions. it is with this particular level that the analyst must deal in the majority of his patients in order to resolve those conflicts that have their existence in that plane. if there be conflict and incessant warfare here, how can the flow of spiritual energy descend from the higher sephiroth, or, depending upon one's point of view, ascend from the deeper levels of consciousness? if the direct result of an unresolved conflict is to tie a knot as it were in the psyche, naturally there is no free passage for the libido, which is thus thwarted and frustrated. how can access be obtained to the more primitive, diviner parts of the psyche, those archaic levels of the unconscious whose nature is entirely spiritual, where function th

r terrifying as it sounds. practice will make perfect, and the realization of the goal to be acquired will provide sufficient confidence to enable him to pursue the practice still further until complete mastery is acheved. in this way his mind being made quiescent, and h s body and emotional apparatus purified, the consciousness of the hidden grades or levels of h s being may gently and gradually ascend and manifest to h s perceptions, thus assisting h in his inward growth, in the conquest of ignorance and the acquisition of self-knowledge. before closing this chapter, one final set of directions remains to be communicated with regard to this practice. once skill has been acquired in performing accurately and effectually this lesser banishing ritual of the pentagram, the student may endeav

THE PATH OF KABBALAH

h our senses. even in our world, below the spiritual world, there are degrees of attainment. at the start of the time of preparation for spirituality we begin to understand the connections and relationships between the spiritual objects, although it cannot be compared with the actual sensation once you get there. when the zohar says, go and ask rabbi shimon and rabbi abba it means that you should ascend to their degree and ask why they present things the way they do. when the zohar writes that a certain person met rabbi shimon it means that that person rose to the degree of rabbi shimon and because of that can see and understand what rabbi shimon can. this is how a degree gets its name, and when a person climbs to it, he is called by that name. if he attains only a part of that degree he i

eption allow us to enjoy only by an act of reception. they are much more difficult to correct because we have to please another by receiving. that correction demands a much tighter connection with the creator because it runs through the core of the self, the human ego. for that reason, the ahp are corrected gradually following the correction of galgalta and eynaim. thus, it is not so difficult to ascend to the world of atzilut with vessels of corrected ge, as it is to add the ahp to them, because the correction of the ahp contradicts the aim. all five worlds are like curtains that hide the light of the creator. the lower the world, the more it covers the light. the world-screens end at the barrier, which hides the light completely from our world. only a tiny spark called minute light enter

we make, we acquire a screen over a greater measure of egoism, that of aviut aleph (1st degree coarseness) and can now receive the light of ruach in order to bestow. accordingly, we have protection against stealing for a larger sum of money, say $1000. in such a case we pass from the world of assiya to the world of yetzira. in the same way, when acquiring a screen for 2nd degree of coarseness, we ascend from yetzira to beria. by passing from one world to the next, the curtain falls off the previous world and instead we place over it a screen that suits the coarseness of that world. the screen is swallowed inside and becomes redundant. when that happens, we become able to keep the law of the world we are in and therefore do not need the law; we rise above it and keep it of our own conscious

than our own. these worlds are like circles that surround one another. our world is at the innermost circle. we call this tiny circle our universe. each of the circles is a world. there are five circles altogether, five worlds. each circle can sense itself and the lower ones, but not the upper ones. for that reason we, who are in the lowest circle, can feel only our own world. but if a person can ascend with his senses to the spiritual world, to a higher circle, he becomes able to feel that world as well as the worlds below it. thus, kabbalists live in several worlds at the same time, and are therefore aware of all the reasons for and the consequences of the events in our world. with the wisdom of kabbalah and the additional sensory organs, a person begins to see the broader picture in eve

oal to their lives and that goal becomes clearer and clearer every day. the only question that remains then is how to accelerate the attainment of that goal. there is a very clear hierarchy between the creator and us: we are at the bottom, and the creator is at the highest point. we must climb the rungs of that ladder from our current location to that of the creator s. there are different ways to ascend. one of them is called an awakening from below, where, through influence that comes from above, a person begins to want spiritual attainment and ascent by himself. he begins to read books, joins a group and so on. there is also another way: an awakening from above. that happens when the creator himself takes a person and lifts him. the difference between those paths is that the awakening fr

edom to operate against one s desires. that is the only time one is able to decide freely. the light that comes from the creator created the desire for pleasure in four phases. those phases constitute the creature. this creature then gradually begins to materialize until it comes to our world, where it is shattered into a multitude of little fragments. each fragment is called a soul. as the souls ascend, they gradually change their attributes, using a special system that constantly moves the souls from one place to another, so that they will help one another correct. the torah and kabbalah, and all the holy scriptures, were written by people who climbed the spiritual ladder and wrote their instructions from there. many kabbalists climbed these steps, but there are conditions that limit the

ies. earth is the sefira of malchut, which consists of egoistic properties. man s soul hangs between these two properties, which are the basis upon which the entire universe is built. the torah begins with the creation of creation, the upper world, and the creation of man, the soul. but it does not speak of the end of creation. the goal of the torah is to guide us in this world, to show us how to ascend to the highest spiritual degree, to a state of eternal wholeness. q: how can mankind be so low and despicable, if god created it in his image? a: why did the creator create man that small? the creator did not create man small, but in his image. in order for mankind to attain that state through its own labour and equalize with the creator, one receives a point in the heart, the beginning of

zation of how much i am worse than the creator in my left line. examining what kind of help do i actually need to receive from the creator, from the right line. placing one line against the other, testing how much of the right line i can actually receive, which is considered coming to the middle line. the result of these operations is that a part of my desires become like the creator s, and i can ascend to the next degree. the process repeats itself in every degree until all my attributes equalize with those of the creator. man s desires determine his acts. consequently, it is impossible to do something without wanting it! for instance: if i know that i have to get up early tomorrow morning, then i go to sleep early the night before. is that against my will? no! no person and nothing in th

reator with our hearts; there is no need for words. thus, in order to justify the creator, i must always feel good. 56 of 273 when we hear that there is killing, oppression and terrorism in the world, we must work on ourselves in such a way so as to feel that this is the best possible thing for our world, and it is only felt as bad because of our corrupted souls. that is why our only option is to ascend spiritually, and correct our vessels to such an extent that the evil that we see and hear of will be perceived as good in our eyes. that is the only thing we must concern ourselves with, that in the process of the correction of the vessels and the spiritual degree where the bounty comes from, we will see how good he is to us and to the entire world. a person who is still climbing the degree

assiya (called all evil- still feels what happens as bad. for that reason he is regarded as evil. later on, when he enters the world of yetzira (called half bad and half good, he feels what happens as good and bad intermittently. it is as though he is in between them, not knowing precisely which mark to give them. the world of beria is called almost good. when one corrects one s vessels enough to ascend to the world of beria, he feels with growing certainty that the creator wants only what is best for him. hence, a person who has climbed to the world of yetzira is named incomplete righteous. when one ascends to the world of atzilut (called all good, he sees only good there, without a hint of evil. consequently, a person who has climbed to the world of atzilut is called righteous (he justif

THE SHADOWED ONES

en the sun is in its height does one seek shaitan called iblis in the south with the blade of cain do summon with thy heart the adversary who shall be met in the mirrored adobe of hades, of darkness and shadow gleam by midnight let the sun envenom your spirit, naked in spirit you are left to cloth yourself in serpent skin, to see as the eye of the adversary before all. let the angelick red dragon ascend through your spine and open your senses about you. by the south east does shamsiel carry forth the weapons of the sun and the very pretense of azazel let the fires which envelope him be given freely as a gift to the wise. by the east shall then lucifer-azazel be called forth, who is azal ucel the bringer of light. by the blood baptized vessels of the skull and athame of cain does the prayer

THE SIGIL OF ADVERSARY

ation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is hemhem, the roarer, a serpent with the face of a cat. this devil is one of apep, a form of set. hemhem is used to invoke storms in the self to crush and devour weakness. the tenth is the serpent of apep, who has the face of a white cat. this daemon may be used to ascend up in night, to visualize and send forth the spells of your desire. cursing or blessing, all of which shall become in your will. nine as the number of the trapezoid, the ensorcelment of the eye of the setanist and the ability to sway the minds of men and women to your cause. be careful in the use of this sigil, as it may invoke compassion or complete destruction. this is pakerbeth, the blac

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

our eyes are startled with the following horrid blasphemy, gthe badger jesus skulketh in his holt, h*1. which, after all, is not a quarter so blasphemous as to suppose that jesus, the son of god, the very god, resides in a loaf and a bottle, as the plymouth brethren did in the same satire. vide scene xiii. finally, instead of allowing this most unfortunate of unfortunate individuals to peacefully ascend to heaven from two places simultaneously he unfeelingly dismisses him, the omnipotent, in a jest.*2 *1. why jesus wept, vol. iii, p. 40 *2. the sword of song, ascension day, vol. ii, p. 163. crowley further shows, by quoting the parable of the sheep and the goats, that the historical) christ was to a great extent devoid of pity, and a little further on in the same poem, gascension day, h th

THE TAROT OF C C ZAIN

resurrection. arcanum xx is figured by a sarcophagus on whose side is pictured a scarab. above this tomb a genie sounds a trumpet, whereupon it opens and a man, woman and child rise from it, still dressed in their winding sheets. the sarcophagus is the tomb through which man ascents to a higher life. the scarab is symbol of the immortality of the soul. the genie blowing the trumpet is the call to ascend to higher spheres. a man, woman and child arise together to indicate that immortality depends upon the trinity of positive and negative soulmonads united about their deific ego. the innocence of the ego is represented by the child. the real tomb is the physical body which confines and envelops the soul while it develops its powers through the functions of social life; its relations to other

THE WITCH CULT OF ZOS VEL THANATOS

h the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly 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 itse

THE BOOK OF GATES

side hung another, which p. 74 reached the bottom, no doubt for the purpose of ascending. we could clearly perceive, that the water which entered the passages from the torrents of rain ran into this pit, and the wood and rope fastened to it crumbled to dust on touching them. at the bottom of the pit were several pieces of wood, placed against the side of it, so as to assist the person who was to ascend by the rope into the aperture. i saw the impossibility of proceeding at the moment. mr. beechey, who that day came from luxor, entered the tomb, but was also disappointed "the next day, the 19th, by means of a long beam we succeeded in sending a man up into the aperture, and having contrived to make a bridge of two beams, we crossed the pit. the little aperture we found to be an opening for

THE SECRET RITUALS OF THE OTO

g.m. who removes the black apron and collar. the postulant finds himself at the foot of the ladder. g.m. closes door behind him. all present are in the sign of heredom) h.p: holy father, i present to you this worthy knight, who has passed through the depths of darkness and the valley of death in search of the lost word, having been fortified with truth, silence, and love. m.w.s: let the postulant ascend the ladder which leads to glory and perfection (h.p. tells p. to take one step (i) and pick up the letter) m.w.s: what guides you? p: truth (prompted by h.p. he then takes the 2nd step) m.w.s: what defends you? p: silence (3rd step) m.w.s: what inspires you? p: love. m.w.s: t.s.l, the sacred law? do what thou wilt shall be the whole of the law (p. takes the 4th step) who is your father? p:

THE HOLY BIBLE KING JAMES VERSION

ear before the ark seven trumpets of rams horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. 6:5 and it shall come to pass, that when they make a long [blast] with the ram s horn [and] when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him. 6:6 and joshua the son of nun called the priests, and said unto them, take up the ark of the covenant, and let seven priests bear seven trumpets of rams horns before the ark of the lord. 6:7 and he said unto the people, pass on, and compass the city, and let him that is armed pass on before the ark of the lord. 6:8 and it came to pass, when joshua had spoke

es: thou anointest my head with oil; my cup runneth over. 23:6 surely goodness and mercy shall follow me all the days of my life: and i will dwell in the house of the lord for ever. psalm 24 a psalm of david. 24:1 the earth [is] the lord s, and the fulness thereof; the world, and they that dwell therein. 24:2 for he hath founded it upon the seas, and established it upon the floods. 24:3 who shall ascend into the hill of the lord? or who shall stand in his holy place? 24:4 he that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. 24:5 he shall receive the blessing from the lord, and righteousness from the god of his salvation. 24:6 this [is] the generation of them that seek him, that seek thy face, o jacob. selah. 24:7 lift up your heads

se the lord; for the lord [is] good: sing praises unto his name; for [it is] pleasant. 135:4 for the lord hath chosen jacob unto himself [and] israel for his peculiar treasure. 135:5 for i know that the lord [is] great, and [that] our lord [is] above all gods. 135:6 whatsoever the lord pleased [that] did he in heaven, and in earth, in the seas, and all deep places. 135:7 he causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. 135:8 who smote the firstborn of egypt, both of man and beast. 135:9 [who] sent tokens and wonders into the midst of thee, o egypt, upon pharaoh, and upon all his servants. 135:10 who smote great nations, and slew mighty kings; 135:11 sihon king of the amorites, and og king of bashan

lying down, and art acquainted [with] all my ways. 139:4 for [there is] not a word in my tongue [but] lo, o lord, thou knowest it altogether. 139:5 thou hast beset me behind and before, and laid thine hand upon me. 139:6 [such] knowledge [is] too wonderful for me; it is high, i cannot [attain] unto it. 139:7 whither shall i go from thy spirit? or whither shall i flee from thy presence? 139:8 if i ascend up into heaven, thou [art] there: if i make my bed in hell, behold, thou [art there] 139:9 [if] i take the wings of the morning [and] dwell in the uttermost parts of the sea; 139:10 even there shall thy hand lead me, and thy right hand shall hold me. 139:11 if i say, surely the darkness shall cover me; even the night shall be light about me. 139:12 yea, the darkness hideth not from thee; bu

nd say unto thee, art thou also become weak as we? art thou become like unto us? 14:11 thy pomp is brought down to the grave [and] the noise of thy viols: the worm is spread under thee, and the worms cover thee. 14:12 how art thou fallen from heaven, o lucifer, son of the morning [how] art thou cut down to the ground, which didst weaken the nations! 14:13 for thou hast said in thine heart, i will ascend into heaven, i will exalt my throne above the stars of god: i will sit also upon the mount of the congregation, in the sides of the north: 14:14 i will ascend above the heights of the clouds; i will be like the most high. 14:15 yet thou shalt be brought down to hell, to the sides of the pit. 14:16 they that see thee shall narrowly look upon thee [and] consider thee [saying, is] this the man

all ye say unto them, the gods that have not made the heavens and the earth [even] they shall perish from the earth, and from under these heavens. 10:12 he hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion. 10:13 when he uttereth his voice [there is] a multitude of waters in the heavens, and he causeth the vapors to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. 10:14 every man is brutish in [his] knowledge: every founder is confounded by the graven image: for his molten image is falsehood, and [there is] no breath in them. 10:15 they [are] vanity [and] the work of errors: in the time of their visitation they shall perish. 10:16 the portion

d of hosts hath sworn by himself [saying] surely i will fill thee with men, as with caterpillers; and they shall lift up a shout against thee. 51:15 he hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heaven by his understanding. 51:16 when he uttereth [his] voice [there is] a multitude of waters in the heavens; and he causeth the vapors to ascend from the ends of the earth: he maketh lightnings with rain, and bringeth forth the wind out of his treasures. 51:17 every page 477 jeremiah man is brutish by [his] knowledge; every founder is confounded by the graven image: for his molten image [is] falsehood, and [there is] no breath in them. 51:18 they [are] vanity, the work of errors: in the time of their visitation they shall perish. 51

pany that are assembled unto thee, and be thou a guard unto them. 38:8 after many days thou shalt be visited: in the latter years thou shalt come into the land [that is] brought back from the sword [and is] gathered out of many people, against the mountains of israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them. 38:9 thou shalt ascend and come like a storm, thou shalt be like a cloud to cover the land, thou, and all thy bands, and many people with thee. 38:10 thus saith the lord god; it shall also come to pass [that] at the same time shall things come into thy mind, and thou shalt think an evil thought: 38:11 and thou shalt say, i will go up to the land of unwalled villages; i will go to them that are at rest, that dwell

d are dead: he that eateth of this bread shall live for ever. 6:59 these things said he in the synagogue, as he taught in capernaum. 6:60 many therefore of his disciples, when they had heard [this] said, this is an hard saying; who can hear it? 6:61 when jesus knew in himself that his disciples murmured at it, he said unto them, doth this offend you? 6:62 [what] and if ye shall see the son of man ascend up where he was before? 6:63 it is the spirit that quickeneth; the flesh profiteth nothing: the words that i speak unto you [they] are spirit, and [they] are life. 6:64 but there are some of you that believe not. for jesus knew from the beginning who they were that believed not, and who should betray him. 6:65 and he said, therefore said i unto you, that no man can come unto me, except it w

m seekest thou? she, supposing him to be the gardener, saith unto him, sir, if thou have borne him hence, tell me where thou hast laid him, and i will take him away. 20:16 jesus saith unto her, mary. she turned herself, and saith unto him, rabboni; which is to say, master. 20:17 jesus saith unto her, touch me not; for i am not yet ascended to my father: but go to my brethren, and say unto them, i ascend unto my father, and your father; and [to] my god, and your god. 20:18 mary magdalene came and told the disciples that she had seen the lord, and [that] he had spoken these things unto her. 20:19 then the same day at evening, being the first [day] of the week, when the doors were shut where the disciples were assembled for fear of the jews, came jesus and stood in the midst, and saith unto t

TURNER ROBERT ARBETEL OF MAGICK

e. 5. the fifth is, to know all physical secrets. 19 6. the sixth is, to know the foundation of all arts which are exercised with the hands and offices of the body. 7. the seventh is, to know the foundation of all arts which are exercised by the angelical nature of man. the lesser secrets are seven. 1. the first is, to do a thing diligently, and to gather together much money. 2. the second is, to ascend from a mean state to dignities and honours, and to establish a newer family, which may be illustrious and do great things. 3. the third is, to excel in military affairs, and happily to achieve to great things, and to be an head of the head of kings and princes. 4. to be a good house-keeper both in the country and city. 5. the fifth is, to be an industrious and fortunate merchant. 6. to be a

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

e ammonian platonics and gnostic christians thought that this separation, or purification, might be effected in a degree even before death. it was for this purpose that they practised such rigid temperance, and gave themselves up to such intense study; for, by subduing and extenuating the terrestrial principle, they hoped to give liberty and vigour to the celestial, so that it might be enabled to ascend directly to the intellectual world, pure and unincumbered.5 1 odyss. l, ver. 152. 2 those who wish to see the difference between sensation and perception clearly and fully explained, may be satisfied by reading the essai analytique sur l ame, by mr. bonnet. 3 orph. hymn. 45. 4 mystica vannui iacchi. georg. i, ver. 166. 5 plot. ennead. vi, lib. iv, ch. 16. mosheim, not. y in cudw. syst. inte

TYSON DONALD NEW MILLENNIUM MAGIC

ed by its superior, and receiveth the influence of the virtues thereof, so that the very original, and chief worker of all doth by angels, the heav- ens, stars, elements, animals, plants, metals, and stones convey from himself the virtues of his omnipotency upon us, for whose service he made, and created all these things; wise men conceive it no way irrational that it should be possible for us to ascend by the same degrees through each world to the same very original world itself, the maker of all things, and first cause, from whence all things are, and proceed; and also to enjoy not only these virtues, which are in the more excel- lent kind of things, but also besides these, to draw new virtues from above (three books of occult philosophy [1533, translated by james freake [1651, edited by

groups westward across asia and europe, each group striving to conquer and enslave the indigenous people of the new land. it may be that matriarchal societies with female priesthoods and ruling female deities can only flourish in lands that are relatively stable, with a limited threat of invasion from outside. once a society's existence is threatened by war, military might and those who direct it ascend to a position of greatest power and impor- tance. in ancient times, wars were directed and fought by men. after these military rulers had seized control, they were naturally reluctant to give it up. they pro- ceeded to fashion gods in their own image. archeological evidence suggests that many stone age societies were ruled by women and worshipped a female supreme deity. fertility fetishes w

TYSON DONALD SOUL FLIGHT

names of odin is yggr-he was named aft'er the shamanic tree. in the religion of voudoun, transplanted from africa to the new world by black slaves, it appears in the form of the central pillar (poteau-mitan) of the ritual space that holds up the roof, representing the starry heavem4 during his ecstasy, this tree or post becomes for the shaman the central channel of the universe that he is able to ascend or descend at will, with the aid of his familiar spirits. the ritual of ascent, performed before the watching members of his tribe, can be extended and elaborate. at each notch in the trunk of the tree, the shaman chants his attainment. in the altaic ritual of ascent described in detail by mircea eliade, when the sha.man reaches the sixth notch in the tree, he salutes the moon. when he asce

136o r so ellic howe was informed by f. l. gardner, a theosophist who joined the golden dawn and became a member of the sphere group. this initial contact was probably made by psychometry, a psychic ability supposed to enable sensitive individuals to divine, by touch, events connected with an object. in 1901, the egyptian astral announced that he must retire from the group because he was about to ascend to a higher plane, which would make it impossible for him to carry on his former work. this was in keeping with the teachings of blavatsky's theosophy, which held that souls after death continued to evolve and perfect themselves, rising through the seven astral planes until they escaped them entirely to the higher planes of spirit. for some time thereafter, farr and her followers met regula

stive detail. the text of the visions themselves was initially published in 191 1 in crowley's periodical the equinox (volume 1, number 5 supplement, but was reprinted in 1929 with copious notes by both crowley and israel regardie, who was then acting as crowley's secretary. it represents the crowning fulfillment of crowley's years of work as a member of the golden dawn, perfecting his ability to ascend the astral planes, and demonstrates what this type of rigorous training is capable of achieving when used by someone with a focused will and a natural aptitude for astral travel. concerning crowley's method, regardie recorded in his introduction: the seer had with him a great golden topaz set in a calvary cross of six squares, made of wood, and painted vermillion, which was engraved with a

ked with a circle, lights up when the elevator comes to a stop, and remains illuminated while it is at rest. the top button has on it an up arrow, and the one below a down arrow; the button on the left has an arrow that points left, and the one on the right an arrow that points right. when journeying across the astral world on the base level that reflects the physical world, the elevator does not ascend or descend and none of these buttons are used. however, when the traveler wishes to rise or fall through the planes, he presses either the button marked up or the one below it marked down, in order to ascend or descend as far as desired. this vertical movement occurs at the same location that was reached by traveling through the corridor. for example, if the corridor led to the astral refle

vator will disappear behind you, but you can summon it at any time merely by pressing the keycard to your forehead and willing it to appear. if you are ascending the planes at the location you have chosen to visit in the astral world, perhaps to communicate with shades of the dead, fairies, or angels, then press the button with the up arrow while you are inside the elevator, and the elevator will ascend to the level you wish to reach. as it ascends, hold your desired destination clearly in your mind. when the elevator stops, use your keycard to open the far door and step into the astral world at that higher level. the first door through which you entered will automatically seal itself when the elevator is above or below the base level of the astral world, and you will not be able to open i

gures. to attain the level of tiphareth in a true sense was believed to be as high on the actual tree of spiritual worlds that the normal human consciousness was capable of ascending. tiphareth is infused with divine radiance continually from the summit of the tree, the sphere of kether (the crown, via the vertical path that links kether with tiphareth. to rise on the planes in this manner was to ascend in consciousness directly toward god as high as consciousness was able to rise. the divine names mentioned by mathers are the names of god assigned to the sephir t h. tohe d ivine name used by the golden dawn in malkuth is adonai ha-aretz (lord of earth, those in yesod are shaddai and el chai (almighty and the mighty living one, and those in tiphareth are eloah vedaath and ihvh (god manifes

rojection for pathworking in the golden dawn tradition. the key used should be the tarot trump of the path to be explored, or a representation of it. after projecting in the usual way into the astral chamber, and following the corridor to the elevator, exit through the opposite door of the elevator is immediate when working any of the three paths that lead upward from malkuth; there is no need to ascend or descend in the elevator. the far door of the elevator opens into the temple of malkuth at the beginning of these three paths, and from this temple the gateway of the tarot trump is accessed. which of the three trumps is visualized on the curtain of the temple gateway of malkuth depends on which of the three paths is to be worked. in the case of any path that begins with a sephirah higher

ings are a symbol that indicates an airy nature. in the bible, those angels who visit and instruct men are usually very human, whereas the angels that are strange in appearance have little interaction with human beings. angels acquired wings in popular modern art for reasons similar to those of the fairies-because they shine with inner light, appear and disappear unexpectedly, and descend from or ascend into the sky. angels can be trusted completely as guides on the higher astral planes, but they are focused mainly on spiritual matters. they cannot descend to the infernal planes because these astral environments are harmful or destructive to their composition. even if they are able to survive the infernal levels, they suffer unceasing pain while upon them. the same is true of demons, who s

trusted completely as guides on the higher astral planes, but they are focused mainly on spiritual matters. they cannot descend to the infernal planes because these astral environments are harmful or destructive to their composition. even if they are able to survive the infernal levels, they suffer unceasing pain while upon them. the same is true of demons, who suffer constant pain when forced to ascend above the base level of the astral world. they even have a difficult time tolerating an environment on the base level of the astral that contains symbols of the higher mental and spiritual levels. angels and demons can meet and interact on the base astral level, which is the reflection and close correspondent to the physical world. when we see an angel while awake, we see the angel on this

velers to cross from the surface plane of the four elements to the lower level of the fairies, or the slightly higher level of nature spirits. it can be as quick and as simple as opening a door, or turning a corner, and suddenly you are no longer in the ordinary landscape, but in a place that is strange and rich in sounds, colors, and scents. fairies have limitations as guides because they cannot ascend up the astral planes above the sphere of the moon, and cannot give their full interest or enthusiasm to matters of human interest. if a fairy has a strong personal affection for a traveler, that personal bond can take the place of a sense of duty. the love of the fairy for its human companion may sustain its loyalty and devotion when it is required to perform tasks it would otherwise regard

TYSON DONALD THE MAGICAL WORKBOOK

within them. continue ever deeper, until the coolness of the rock gives way to warmth, then heat, and the darkness is replaced by a red glow. go even lower, and observe the rock turn orange, then yellow as it melts and become liquid magma. go lower still until you are surrounded by molten iron that glows with dazzling whiteness. contemplate the center of the planet earth for thirty seconds or so. ascend up the way you descended, passing through the liquid iron into the molten rock. watch with your inner vision as it becomes orange, then red, then dark, and changes from liquid magma to solid bedrock. press up past the fissures and pockets of subterranean water until you enter the base of the pillar. emerge from the ground and fill the pillar of gray stone with your awareness. observe that w

her your forces. keep your attention directed at the object without effortmerely look at it unwaveringly and be completely aware of it. while continuing to regard the object with your physical eyes, direct your inner awareness upward through the top of your head, through the ceiling of the room, to a brilliant white star that shines in the firmament directly above you. let your point of awareness ascend to the star and enter it, and be aware for a moment of its radiance all around you. send down a ray of white light through the top of your head to focus upon your heart-center, where you visualize a three-inch 98 standing exercises golden sphere of energy. cause your point of awareness to descend down the hollow channel of this ray of light into your heart-center, and continue drawing energ

posture, with feet together, arms at your sides, and spine and head erect. gaze straight ahead and focus your eyes on the distant horizon that lies beyond the wall in front of you. take several deep, slow breaths and calm your thoughts. visualize high over your head in the midnight darkness of space that lies beyond the earth's atmosphere a blue-white star that blazes with pure spiritual energy. ascend in your inner awareness to this star and enter it. allow the brilliance of the star to completely surround you and block out all other perceptions. feel the balanced power of this cool light saturate your awareness. extend a ray of white light from the star straight downward through the top of your skull to your heart-center. visualize this center as a three-inch transparent sphere of glowi

yourself, you will be able to perform it more quickly with the same benefits. projecting the lesser circle a ssume the standing posture in your practice area facing the east, with your gaze level and your eyes focused on the distant horizon that lies beyond the wall in front of you. take several slow, calming breaths. visualize a brilliant white star high in the heavens above your head. mentally ascend upward toward the star, through the ceiling of your chamber, the roof of the building, the level of the clouds, until you enter the star and are surrounded with dancing, scintillating light that is so dazzlingly intense it has a blue tinge. remain within the star for a minute or so and feel with your astral senses its cooling brilliance. extend a single ray of light straight downward from t

guardians of the quarters g o to the center of the practice area and face the east. assume the standing posture, with your head erect and your back straight, your feet together, your hands at your sides and slightly opened outward. gaze straight ahead, your eyes focused on the distant, unseen horizon beyond the wall in front of you. visualize a bright star high above your head in the heavens and ascend up to it. take a minute to contemplate the purity of its white light, which is so intense, it has a slight bluish tinge. with the scintillating radiance of the star all around you, send a white beam down through the cop of your skull to the yellow sphere of your heart-center. use your will to push spiritual energy down the central channel of this ray and into your heartcenter so that your h

of the floor facing east. adopt the standing pose, with your feet together, arms at your sides, back straight and head erect. direct your gaze straight ahead and look through the wall at the unseen, distant horizon. take several long, deep breaths to focus your resolve and prepare for what you are about to do. visualize high over your head a blue-white star that blazes with pure spiritual energy. ascend in your inner awareness to this star and enter it. allow the star's brilliant rays to completely surround you and saturate your awareness with cooling light. extend a ray of white light from the star straight downward through the top of your skull to your heart-center. visualize this lesser invoking ritual of the pentagram 151 center as a three-inch transparent sphere of glowing golden radi

and light it. place a holder for the incense stick in the southeast corner. stand in the southeast corner of the place of practice facing southeast, with the burning incense stick at your side in your right hand, and adopt the standing posture. take several slow, normal breaths to calm and focus your thoughts. become aware of the ever-present white star that blazes in the heavens high above you. ascend up to it with your point of consciousness and let its radiance surround you. extend a ray downward through the top of your skull to focus at your heart-center, and channel energy from the star along the interior of this ray to expand your heart-center into a three-inch sphere of pale golden light. will your consciousness to descend down the ray into your heart-center and allow the ray to wi

the exercise. creating a vortex g o to the center of your practice area and face the east. assume the standing pose with your back straight, head erect, shoulders relaxed, arms at your sides, and feet together. gaze straight ahead and focus your eyes on the unseen, distant horizon beyond the wall in front of you. take several slow, normal breaths to calm your thoughts and prepare your intention. ascend upward in your astral awareness to the brilliant bluewhite star that should always be visualized as high in the heavens directly above your head. feel its scintillating, dancing light surround you. send down a ray of this light through the top of your skull to your heart-center. descend down the interior channel of this ray into your energized heart-center and release the ray to withdraw ba

diately in front of you. adopt the standing pose, with your feet together, arms at your sides, back straight, and head erect. direct your gaze straight ahead and look through the wall at the unseen, distant horizon. take several long, deep breaths to focus your resolve and prepare for what you are about to do. visualize high over your head a blue-white star that blazes with pure spiritual energy. ascend in your inner awareness to this 190 moving exercises star and enter it. allow the brilliant rays from the star to completely surround you and saturate your awareness with cooling light. extend a ray of white light from the star straight downward through the top of your skull to your heart-center. visualize this center expand into a three-inch transparent sphere of glowing golden radiance, t

f the floor facing east. adopt the standing pose, with your feet together, arms at your sides, back straight, and head erect. direct your gaze straight ahead and look through the wall at the unseen, distant horizon. take several long, deep breaths to focus your resolve and prepare for what you are about to do. visualize high over your head a blue-white star that biazes with pure spiritual energy. ascend in your inner awareness to this star and enter it. allow the star's brilliant radiance to completely surround you and saturate your awareness with cooling light. extend a ray of white light from the star straight downward through the top of your skull to your heart-center. visualize this supreme invoking r i d of the pentagram 251 center expand into a three-inch transparent sphere of glowin

TYSON DONALD THE POWER OF THE WORD

sed white paper, and set it back on the altar in its elemental quarter. walk three times around the altar, this time in a counterclockwise direction. as you do so, visualize the colored elemental light of the guardian that pervades the circle rising upward and flowing from the circle. feel it leave your own body. speak the words: mighty angel of the east, uriel (or of the west, or the north, etc, ascend from this circle of power. i bid thee, return to thy station in the east (or north, or south, etc, by the authority of the fourfold name of god, ihvh('yod-hay- vav-hay, who is thy lord and king. i banish and send thee from my mind. i banish and send thee from my heart. i banish and send thee from my flesh. farewell, mighty uriel (or michael, etc, ruler of the east and lord of the earth. i g

VOX SABBATUM

i call now my druj and dev of the deserts and mountains, those who through me are created! akoman isolate druj of the adverse mind zairi the venom maker, the kiss of the serpent araska dev of the evil eye akatash who opens the isolate way of the left hand path nas the druj of the shadow, awakener in the grave with blood! witness my ritual of the sun, from which i am the god of above and below! i ascend now into the sky, as the angel-djinn of light i am upon earth known as ahriman, arimanius, the dragon of darkness my religion is sorcery, that which is created from the self thus of self-love vox sabbatum the witches sabbat 27 my forms are many, human or a beautiful angel, crowned and winged in emerald, luminous as the peacock, as wise as the serpent. i may take the form of the serpent with

irit and shades ascending from the soil and areas around you up towards the sky. with a focus and determination, you take several deep and controlling breaths, each one willed towards rising up out of your flesh. you will soon begin to notice this is working, and the excitement may break your concentration and a great jerking into the body may occur. if this does, do not worry, simply refocus and ascend as you may. soror azhdeha17 has related that she is able to attend the luciferian sabbat by simply not-focusing on the rite in a dimly-lit room, with low or no music and a seeming ambience of the bedchamber. this is always subjective to the individual, what works for others may not always work for you. as you move up continue focusing on the algol sigil, you should visualize it in the aethy

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

th their bows, and slew the enemies of ra. at this result ra was pleased, and he forgave those who had repented because of their righteous slaughter of his enemies. from this time onwards human sacrifices were offered up at the festivals of ra celebrated in this place, and at heliopolis and in other parts of egypt. after these things ra declared to nut that he intended to leave this world, and to ascend into heaven, and that all those who would see his face must follow him thither. then he went up into heaven and prepared a place to which all might come. then he said "hetep sekhet aa" i.e "let a great field be produced" and straightway "sekhet-hetep" or the "field of peace" came into being. he next said "let there be reeds (aaru) in it" and straightway "sekhet aaru" or the "field of reeds"

dess she appeared to the sick, and cured them [here follows the "chapter of the stinging [of scorpions" and isis, the goddess, the great mistress of spells (or, words of power, she who is at the head of the gods, unto whom the god keb gave his own magical spells for the driving away of poison at noon-day, and for making poison to go back, and retreat, and withdraw, and go backward, spake, saying "ascend not into heaven, through the command of the beloved one of ra, the egg of the smen goose which cometh forth from the sycamore. verily my words are made to command the uttermost limit of the night. i speak unto you [o scorpions] i am alone and in sorrow because our names will suffer disgrace throughout the nomes. do not make love, do not cry out to the tesheru fiends, and cast no glances upo

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

diseases simply by applying it to the affected part (the initiate can see here his material fortune threatened and his businesses fail. arcanum 17 the star of hope. the eigth hour of apollonius. arcanum 18 the star of the the magicians. the ninth hour of apollonius. the astral virtures of the elements, of the seed of everykind (study of the minor mysteries, the ninth arches by the student has to ascend. arcano xiii (13) la muerte. cuarta hora de apolonio. el ne fito vagar de noche entre los sepulcros, experimentar el horror de las visiones, se entregar a la magia y a la goecia (esto significa que el disc pulo se ver atacado por millones de magos negros en el plano astral; esos magos tenebrosos intentan alejar al disc pulo de la luminosa senda. arcano xiv (14) las dos urnas "magnetismo div

ue est n delante de dios de la tierra, como dijimos" apocalipsis 11:3,4 13 now then, the numbers 1260 is kabbalistically added as follows: 1 plus 2 plus 6 plus 0= 9; this is the symbol of the ninth sphere. the ninth sphere is sex. the two witnesses have their root in sex. these two witnesses id and pingal are two fine ganglionic chords through which the solar and lunar atoms of our seminal system ascend to the chalice. the chalice is the brain. fill your chalice, brethren, with the sacred wine of light. this explains why the sign of the infinite appears above the head of the magician, and before him are the swords, the cups and pentacles [are before him, and [why] is he grasping the little magic wand that symbolizes the spinal medulla. when the solar and lunar atoms make contact in the coc

coraz n. t lo sabes. sobre los altares de los templos de la gran logia blanca, los maestros suelen poner tres vasos de loria, tres vasos de alkimia, cada uno de los tres vasos sagrados del templo contiene un b lsamo precioso. el b lsamo rojo es el fuego, el azul es el agua, y el blanco es el esp ritu universal de la vida. 16 id and pingal are the channels through which the atoms of fire and water ascend; the spirit grasps the cane of seven knots (that cane is the spinal medulla. when a man and a woman learn how to avoid the sexual spasm and the ejaculation of the ens seminis, then the igneous serpent of our magical powers awakens. if you want to return to the father who dwells in secret, you must first return to the bosom of your divine mother kundalini. you need to raise the serpent of li

re: the lion that hides the enigma of fire; the man that represent the mercury of secret philosophy; the eagle that corresponds to the air; the bull that symbolizes the earth. egypt s sphinx (as well as ezekiel s sphinx) has the sacred symbolism of the four creatures of alchemy. the water contained in the lakes, rivers and oceans when heated by the fire of the sun are transformed into clouds that ascend up to the sky, and after a period of digestion are converted into lightning and thunder. this same process is repeated in the sexual laboratory of the alchemist. our motto is thelema: that is willpower. the entrance into the old, archaic temples was commonly a hidden hole in some mysterious spot in the dense jungle. we departed from eden through the door of sex, and only through that door c

llevarnos al naufragio. ulises, el astuto guerrero destructor de ciudadelas se hizo amarrar a un palo del barco para evitarse el peligro de caer en el mar seducido por la belleza sexual de las ondinas. los gn sticos antiguos dec an: todos vosotros ser is dioses si sal s de egipto y atraves is el mar rojo (el oc ano de las tentaciones. 30 the vapors of the prima matter of the great work would not ascend through the chimney without the help of the disquieting sylphs. the gnomes need to distil the gold in the brain and this is only possible with the help of the aerial sylphs. the gnomes transmute the lead into gold. the magnus opus would be impossible without the elementals. we need to become familiar with the elementals of nature. practice: agni god of fire fire: light a fire then vocalize

heric, semiphysical pair of sympathetic cords that are entwined along the spinal medulla, forming the caduceus of mercury, the sacred eight, the sign of the infinite. in the male, the two witnesses depart from the right and left testicles and in the female they depart from the ovaries. these two witnesses are located to the right and left sides of the dorsal spine. the two witnesses alternatively ascend from left to right until forming a marvelous knot in that space located between the two eyebrows, thereafter they continue through the nasal cavities. the two witnesses connect the sexual organs with the nasal cavities. the ganglionic cord that comes from the left side is cold, lunar and the ganglionic cord that proceeds from the right side is hot, solar. these two nervous cords are graciou

WICCA EIGHT SABBATS OF WITCHCRAFT

moment that llew, now sitting on goronwy's old throne, reaches his position of greatest strength in the underworld. however, at the moment of the winter solstice, llew is born again, as a babe (and as his own son) into our world. and as llew later reaches manhood and dispatches goronwy eight sabbats of witchcraft get any book for free on: www.abika.com 34 at the vernal equinox, goronwy will then ascend the underworld throne at beltane, but will be reborn into our world at midsummer, as a babe, later to defeat llew all over again. and so the cycle closes at last, resembling nothing so much as an intricately woven, never-ending bit of celtic knotwork. so midsummer (to me, at least) is a celebration of the sun god at his zenith, a crowned king on his throne. he is at the height of his power

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

om taught in sacred groves alone; there, and there only, shall the mind improve in needful knowledge and in social love; but let no lesson be in writing giv n, trust all to memory that great gift of heav n. when strong diseases, the weak frame enthrall, the moon s the sovereign remedy of all. let mistletoe with reverent awe be sought, since as a boon, from heav n itself tis bought; the sacred oak ascend, and then with skill, cut the with d branches with a golden bill. selections from: william augustus russel. history of england. london, j. cooke, 1777. p. 4. sayings of the hindus (the rig-veda: to the waters) forth from the middle of the flood the waters their chief the sea flow cleansing, never sleeping. indra, the bull, the thunderer, dug their channels: here let those waters, goddesses

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

s who i will be, i will be who i am (ich bin, der ich war, ich war, der ich sehn werde, ich werde sehn, der ich bin).290 for schelling, we cannot speak of time in god, but we must speak of god in time: this time outside of eternity is that movement of eternal nature where eternal nature, ascending from the lowest, always attains the highest, and, from the highest, always retreats anew in order to ascend again. only in this movement does eternal nature discern itself as eternity. the godhead counts and gauges in this clockwork not its own eternity (for this is always whole, consummate, indivisible, beyond all time and no more eternal in the succession of all times than in the moment, but rather just the moments of the constant repetition of its eternity, that is, of time itself, which, as p

fied as well as the root of time (shoresh ha-zeman, is fixed everlastingly. in that root, temporality and eternality are set not as polar opposites but as two facets of one reality. another passage from pithei she arim elaborates upon this matter: in every day new emendations are produced, and after all the emendations are expended, then the six thousand years will be completed, and they will all ascend to the mother in the seventh millennium, to the secret of eternality [sod ha-nishiyyut, and there they will receive their reward and they will rise from level to level until arikh anpin who is above time, for his growth is not by way of time as in the case of ze eir anpin. the division of time into five gradations minutes, hours, days, months, and years is a deep matter, for time is in the

ion i have translated as governs is rakhiv al, which literally means rides upon. my rendering reflects a metaphorical meaning of the semantic root rkhb known in the time of the composition of this kabbalistic treatise. a likely source would have been maimonides, guide, 1.70, p. 171; see discussion in wolfson, abraham abulafia, pp. 44 45. 214. tiqqunei zohar, sec. 70, 122b. 215. both connotations, ascend to and vanish in, are implied by the root slq. 216. babylonian talmud, berakhot 9b. 217. elijah ben solomon, tiqqunei ha-zohar im be ur ha-gr a, 141b. 218. the kabbalistic gnosis, it seems to me, is conveyed by the vedic wisdom expressed in the maitrayana-brahmana-upanishad, 6:14, cited in m ller, the upanisads, vol. 2, p. 317: he who worships time as brahman, from him time moves away very

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

it! from the south, i invoke the force of thoth, whose lamp illuminates my path 4 let the fires of wisdom and self-discover guide my path! from the east, i invoke horus, being the fire and strength of spirit reveal thy essence as azal'ucel, the fiery djinn of change and rebellion! cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the gates to open before me" i encircle myself in the dragon's coils, the beast of my father arises within! i hold the skull of abel, being the vessel of my famulus! i hold the hammer of the forge, which i spark the cunning fire of becoming! my eyes

ce of my soul! melek tau'us, beautiful spirit of fire, i summon thee forth! photeth north- set-heh, isolator and strengthening force of storms, that chaos which i have tempered in thy elegance of darkness. i go forth and become as the eye of algol, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build- i walk unto the crown of lucifer- that emerald which shine the

i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i become as i summon your essence in this noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! 10 upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the

e azal ucel ritual of the holy guardian angel is used to visualize and confirm light within the self, to direct that focus of mind and develop the body of light..the major arcana of the tarot is useful for developing the body of light. meditate on the attributes of each card, and then envision the self clearly reflecting these attributes via the mind. allow the consciousness to move through them. ascend in the direction of each plane. it is possible to use a mask to reach a agreed meditative state of bringing forth the angel of light, to focus and visualize the features of the mask as a face of the light. the ascending and rising pentagram..represents the element air and the aethyr, the element of lucifer in his form of azal ucel and lumiel. lucifer in this solar based form represents sepa

malak tauus, a black serpent or the traditional grimoire sigils of lucifer. you may wear the mask and sit in front of a mirror, or place in front of you while focusing on the body of light..the first process is control. find a comfortable place, sit and begin to slow your breathing and heart rate. when you have done this, close your eyes and focus on moving upwards. visualize which aethyr you to ascend to, your place of mental creation or enochian aeythr. the celestial or aeythric sabbat may be attended in this way..when focused upon the higher and lower octave of saturn also the 17 celestial or infernal sabbat envision the light of the higher octave, azal ucel, the sabbatick initiator. it is essential for the magician to visualize this fire, but then envision the flame within he or she w

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

t out. here a sign or some type of contact is asked for "send word and the earth is flooded with silence at thy renunciation" the four green candles are put out. here the petition is answered by the chief adept "in the world (physical) ye shall have tribulation" the whole progress of extinguishing the candles is a symbol of the shattering of the physical sphere, so that the soul can be readied to ascend into the astral. the single candle is left lit, because it is the one link the postulant has to the earthly sphere; if this is extinguished, the soul is torn asunder from the body, and will find great difficulty in returning. the two blue candles stand for the devotion or watery aspect of the venus door by which one enters. the postulant is bound in linen, symbolizing the auric envelope of

have come from the secret places through a hidden door, carrying a great dispensation for your advancement in a world unknown. give me the symbol which you received in the 4=7 grade. philosophus (who is prompted by the hegemony--master of the portal, they gave me the symbol of phrath, which is the fourth river of eden. celebrant--i testify that it is the path of samech, by which you are called to ascend from the order of the' se. to the threshold of the second order. it extends from the grade of theoricus, wherein you now stand, to the holy sephira tiphereth. return in your thoughts therein, because of the path which you must traverse. it is the path of a river of light; the temple is therefore in light; and your eyes are open. in front of you are the four tablets containing the divine nam

4 7 INITIATION CEREMONY

f the waters were seen, and the foundations of the world were discovered. at thy rebuke o lord, at the blast of the breath of thy nostrils. the voice of thy thunder was in the heavens, the lightnings lightened the world, the earth trembled and shook. thy way is in the sea, and thy path is in the great waters, and thy footsteps are not known. heg: leads practicus round and halts at dais as before. ascends dais and takes red lamp in his hand. heg: o lord i have heard thy speech and was afraid. the voice of the lord is upon the waters; the god of glory thundered, the lord is upon many waters. the voice of the lord is powerful, the voice of the lord is full of majesty. the voice of the lord breaketh the cedars, yea, the lord breaketh the cedars of lebanon. the voice of the lord divideth the fl

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

devices to aid invocation, so many that it is impossible to enumerate them; and the magician will be wise to busy himself in inventing new ones. we will give one example. suppose the supreme invocation to consist of 20 to 30 barbarous names, let him imagine these names to occupy sections of a vertical column, each double the length of the preceding one; and let him imagine that his consciousness ascends the column with each name. the mere multiplication will then produce a feeling of awe and bewilderment which is the proper forerunner of exstasy. in the essay "energized enthusiasm" in no. ix, vol. i of the equinox<christians used what is in all essentials this method. see "fragments of a faith forgotten" by g.r.s.mead, esq. b. a, pp. 80-81. there is a real connexi

ers with the ewer and the salt. the "virgin" enters with the sword and the paten, the child enters with the censer and the perfume. they face the "deacon "deploying into line from the space between the two altars" the virgin. greeting of earth and heaven "all give the hailing sign of a magician, the "deacon "leading. the" priestess "the negative child on her left, the positive child on her right, ascends the steps of the high altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 1/2 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar and so to the tomb in the west) she draws

ALEISTER CROWLEY THE OTO GNOSTIC MASS

d enters with the ewer and the salt. the virgin enters with the sword and the paten. the child enters with the censer and the perfume. they face the deacon, deploying into line, from the space between the two altars. the virgin: greeting of earth and heaven! all give the hailing sign of a magician, the deacon leading. the priestess, the negative child on her left, the positive child on her right, ascends the steps of the high altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the tomb in the west) she draws he

ALEISTER CROWLEY THE SWORD OF SONG

bel i bewail me (funny how english seems to fail me) so, as a surgeon to a man, sir, 185 let me excise your christian cancer impersonally, without vanity, just in pure love of poor humanity! here s just the chance you d have! behold the warm sun tint with early gold 190 yon spire: to-day s event provide my text of wrath ascension-tide! oh! tis a worthy day to wrest hate s diadem from jesus crest! ascends he? tis the very test 195 by which we men may fairly judge, from the rough roads we mortals trudge or god s paths paved with heliotrope, the morals of the crucified (both standpoints joined in one, i hope, 200 in metaphysic s stereoscope) but for the moment be denied a metaphysical inspection bring out the antiseptic soap! we ll judge the christ by simple section, 205 and strictly on the m

e exults and torture springs, a lion an anguished flesh and blood, a vulture on ill-omen wings, a cannibal74 on human food. nor do i cry the scoffer s cry 710 that christians live and look the lie their faith has taught them: none of these inspire my life, disturb my peace. i go beneath the outward faith find it a devil or a wraith, 715 just as my mood or temper tends! and thus to-day that christ ascends, i take the symbol, leave the fact decline to make the smallest pact with your creative deity, 720 and say: the christhood-soul in me, risen of late, is now quite clear even of the smallest taint of earth. supplanting god, the man has birth( new birth you ll call the same, i fear) 725 transcends the ordinary sphere and flies in the direction x (there lies the fourth dimension) vex my soul

0 he s gone his belly filled enough! this robert-browning-manqu stuff! twill serve mercutio s scratch! to show where god and i are disagreed. there! i have let my feelings go 775 this once. again? i deem not so. once for my fellow-creature s need! the rest of life, for self-control,81 for liberation of the soul !82 this once, the truth! in future, best 780 dismissing jesus with a jest. ah! christ ascends ?83 ascension day? old wonders bear the bell84 away? santos-dumont, though! who can say? 25 poem dissimilar to its predecessor. will it lead somewhere this time? reflections on the weather, proper to beginning a conversation in english. autobiography of bard. lehrjahre. wanderjahre. the magician of paris. how clever i am! to-day thrice halves the lunar week since you, indignant, heard me s

awa tae burma, whaur th groond be firmer tae speer th mekong, chin chin! sae long [long sald be lang: she ll no care a whang] ye re rautional babe, audra mcabe. note the curious confusion of personality. this shows absence of ego, in pali anatta, and will seem to my poor spiritually-mind friends an excuse for a course of action they do not understand, and whose nature is beyond them. 782. christ ascends.82 and i tell you frankly that if he does not come back by the time i have finished reading these proofs, i shall give him up. 783. bell.83 the folios have bun. notes to pentecost 22. with sacred thirst.1 he, soul-hydroptic with a sacred thirst. a grammarian s funeral. 23. levi.2 ceremonial magic is not quite so silly as it sounds. witness the following masterly elucidation of its inner qu

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

lied. whilst he has been thus withdrawn within himself, with all his forces centred in his heart, the attendant lodge of masters have been performing certain ceremonies and chanting certain words, preparatory to the appearance of the initiator upon the throne, and the wielding of the rod. the hierophant has hitherto been present, but the work has been handled by the lodge and the sponsors. he now ascends to the place of power, and the rod is brought to him by its legitimate custodians. it is not possible here to publish the details of the next stage, beyond using the description as embodied in the words "fire descends from heaven" through the utterance of certain words and phrases, which are one of the secrets of initiation, and which vary with each initiation, the electrical force to be e

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

h ether, and the seven heavenly men, whose bodies they are, function normally on the fourth plane of the system, the buddhic or the fourth cosmic ether. when man has attained the consciousness of the buddhic plane, he has raised his consciousness to that of the heavenly man in whose body he is a cell. this is achieved at the fourth initiation, the liberating initiation. at the fifth initiation he ascends with the heavenly man on to the fifth plane (from the human standpoint, the atmic, and at the sixth he has dominated the second cosmic ether and has monadic consciousness and continuity of function. at the seventh initiation he dominates the entire sphere of matter contained in the lowest cosmic plane, escapes from all etheric contact, and functions on the cosmic astral plane. the past sol

ether solar or planetary, they produce conditions whereby the etheric, and the dense physical become a unit. they represent a peculiar type of electrical force; their work is to blend and fuse, and above all else they are the "transmuting fires" of the system, and are those agents who pass the life of god through their bodies of flame as it descends from the higher into the lower, and again as it ascends from the lower into the higher. they are connected in their highest groups with that portion of the logoic head centre which corresponds to the heart, and here is the clue to the mystery of kama-manas. the kamic angels are vitalised from the "heart" centre and the manasic angels from the logoic head centre, via the point within that centre connected with the heart. these two dominating gro

t parts, and sees "before his mind's eye" the consummated product of the egoic meditation as he has succeeded in bringing it through. this produces what is here called "the secondary note" the first being the note emanating from the ego on its own plane, which awakened the "reflection" and called forth response. the vibration becomes stronger, and the note sounded by the man on the physical plane ascends and is heard upon the mental plane. hence, in all meditation that is of occult value, the man has to do certain things in order to aid in bringing about the results. he tranquilises his bodies in order that there be no impediment to the egoic intent, and listens for the "voice of the silence" he responds then to that voice consciously, and broods over the imparted plans. he then sounds the

arose from this one thing by adaptation. the father of it is the sun, the mother of it is the moon; the wind carries it in its belly and the mother of it is the earth. this is the father of all perfection, and consummation of the whole world. the power of it is integral if it be turned into earth. thou shalt separate the earth from the fire and subtle from the gross, gently with much sagacity; it ascends from earth to heaven, and again descends to earth; and receives the strength of the superiors and the inferiors so thou hast the glory of the whole world; therefore let all obscurity fly before thee. this is the strong fortitude of all fortitudes overcoming every subtle and penetrating every solid thing. so the world was created" emerald tablet of hermes. 277 12: man must understand the na

ALICE A BAILEY05 THE LIGHT OF THE SOUL

he probationary path. the old commentary which forms the esoteric basis of the inner teaching on raja yoga has some sentences which will be found of value here in conveying the correct concept "as the breath of fire streams upward through the system, as the fiery element makes its presence felt, that which is hindering is seen to disappear, and that which was obscure becomes illuminated. the fire ascends and barriers are burned; the breath expands, and limitations disappear. the seven, hitherto quiescent, stir to life. the ten portals, sealed and closed or partially ajar, swing wide. the five great means of contact rush into activity. obstacles are overcome, and barriers no longer hinder. the purified one becomes the great receiver and the one is known" in these words the purification by f

certain lines found in relation to the symbolism of the five-pointed star. they are as follows "the plunge is downward into matter. the point descends, darts through the watery sphere and pierces into that which looms inert, immobile, darkling, silent and remote. the point of fire and stone unite, and harmony and union on the downward path are reached "the flight is upward into spirit. the point ascends, lifting the two behind and reaching out the- 219- the light of the soul copyright 1998 lucis trust three and four towards that which lies behind the veil. the water fails to quench the point of fire; thus fire meets fire and blends. harmony, union on the upward arc are reached. thus shall the sun move northward" 15. these two, consciousness and form, are distinct and separate; though form

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

the western, hindu, moslem and far-eastern esoteric traditions. the truth we so rashly term unattainable awaits us there in unchanged and changeless majesty, veiled indeed from hasty and scornful eyes but ever increasingly apparent to earnest unbiased seekers. according to plotinus, the act of contemplation which essentially constitutes the life of every individual and that of mankind as a whole, ascends gradually and by a natural and inevitable progression from nature to soul, from soul to pure intellect, from intellect to the supreme 'one. if this be so, the present preoccupation with psychic or quasi-psychic matters of the more advanced representative of western thought and science, may or rather must sooner or later be succeeded by an equally serious attention to matters of higher and

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

higher approaches to truth. this is frequently brought about by forcing them to question all the conclusions of the past. we have all disciples and initiates of all degrees to enter the secret place of initiation with a sense of blindness (or loss of direction) and with a feeling of complete destitution. the disciple needs to bear in mind that he has to become "a moving point and hence a line; he ascends towards the hierarchy and assumes the correct spiritual attitude but, at the same time, he descends into what he erroneously regards as the depth of human difficulty and iniquity (if necessary, preserving always his spiritual integrity but learning three important lessons: 1. the recognition that he shares all human tendencies, good and bad, and hence is able to serve. 2. the discovery tha

e ray as that of the soul concerned) becomes aware of what is esoterically called "a downward gazing soul" on the path of discipleship, the ego is all the time consciously aware of the striving personality and there comes a stage when (towards the end of the path of evolution) the soul recapitulates the evolutionary processes of involution and evolution. soul energy descends and personality force ascends and this takes place through a process of conscious descents and ascents. i refer here to the process which is undertaken by the soul under hierarchical impulse, and not to that in which the personality invokes the soul under the desperate need brought about in the lower consciousness by the gradual cessation of desire- 550- discipleship in the new age- volume i copyright 1998 lucis trust

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

archives over seven thousand years ago. death in scorpio is of a different nature and is also described in the same ancient writing in the following words. ancient one dies by drowning. such is the test. the waters envelop him and there is no escape. he drowns. the fires of passion are then quenched. the life of desire ceases its appeal and to the bottom of the lake he now descends. later, he re-ascends to earth where the white horse waits his coming. and this he mounts, proceeding towards the second death (that is, towards pisces. the reference here to sagittarius is clear. the disciple after the death of the personality and after the killing out of desire goes on towards pisces where again he dies "unto an eternal resurrection" in scorpio there is the death of the personality, with its

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

nd the second by the word. the writing which i have in mind concerns the light, and the word which abstracts it from the form or focusses it within the form "bear in mind, o chela, that within the known spheres naught is but light responsive to the word. know that that light descends and concentrates itself; know that from its point of chosen focus, it lightens its own sphere; know too that light ascends and leaves in darkness that which it in time and space illumined. this descending and ascension men call life, existence and decease; this we who tread the lighted way call death, experience and life. light which descends anchors itself upon the plane of temporary appearance. seven threads it outward puts, and seven rays of light pulsate along these threads. twenty one lesser threads are r

as life proceeds, the quality of light appears; dim and murky it may be, or radiant, bright and shining. thus do the points of light within the flame pass and repass; they come and go. this men call life; they call it true existence. they thus delude themselves yet serve the purpose of their souls and fit into the greater plan. and then a word sounds forth. the descended, radiating point of light ascends, responsive to the dimly heard recalling note, attracted to its emanating source. this man calls death and this the soul calls life. the word retains the light in life; the word abstracts the light, and only that is left which is the word itself. that word is light. that light is life, and life is god. the manifestation of the etheric body in time and space has in it what has been esoteric

subtly condition the personality. the other five energies which are present are the ray of the mind or the conditioning force of the- 349- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust mental body; the ray of the emotional nature, and the ray of the physical body, plus a fourth ray which is that of the personality. the ray of the physical body esoterically "ascends upward towards juncture, whereas the others all move down" to quote an ancient writing. the ray of the personality is a consequence or result of the vast cycle of incarnations. you have therefore: 1. the monadic ray. 2. the soul ray. 3. ray of the mind. 4. ray of the emotions. 5. ray of the physical body. 6. ray of the personality. 7. the planetary ray. the planetary ray is always the thir

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

tion and resurrection. the bridge is now built. thin and tenuous may be its strands at the beginning, but time and active understanding will slowly weave thread after thread until the bridge stands finished, stable and strong and capable of being used. it must perforce be used, because there is now no other medium of intercourse between the initiate and the one whom he now knows to be himself. he ascends in full consciousness into the sphere of monadic life; he is resurrected from the dark cave of the personality life into the blazing light of divinity; he is no longer only a part of humanity and a member also of the hierarchy, but he belongs to the great company of those whose will is consciously divine and who are the custodians of the plan. they are responsive to impression from shambal

ANALYSIS OF THE 5 6 INITIATION

e chief adept, who the aspirant has often seen as just a person, but now sees him as the divine link with the third order and a representative of his higher genius. the chief adept beckons the risen osiris from y in twlyxa. the risen osiris sees the cross, and a dim light from within the vault, representative of his/her full glory, unfolds before him. it is at this moment that the new adept's jwr ascends into his/her neschamah and touches the light and life of the bornless within. he is beyond hell and beyond death. the door is opened wide, and a full influx of light can now be seen by the new adept. now he/she sees the cross again, not the cross of suffering, but the rose and cross of light and life. he/she hears "i am amoun, the concealed one" now osiris, the new adept, says before the s

BASIL VALENTINE TWELVE KEYS

performs without any clothing but that which she was arrayed withal at the moment of her birth. in the same way our bridal pair, apollo and diana, are arrayed in splendid attire, and their heads and bodies are washed with various kinds of water, some strong, some weak, but not one of them exactly like another, and each designed for its own special purpose. know that when the moisture of the earth ascends in the form of a vapour, it is condensed in the upper regions, and precipitated to the earth by its own twelve keys of basil valentine 30 of 95 weight. thus the earth regains the moisture of which it had been deprived, and receives strength to put forth buds and herbs. in the same way you must repeatedly distil the water which you have extracted from the earth, and then again restore it to

BLAVATSKY H P ANTHROPOGENESIS

ery of life down into the region of animalism and bestiality. for, as the zohar shows, that matronethah (shekinah, the wife of metatron symbolically "is the way to the great tree of life, the mighty tree" and shekinah is divine grace. as explained: this tree reaches the heavenly vale and is hidden between three mountains (the upper triad of principles, in man. from these three mountains, the tree ascends above (the adept's knowledge aspires heavenward) and then redescends below (into the adept's ego on earth. this tree is revealed in the day time and is hidden during the night, i.e, revealed to an enlightened mind and hidden to ignorance, which is night (see zohar i, 172, a and b "the tree of the knowledge of the good and the evil grows from the roots of the tree of life (comm) but then al

BLAVATSKY H P COSMOGENESIS

g. it is the magical agent par excellence, and designates in hermetic philosophy "life infused into primordial matter" the essence that composes all things, and the spirit that determines their form. but there are two secret hermetical operations, one spiritual, the other material-correlative, and for ever united "thou shalt separate the earth from the fire, the subtile from the solid. that which ascends from earth to heaven and descends again from heaven to earth. it (the subtile light, is the strong force of every force, for it conquers every subtile thing and penetrates into every solid. thus was the world formed (hermes. it was not zeno alone, the founder of the stoics, who taught that the[[footnote(s* see next note* od is the pure life-giving light, or magnetic fluid; ob the messenger

n an appropriate smaller plane for every "form" from the "mineral" monad up to the time when that monad blossoms forth by evolution into the divine monad. but all the time it is still one and the same monad, differing only in its incarnations, throughout its ever succeeding cycles of partial or total obscuration of spirit, or the partial or total obscuration of matter- two polar antitheses- as it ascends into the realms of mental spirituality, or descends into the depths of materiality. to return to "esoteric buddhism" it is there stated with regard to the enormous period intervening between the mineral epoch on globe a, and the man-epoch* that "the full development of the[[footnote(s[[footnote continued from previous page] earth as a plank of salvation for the personalities in which it in

. 13-15* see next footnote. these elements of fire, air, etc, are not our compound elements* this "consciousness" has no relation to our consciousness. the consciousness of the "one manifested" if not absolute, is still unconditioned. mahat (the universal mind) is the first production of the brahma-creator, but also of the pradhana (undifferentiated matter[[vol. 1, page] 217 teachings contrasted. ascends and the female grosser or more material principle (in) is precipitated into the universe of substance, when a separation occurs between the celestial and the terrestrial. from this the female, the mother, the first rudimentary objective being is born. it is ethereal, without form or sex, and yet it is from this and the mother that the seven divine spirits are born, from whom will emanate t

lonians passed over this principle in silence "to that god" says porphyry, in[[peri apoches empsuchon "who is above all things, neither external speech ought to be addressed, nor yet that which is inward" hesiod begins his theogony with "chaos of all things was the first produced* thus allowing the inference that its cause or producer must be passed over in reverential silence. homer in his poems ascends no higher than night, whom he represents zeus as reverencing. according to all the ancient theologists, and to the doctrines of pythagoras and plato, zeus, or the[[footnote(s* see "magazine" for april, 1797[[etoi men protista chaos genet; geneto] being considered in antiquity as meaning "was generated" and not simply was (see "taylor's introd. to the parmenides of plato" p. 260[[vol. 1, pa

BLUE EQUINOX

d enters with the ewer and the salt. the virgin enters with the sword and the paten. the child enters with the censer and the perfume. they face the deacon, deploying into line, from the space between the two altars. the virgin: greeting of earth and heaven! all give the hailing sign of a magician, the deacon leading. the priestess, the negative child on her left, the positive child on her right, ascends the steps of the high altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the tomb in the west) she draws he

sunlight of the spirit, glories untold, unseen by any save the eye of soul. these gates are described in the third treatise. the words .spirit. and .soul. are highly ambiguous, and had better be regarded as poetic figures, without a technical meaning being sought. 60. there is but one road to the path; at its very end alone the voice of the silence can be heard. the ladder by which the candidate ascends is formed of rungs of suffering and pain; these can be silenced only by the voice of virtue. woe, then, to thee, disciple, if there is one single vice thou hast not left behind. for then the ladder will give way and overthrow thee; its foot rests in the deep mire of thy sins and failings, and ere thou canst attempt to cross this wide abyss of matter thou hast to lave thy feet in waters of

BOOK T

s, good luck and fortune; love, gladness, kindness, liberality. binah of hb:h (plenty, hospitality, eating and drinking, pleasure, dancing, new clothes, merriment. therein the angels hb:rahal and hb:ybmyh are lords. lvi. the lord of blended pleasure four of chalices four cups: the two upper overflowing into the two lower, which do not overflow. an angelic hand grasps a branch of lotus, from which ascends a stem bearing one flower at the top of the card, from which the white water flows into the two upper cups. from the centre two leaves pass right and left, making, as it were, a cross between the four cups. above and below are the symbols moon and cancer for the decan. success or pleasure approaching their end. a stationary period in happiness, which may, or may not, continue. it does not

BOOK OF PLEASURE

constant harmony. but directly we believe, we are liars- and become identified with pain, yet pain and pleasure are one and the same. therefore believe nothing, and you will have reverted to a simplicity which childhood has not yet attained. the fool asks how? as we must believe in pleasure and pain. now if we could suffer them simultaneously (pain and pleasure) and hold fast to a principle that ascends, that allows the ego vibration above them, should we not have reached the ecstasy? now the belief is the "ego" yet separates it from heaven as your body separates you from another's. therefore by retaining the belief in the "not necessity (when conceiving, the ego is free. the emotion of laughter is exhaustion, the early suffering hence by making this emotion a "mental state" at the time o

CHRONOLOGIA RORISPERGIUS

e, 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 studying in constantinople, received an annotated copy of the hermetica from a scholar from harran. 1052-1127 ibn al-sid al batalyawsi kitab al- hada'iq or "the book of imaginary circles" ladder by which the soul ascends and descends(influenced by the "epistles of the brethren of purity) popular in medieval spain and provence -translations made by kabbalists moses ibn tibbon and samuel ibn motot 1054 rome splits from orthodox church, forms catholic church 1058-1111 ghazali (persian muslim scholar and mystic) 1060 r. solomon ibn gabirol said to have created a woman 1062-1110 petrus alfonsi proof of the trin

balist "menorat kesef" equates the merkabah ladder with jacob's ladder and reintroduces the universal soul as propounded by batalyawsi. 1282-1288 arnald villanova studies hebrew and joachimist literature perhaps meets abraham abulafia. 1283 "ars demonstrativa" ramon llull. on the letters a+ t (prefigures later *azoth* formulations)circle, square, and triangle can represent everything in creation. ascends the ladder of being through the elemental to the triune structure of the divine. c. 1285 hugh de digne dies. franciscan joachite hermit of hyeres. c.1285 ya aqob ben elia of venice translated into hebrew the major introduction to the beliefs of astrological science written by abu ma shar. 1286 abulafia, abraham hayei ha olam ha-ba (italy. guiard of cressonart in paris expounding to beguins

DIABOLUS

ally blacks out and forgets the meaning of his rite. by doing this, he falls into unconsciousness or delirium from which the concept of i does not exist. this is the sethian test if you will, from testing the essence of yourself does your ability to become something better manifest into something greater. observe the illustration by aos entitled the death posture, here the skull masked individual ascends from the sigil itself, on the very left hailed by set who stands upon the alpha and omega, called also azoth and azothoz7, a dualistic sigillic formula of the adversary. here set is the lord of sorcery, by his nature of opposition does the self grow stronger through the rebellion of stasis and the fall into darkness the face becomes a skull through self-love. modern sorcery and magick is v

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ed by the sun. its symbol is the lion, and its glyph is said to be a modified version of the initial letter of its greek name. it takes its name from the latin word for lion. leo is associated with the back and, especially, the heart. the association of leo with the heart is the astrological basis for the common expression lion hearted. leo is hot, dry, commanding, and very barren. when this sign ascends in a nativity, the individual has a tall and powerful frame and is well shaped, with an austere countenance, light, yellowish hair, large piercing eyes, commanding aspect, and ruddy complexion. the character is fierce and aggressive, yet open, generous, and courteous. this sign is more modified by planetary influences than any other. leo governs woods, forests, deserts and hunting grounds

e. sources: bracelin, jack l. gerald gardner: witch. london: octagon press, 1960. valiente, doreen. the abc of witchcraft past and present. new york: st. martin s press, 1973. athanor according to philostratus in his life of apollonius, athanor is an occult hill surrounded by mist except on the southern side, which is clear. it has a well, which is four paces in breadth, from which an azure vapor ascends, which is drawn up by the warm sun. the bottom of the well is covered with red arsenic. near it is a basin filled with fire from which rises a livid flame, odorless and smokeless, and never higher or lower than the edge of the basin. also there are two black stone reservoirs, in one of which the wind is kept, and in the other the rain. in extreme drought the rain cistern is opened and clou

er self.in physical embodiment. the masters have taught a variety of disciplines that use prayers, mantras, and decrees to help purify the soul. these are used in conjunction with the violet flame of transmutation, the sacred spiritual fire of the holy spirit, which allows a balancing of errors of the soul in this and previous incarnations. after the process of purification is completed, the soul ascends to the divine source, from which it originated. through the 1980s the church was the subject of considerable controversy, especially from the anticult movement and from some neighbors in montana who opposed its moving into the sparsely populated community. also, the church has a survivalist perspective, and members built and stocked a number of underground facilities should disaster ever s

ad. owing to the brain s momentum, i have seen a dying person, even at the last feeble pulsebeat, rouse impulsively and rise up in bed to converse with a friend; but the next instant he was gone.his brain being the last to yield up the life principle. the golden emanation, which extends up midway to the ceiling, is connected with the brain by a very fine life-thread. now the body of the emanation ascends. then appears something white and shining, like a human head; next, in a very few moments, a faint outline of the face divine; then the fair neck and beautiful shoulders; then, in rapid succession, come all parts of the new body down to the feet.a bright shining image, a little smaller than its physical body, but a perfect prototype, or reproduction in all except its disfigurements. the fi

l things arose from this one by adaptation; the father of it is the sun, the mother of it is the moon; the wind carries it in its belly; the nurse thereof is the earth. this is the father of all perfection, or consummation of the whole world. the power of it is integral, if it be turned into earth. thou shalt separate the earth from the fire, the subtle from the gross, gently with much wisdom; it ascends from earth to heaven, and again descends to earth; and receives the strength of the superiors and of the inferiors.so thou hast the glory of the whole world; therefore let all obscurity flee before thee. this is the strong fortitude of all fortitudes, overcoming every subtle and penetrating every solid thing. so the world was created. hence were all wonderful adaptations of which this is t

sends the first life wave through the aspect of activity into the multitude of bubbles in the ether, and thereby forms the various kinds of matter. the universe having been thus far prepared, the second life wave is sent through the aspect of wisdom, which, bringing with it life as we usually understand that term and penetrating matter from above, gradually descends to the grosser forms and again ascends to the finer forms. in its descent, this life wave makes for an ever-increasing heterogeneity, but in its ascent the process is reversed and it makes for an ever-increasing homogeneity. the work of creation is now far enough advanced to permit the creation of humanity, for matter has now been infused with the capacity of form and provided with life, and the logos, therefore, through the as

at plan was thwarted by lucifer, who revolted and was entrapped in matter. god is now using matter as a filter through which the impure spirits can be purified. on earth, spirits are given the opportunity to return to god. jesus came to earth to speed the redemptive process. through the imitation of christ, the individual can learn to love god and his neighbor. reborn, the soul drops the body and ascends to the new jerusalem. meanwhile, on earth, christ will return in the near future to recreate the earth and establish the millennium. the current social turmoil is a sign of his near return. when he appears, lucifer and the earthbound souls will have to make an ultimate choice. those who refuse god and continue in rebellion will be destroyed. support for lorber s revelations is strongest in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ans, the illuminati, down to the freemasons of modern times. modern occultists translate the meaning of the pentagram as symbolic of the human soul and its relation to god. the pentagram is placed with one point in the ascendant. that point represents the great spirit, god. a line drawn from there to the left-hand angle at the base is the descent of spirit into matter in its lowest form; where it ascends to the righthand angle, it typifies matter in its highest form: the brain of man. from here, a line is drawn across the figure to left angle, representing man s development in intellect; while progress in material civilization, the point of danger from which all nations have fallen into moral corruption, is signified by the descent of the line to right angle at the base. the soul of man be

ter. if it should pass over the mount of jupiter to the edge of the hand and travel round the index finger, it is called solomon s ring and indicates ideality and romance; it is also a sign of occult power. points or dots in this line may show illness if black, and if white love affairs, while islands on the heart line indicate disease. if the line of fate or saturn rises from the lunar mount and ascends towards the line of the palmer, raymond alfred encyclopedia of occultism& parapsychology. 5th ed. 1174 heart, it is a sign of a rich marriage. if it extends into the third phalange of saturn s finger it shows the sinister influence of that planet. a double line of fate is ominous. there are also numerous other lesser lines and marks the hand contains, which are detailed in a number of book

monuments compels us to acknowledge that it was taken seriously until paganism died a natural death, and that all who played any part in it did so with the utmost respect. they had been brought up from childhood to believe that divine souls animated the statues, to approach these living statues only in the most respectful dread and awe. their mental attitude was that of the modern- day priest who ascends the altar. no sooner has he donned the sacerdotal garb and repeated the first few sacramental words than he no longer belongs to himself but to the sacrifice he is about to consummate; he knows that at this voice and gesture the elements will change into precious blood and flesh, and he continues unperturbed the work which he is certain he can accomplish. such a reverential attitude to man

FAUST

rumpet summon us, wooing, calling to pleasure, oft to undoing. that is a storming! life in its splendour! maidens and castles both must surrender. bold is the venture, grand is the pay! then are the soldiers off and away. faust and wagner. faust from the ice they are freed, the stream and brook, by the spring s enlivening, lovely look; the valley s green with joys of hope; the winter old and weak ascends back to the rugged mountain slope. from there, as he flees, he downward sends an impotent shower of icy hail streaking over the verdant vale. ah! but the sun will suffer no white, growth and formation stir everywhere, twould fain with colours make all things bright, though in the landscape are no blossoms fair. instead it takes gay-decked humanity. now turn around and from this height, loo

and in air and water. and when the storm roars screeching through the forest, when giant fir tree plunges, sweeping down and crushing neighbouring branches, neighbouring trunks, and at its fall the hills, dull, hollow, thunder: then leadest thou me to the cavern safe, show st me myself, and my own heart becomes aware of deep mysterious miracles. and when before my gaze the stainless moon soothing ascends on high: from rocky walls and from damp covert float and soar about me the silvery forms of a departed world and temper contemplation s austere joy. oh, that for man naught perfect ever is, i now do feel. together with this rapture that brings me near and nearer to the gods, thou gav st the comrade whom i now no more can do without, though, cold and insolent, he lowers me in my own sight

rtureth itself and thee with its foreboding presence? gretchen woe! woe! would i were free of thoughts that go within me hither and thither against my will! choir. dies irae, dies illa solvet saeclum in favilla. sound of the organ. evil spirit wrath grips thee! the last trumpet sounds! the graves are trembling! and thy heart, from rest in ashes to flaming torments raised up, re-created, trembling ascends! gretchen would were away from here! it seems to me as if the organ would stifle my breathing, as if my inmost heart were melted by the singing. choir. judex ergo cum sedebit, quidquid latet adparebit, nil inultum remanebit. gretchen i m stifling here! the walls and pillars imprison me! the vaulted arches crush me- air! evil spirit hide thyself! sin and shame remain not hidden. air? light?

ngeful being; now lost in air, now clearly drawn, it dallies, shedding sweet coolness round us even when fleeing! the rainbow mirrors human aims and action. think, and more clearly wilt thou grasp it, seeing life is but light in many-hued reflection. the emperor s palace the throne-room the state council awaiting the emperor. trumpets. courtiers of all kinds enter, splendidly dressed. the emperor ascends the throne, at his right hand the astrologer. emperor. i greet you, faithful friends and dear, assembled here from far and wide. i see the wise man at my side, but wherefore is the fool not here? a squire. a pace behind your mantle s sweep there on the stairs he fell in a heap; they bore away that load of fat, but dead or drunk? no one knows that. a second squire. now at a swift, amazing p

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the qabalistic tree is denoted as the central column. the side channels on the chakric tree are called the ida and the pingala; and on the qabalistic tree, the columns of the right and the left. the side channels play a much more prominent role in the qabalah than they do in the tantras. 3' 8: h" 2: 2 2:e 8% 2 f# chakra system the kundalini, as chitshakti (the energy of consciousness, awakens and ascends the chakric tree, opening the chakric lotuses along the sushumna on her way to unite with her husband shiva in the ajna chakra at the forehead. the ascent by the kundalini is also called the satchakrabheda, the piercing of the six centers. in the chintamanistava, attributed to the incarnate sage sri shankaracharya, it says: this family woman (kundalini, entering the royal road (shushumna

a, central column of the tree, taking rest at intervals in the secret places (chakras, sefiroth, embraces the supreme spouse (in the ajna chakra, forehead center) and makes the nectar to flow (in the sahasrara chakra, sefirah crown/above. 39 the ascent of the tree of life by the shekhinah is called shabat (tbs, sabbath. the shekhinah is said to be in exile in the lower worlds. on the sabbath, she ascends via the sefiroth 2) 1 6) 5% 1 j #1) 1 5+ 1# 8- f e 35 (spheres) of the central column of the tree of life and unites with her husband lord hvhy in the upper worlds. this is echoed in the song of rabbi yitza aq luria, commonly found in hebrew prayer books: lekah dodee likraht calah penay shabat neqabalah( come my beloved to meet the bride, face of sabbath to receive )40 the meditation pract

es in the two side columns, and the four qabalistic worlds manifest as self-consistent planes of existence. the four qabalistic worlds will be discussed in the next section. 5' 8: h" 2: 2 2:e 8% these three distinct columns play a prominent role in the different ways the tree can be ascended. when the spiritual energy (called shekinah in hebrew and kundalini or chitshakti in sanskrit) awakens, it ascends the tree of life in various ways, expanding and moving the consciousness through successive planes of existence. each different path up the tree is known as a working tree. the entire spectrum of trees of life is also known collectively as angelic or enochian tree language. angelic tree language consists of various types of working trees and trees of perfection (figure 3.6. mystics seeking

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

namely pessimist gnosis, or optimist gnosis.1 for the pessimist (or dualist) gnostic, the material world heavily impregnated with the fatal influence of the stars is in itself evil; it must be escaped from by an ascetic way of life which avoids as much as possible all contact with matter, until the lightened soul rises up through the spheres of the planets, casting off their evil influences as it ascends, to its true home in the immaterial divine world. for the optimist gnostic, matter is impregnated with the divine, the earth lives, moves, with a divine life, the stars are living divine animals, the sun burns with a divine power, there is no part of nature which is not good for all are parts of god. the following accounts of the contents of the five hermetic writings chosen are partly ana

ficino's "plotinising" of celestial images, and preparing the way for the lists of such images upon which the magic memory system is based. the lists of these images take up a considerable part of the book.5 they are arranged in thirty groups, each subdivided into sets of five, making one hundred and fifty images in all. first come the images of the thirty-six decans, beginning, of course, there ascends in the first face of aries a dark man, of immense 1 op. lat, ii(i, pp. 20 ff. 2 ibid, p. 54. 3 see above, p. 190. 4 op. lat, ii(i, pp. 41 ff. 5 ibid, pp. 135-57- 195 giordano bruno: first visit to paris stature, with burning eyes, angry face, and clothed in a white garment' the fearless bruno does not hesitate to inscribe on his memory the images of the egyptian decan demons. as e. garin h

e had time to determine anything about her, mars jumps up and demands furiously that her image shall remain in the sky because her character so much resembles the spanish character (cassiopeia was punished by neptune for boasting of being fairer than the nereids) but her pride, arrogance, and falsehood are made to go down out of heaven, in spite of pro- spanish mars's plea for her, and simplicity ascends in her place.3 it is clear, by implication, that catholic spain represents another kind of pedantry, making for war and social disruption. in contrast, under gemini, cupid, apollo, mercury, saturn, venus speak in favour of love, friendship, and peace which are to replace partiality.4 under libra, we learn that the balance must go down to look into injustices on earth, amongst other things

ving beings magnify the infinite, the most simple, the most one, the most high, the most absolute cause, beginning and one.2 the unity of the all in the one is, cries bruno in an earlier passage in the de la causa, a most solid foundation for the truths and secrets of nature. for you must know that it is by one and the same ladder that nature descends to the production of things and the intellect ascends to the knowledge of them; and that the one and the other proceeds from unity and returns to unity, passing through the multitude of things in the middle.3 this is the philosophy conducive to magic, that the all is one, and that the magus can depend on the ladders of occult sympathies 1 this phenomenon needs further study. is it possible that there are some epicurean influences in the herme

could find such an association explicitly made, this would explain bruno's eroici furores as neoplatonic love frenzies directed towards hermetic gnosis. and one can find such a passage, and it is where one would expect, namely in cornelius agrippa, the authority whom we have found to have been so constantly consulted by our magician. the four degrees of furor, or enthusiasm, by which the soul re-ascends to the one, had been drawn up by ficino, from platonic sources, in his commentary on plato's symposium and elsewhere, as being, first the furor of poetic inspiration, under the muses; second, religious furor, under dionysius; third, prophetic furor, under apollo; fourth the furor of love, under venus. in this last and highest of the four degrees of inspiration, the soul is made one and rec

dom triumphant in the heavens, or eternity in the firmament surrounded by a troop of stars "expressing the stellifying of our british heroes; but one more great and eminent than the rest, which was over his head, figured his majesty. and in the lower part was seene a farre off the prospect of windsor castell, the famous seat of the most honourable order of the garter."2 so king charles the martyr ascends into the heavens, successor of henri iii as leader of the celestial reform, and the masque does imaginative and artistic magic to bring him success. through the undoubted influence on both works of bruno's spaccio, the coelum britannicum has the honour of being linked with shakespeare's love's labour's lost. and it proves that bruno's influence was still very much alive in england in the e

hagoraeis affirment authores, partem eorum theologiae varijsque caeremonijs et superstitionibus deditam fuisse; et proclus pythagoricus theologiam in numerorum contemplationc collocet.1 what, in general, i understand from this is that kepler, being well acquainted with the corpus hermeticum, regards its basic teachings as in conformity with pythagorean harmony, the eighth sphere to which the soul ascends (in c.h. xiii, with its 36 divisions, being related to the pythagorean four as the number of the soul. he also knows (and this opens up an entirely new world of sources for kepler) the christian hermetist tradition, by which the hermetica were connected with genesis and with st. john's gospel. kepler would thus have been fully able to recognise in fludd the basis of the latter's genesis-pi

FREEMASON BLUEBOOK

he deacons and stewards at the sides of the door with their rods crossed, and arranges the brethren in lines from the door to the chair, facing inwards. he then sends a past master to escort the grand lodge, which enters in procession, the grand tyler, however, remaining at the door. the grand lodge proceeds up to the east, and opens to the right and left, when the grand master passes through and ascends the master's platform, and the other grand officers pass to the righl of the master. the master receives the grand master according to ancient usage, with the private grand honors of masonry, and resigns to him the chair and the gavel, whereupon each other grand officer assumes his appropriate station in place of the corresponding officer of the lodge, and the brethren are seated. when the

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

ter with the greatest religious ardor, is seldom found, but should the people who go forth at christmas time in large numbers succeed in finding it they immediately set about preparing feasts under the tree upon which it grows; at the same time, in the most solemn manner, two white bulls are brought forth to be sacrificed. after the feast has been prepared and the sacrifice made ready, the priest ascends the tree and with a golden pruning-knife cuts the sacred branches of the mistletoe, dropping them into a white cloth prepared for the occasion. the bulls are then sacrificed and a prayer offered that "god would render his own gift prosperous to those on whom he has bestowed it" they believed that administered in a potion it would impart fecundity to any barren animal, and that it was a rem

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

sun rises you start to feel its light radiations and feel the light hitting the back of your eyes (which should be closed) as the sun rises you may like to use a prayer, affirmation or supplication, it is up to you. a more advanced technique used within the meso-american tradition is similar to the above except that you start to jog on the spot as you are preparing for the sun to rise. as the sun ascends you jog faster and faster until a sense of catharsis is experienced, and you experience an awakening by the solar force. if you prefer a more formal approach, you can find the more traditional four daily sun meditations in the various books on the hermetic order of the golden dawn, or alternatively, you may like to use some of the sun prayers found in works of akhenaton and the essenes. ha

GOETIA LUCIFERIAN

n mind. the black magician also understands the respect which is necessary with working with exterior forces which often relate in an interior context. this is the key to the goetic sorcery path which is for this reason considered dangerous. the path of magick is that godform of lucifer, the angel perfected. the luciferian spirit is fire born, alive, vigorous and strong in will and pride. lucifer ascends in the sun, and falls with the darkening of the moon. this is the path of magick itself as above, so below. the luciferian model is presented strongly in this book, as this is a gateway or key to the mind expanding and developing. no longer shall the horrid sickness of christianity be brought down in the goetic work no longer shall the weak of mind approach this tome without duress. the wa

res, therefore posing a dangerous tight rope walk of obsession/possession. consider the strength of will as the guide in the working, thus the reason for one being in direct contact with the hga/angel-serpent and envenomed with the light of set or the adversary. the names within the tetragrammaton represent the power of will that the magicians holds in the working, thus within the pentagram which ascends towards the luciferian realm of air. tetragrammaton is the formula of the holy guardian angel or higher self/daimon (genius. 26 soluzen in the center represents the shade or spirit which is summoned to come forth in the point, the very meeting place of spirits (the triangle and circle. bellatar is to speak that we may hear and understand thee (instinct and impulse, realization. bellonoy is

GOLDEN DAWN RITUALS ZAM6

the father of that one only thing is the sun, its mother is the moon, the wind carries it in its belly; but its nourse is a spirituous earth. that one only thing is the father of all things in the universe. its power is perfect, after it has been united to a spirituous earth. separate that spirituous earth from the dense or crude by means of a gentle heat, with much attention. in great measure it ascends from the earth up to heaven, and descends again, newborn, on the earth, and the superior and the inferior are increased in power. by this thou wilt partake of the honours of the whole world. and darkness will fly from thee. this is the strength of all powers. with this thou wilt be able to overcome all things, and to transmute all what is fine and what is coarse. in this manner the world w

GREY W G CONDENSATION OF KABBALAH

ing. later, the 31st path is approached. malchut to hod, 10 to 8. here kabbalists begin again with the familiar condition of their current ambient circumstances and advance towards the nearest inner state of glory or ambition. this is the path of glorification or honour which makes life in this world worth while and sometimes wonderful. next of course, the 30th path begins again in this world and ascends as far as netzach, the eighth concept of victory on the tree. everyone wants to achieve something in and with their lives. anything which counts as a victory gained by struggles with all the opposition encountered in earth-life. intentions of achieving such victory over the worst side of ones own nature should be very much included here. anything of a good over bad nature. these three path

HAMIL THE ROSICRUCIAN SEER

come as acloud-theypass thro' the space they unite themselves and enter the corporeal body of the mortals below, they know their actions, they do them without the knowledge of these beings, but still they are withthem-whenthey leave a stream of electricity continues between the aerial and corporeal being that unitesthem-inthis way they are united-however far apart, they arejoined-sothat when one ascends into the space above, or above that, or abovethat-oragain abovethat-thestream of electricity widens and even becomes stronger, that their thoughts and theirfeelings255their wishes and their wants can be conveyed to the beings that are above them. there is one of these beings attracted to nearly every one of those in the city. again above that space which is immediately over thecity-thereis

HELENA BLAVATSKY THE KEY TO THEOSOPHY

loved by him, is untrue to her, would you go and break her heart and beautiful dream by rudely awakening her to the reality? i think not. i say it again, such oblivion and hallucination-if you call it so-are only a merciful law of nature and strict justice. at any rate, it is a far more fascinating prospect than the orthodox golden harp with a pair of wings. the assurance that the soul that lives ascends frequently and runs familiarly through the streets of the heavenly jerusalem, visiting the patriarchs and prophets, saluting the apostles, and admiring the army of martyrs -may seem of a more pious character to some. nevertheless, it is a hallucination of a far more delusive character, since mothers love their children with an immortal love, we all know, while the personages mentioned in t

rent characteristic, heaven-aspiring mind (higher manas, and (b) the human quality of thinking, or animal cogitation, rationalized owing to the superiority of the human brain, the kama-tending or lower manas. one gravitates toward buddhi, the other, tending downward, to the seat of passions and animal desires. the latter have no room in devachan, nor can they associate with the divine triad which ascends as one into mental bliss. yet it is the ego, the manasic entity, which is held responsible for all the sins of the lower attributes, just as a parent is answerable for the transgressions of his child, so long as the latter remains irresponsible. q. is this "child" the "personality? a. it is. when, therefore, it is stated that the "personality" dies with the body it does not state all. the

INITIATION INTO HERMETICS

to stand upright and to feel imaginatively grasped and carried off with a whirling motion into the air. instead of being whirled into the air, one can imagine oneself being light as a feather and being pushed of the earth. this is left to the concentration of every individual. after several attempts the magician will find out for himself which method is 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 beco

ISIS UNVEILED

e strengthened by phenomena of a superior (mler "tbey are never seen, either in the neighborhood of, or even in- side the temples, except at the grand quinquennial festival of the fire. on that occasion they appear about the middle of the night, on a plat- form erected in the center of the sacred lake, hke so many phantoms, and by their conjurations they illumine the space. a fie^ column of light ascends from around them, rushing from earth to iwaven. un- familiar sounds vibrate through the air, and five or six liimdred thousand hindfis, gathered from every part of india to contemplate these demi- gods, throw themselves with their faces buried in the dust, invoking the souls of their ancestors" let any impartial person read le tpinturw done le monde, and he cannot believe that this" implac

until the plan for arranging[ laium dupoaitvmis] is ready; it threads through mm from his head to his feet; and in him pn the concealed adam] is the figure of a man "whoso wishes to have an insight into the sacred unity, let him con- sider a flame rising from a burning coal or a burning lamp. he will see first a two-fold light a bright white, and a black or blue h^t; the white light is above, and ascends in a direct li^t, while the blue, or dark light, is below, and seems as the chair of the former, yet both are so in- timately connected together that they constitute only one flame. the seat, however, formed by the blue or dark hght, is again connected with the burning matter which is umier it again. the white ught never changes its color, it always remuns white; but various shades are obs

e blue or dark hght, is again connected with the burning matter which is umier it again. the white ught never changes its color, it always remuns white; but various shades are observed in the lower light, whilst the lowest light, moreover, takes two directions; above, it is connected with the white light, and bdovj with the burning matter. now, this is constantly consuming itself, and perpetually ascends to the upper li^t, and thus everything mages into a single unity" such were the ancient ideas of the trinity in the unity, as an ab- straction. man, who is the microcosm of tiie macrocosm, or of the 532. idrak ztdak. ii, j 78; ztaar. iii. p. 288 b, amsl td, 1714. 533. idrak zutah. ii, 5 3. s34. ibid, ii, 63; vii. f fi 177-187. 535. jam tcni quoniam hoc in loco recondita est ilia plane non

KETAB E SIYAH

which falls. there is more than this alone and greater calamity to be seen in the unending cycles of the sky. this conjunction shall be observed upon that very night of ruin that heaven's star forever fades and is forgotten by the astral spheres, bringing calamity upon the elohim and erasing their august domain from the pages of future history. the second reason is this: this new planet which now ascends 52 is destined to reach the utmost zenith that exists, exalted, in the sky. but this is not the totality of all that i have visioned by my most potent and arcane art. once it attains this highest point within the arches of the sky, never shall it fall from there, remaining constant and eternal, as though it were the very keystone that kept the sky from falling in. now i have heard my broth

h falls. there is more than this alone and greater calamity to be seen in the unending cycles of the sky. this conjunction shall be observed 113 upon that very night of ruin that heaven's star forever fades and is forgotten by the astral spheres, bringing calamity upon the elohim and erasing their august domain from the pages of future history. the second reason is this: this new planet which now ascends is destined to reach the utmost zenith that exists, exalted, in the sky. but this is not the totality of all that i have visioned by my most potent and arcane art. once it attains this highest point within the arches of the sky, never shall it fall from there, remaining constant and eternal, as though it were the very keystone that kept the sky from falling in. now i have heard my brother

LAITMAN M BASIC CONCEPTS IN KABBALAH

in the second. kabbalah defines the first system as the order of creation of worlds and sefirot, and the second as the attainments or levels of prophecy and spirit. the second system teaches that people who wish to attain the ultimate degree should follow the laws of the first t h e m e t h o d o f p e r c e p t i o n i n k a b b a l a h 19 system, which are the laws studied in kabbalah. when one ascends in these degrees, the second factor is born within. this is spirituality. the corporeal world is full of forces and phenomena that we do not feel directly, such as electricity and magnetism, but even small children are familiar with their names and the results of their actions. for example, although our knowledge of electricity is limited, we have learned to utilize this phenomenon for our

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

a part of the creator, a tiny element of him. this element is known as "the root of the soul" the creator places the soul into the body so it can elevate the body s desires when the soul rises and merges with the creator again. in other words, the soul is placed into the body when a person is born into this world to overcome the desires of the body. by overcoming the desires of the body, the soul ascends to the same spiritual level it descended from, experiencing far greater pleasures than it had in its initial state when it was part of the creator. at this point, a tiny element is transformed into a whole spiritual body, and is 620 times greater than was the original element before it descended into this world. thus, in its complete state, the spiritual body of the soul consists of 620 pa

only be caused when one senses a shortage of something, man is constantly aware of those shortcomings that compel him to seek ways of growing. if man stops at any level of spiritual development, then he is pushed down in his perceptions. this is intended to urge him to move, rather than to stand still. if, subsequently, he rises again, it is to a higher level than before. as a result, one either ascends or descends, but one cannot stand still, for this state is not characteristic of man. only inner motion and development- 103- those belonging to the masses stand still and cannot fall off their levels; thus, they never experience falling down. let us mentally divide space with a horizontal line. above the line is the spiritual world. below the line is the egoistic world. those who prefer t

f us will fill each part of that soul with light. all the sensations of darkness we experience emanate from this empty soul and can be overcome only by faith in the creator, by perceiving him. it is for this reason that all suffering is sent by the creator. king david, the embodiment of our souls, describes the condition of the soul in every line of his psalms, depicting all its impressions as it ascends the various levels. it is astonishing how much we must bear before we have the understanding, the awareness, and the way to the right path. no one can tell us what the next step should be. correcting egoism- 287- only by necessity, having stumbled on the previous step, will we choose the right action. the more we are spurred on by hardships, the faster we can grow spiritually. thus, it is

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

balah describes both the creation of the worlds and how a soul descends from the creator through all the worlds down to ours. between the upper worlds and our world is the barrier that separates the material world from the spiritual world. figure 12 below the barrier, the body and the soul are at the level of this world, and we begin our correction process at this level. from this world, the soul ascends by accumulating knowledge of the spiritual reality, traversing the worlds assiya, beria, yetzira, atzilut, pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 96 adam kadmon, ultimately returning to the world ein sof. there, in a state called gmar tikkun (the end of correction, the soul is completely reunited with the creator. the wisdom of kabbalah encompasses the en

LAITMAN M THE KABBALAH EXPERIENCE

egree, we get an additional desire aimed for ourselves. this makes us think we have fallen from the previous degree. however, that feeling comes because we have been given a new, corrupted will. the fall is the sensation of the next degree in its corrupted state. thus, each time a person corrects the corporeal aim from for myself to the spiritual aim of for the creator, the fall is mended and one ascends to the next degree (in fact, a person must crave this correction, but the creator is the one who actually fixes it) s p i r i t ua l wo r k 147 q: if a person has already felt the creator, can that feeling disappear forever? a: when we have moved on to the upper world, we carry on upwards. everything develops according to our efforts, where the degree of our efforts determines the rate of

LAITMAN M THE PATH OF KABBALAH

of assiya. a screen for first degree coarseness raises us to the degree of the world of yetzira. a screen for second degree coarseness raises us to the degree of the world of beria. a screen for third degree coarseness raises us to the degree of the world of atzilut. and finally, a screen for fourth degree coarseness raises us to the degree of the world of adam kadmon. above adam kadmon, the soul ascends to the world of ein sof. there are five partzufim in every world, comprised of five sefirot. each time a person acquires five new sefirot, he acquires a new degree, a new partzuf. if it is in the world of assiya, the first five sefirot give us the ability to attain the partzuf of malchut of the world of assiya. the next five sefirot raise us to partzuf zeir anpin of the world of assiya. fi

in from receiving anything for itself. at that point, it nullifies itself completely before the upper light. it is with this degree that the soul enters the world of assiya, the first spiritual world above the barrier. if the soul can overcome its egoism when the light of wisdom shines in it, it rises to the world of yetzira. the greater the ability of the soul to resist its egoism, the higher it ascends in the spiritual degrees, until finally the soul comes to the world of ein sof. a soul is a spiritual entity that reveals its essence only past the barrier and the degrees above it. the desires one works with in the spiritual world are bare, open; they are not clothed in the costumes of our world. a kabbalist stops studying our world once in the spiritual world, and regards it as nothing m

o n 91 c o r r e c t i n g t h e p r o g r a m when one s coarseness reaches its ultimate intensity, there appears a need to correct one s personal computer program. the coarseness increases over many lifetimes, not only of a person s life, but also of animal and vegetative, and even inanimate nature. though nature itself rises, too, its ascent depends on man s situation and occurs only when man ascends. when coarseness reaches its peak, the gap between man s inner picture and the light also reaches its peak and an inner switch is turned on inside. this produces the feeling that one can no longer satisfy self with anything in the present or in the future. this is the sign that one has stopped looking for something inside, in the back of one s soul, but now aspires to feel its surrounding

tions to this information rise to the upper world as knowledge and determine whether we feel our tomorrows as positive or negative. therefore, the creator, who is at the highest spiritual degree, formed this creation from an egoistic attribute, which is the complete opposite of him, and filled it to the brim with light. he then emptied it and lowered it to the degree of our world. a creature that ascends the spiritual ladder receives a much more intense pleasure than prior to its decline to this world. q: if there is an upper force that governs us and every little insect in our world, then how are we different from robots? a: if we use kabbalah to change our inner properties, we also change the external influence that operates on us. because this entire world is built to guide us to perfec

uch desires as evil, but rationalizes, well, i m no different than anybody else. it is written that god said to abraham, look now towards heaven and promised him that his seed and his people would be like the stars in the sky innumerable. stars are sparks of returning light that broke from the collective soul. one collects these sparks, corrects them, t h e pa t h o f k a b b a l a h 132 and thus ascends. for that reason, the sparks, which are souls that rise upward, are called stars. the creator promised abraham that if he followed this path, the entire heavens would be his. d e at h q: does a part of the soul pass on from parent to child? a: a human is a two-legged animal. it has a vital force called the animate soul. when a person dies, the soul leaves the body, just like that of any ot

she then receives in the guf (body) what she has decided to receive. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 181 when the vessel completes the reception of that part of the light that it decided to receive, the surrounding light beats on the screen and forces it to return to the peh (mouth. the result is that the entire partzuf is emptied of light. when the screen ascends from the tabur de galgalta to the peh, the inner light exits galgalta, leaving a reshimo of the light that was in there, a reshimo de hitlabshut. but the reshimo from the strength of the screen that received the light is not left, because the screen decided to stop receiving the light and disqualified itself from working with its own strength. hence the reshimo of the screen disappears. th

hey, vav( hey. these hebrew letters comprise the name of the creator; it is the mold in which he created the creature. the creature feels and names the creator according to how it feels the light. every vessel is named according to the extent that it feels the creator. that is why each degree has its own name, starting with this world, the lowest degree, through the world of ein sof. when a soul ascends a degree, it means that it receives the light in that degree, meaning it fills up its yod, hey, vav, hey, also known as havayah with a certain filling. that specific light, together with the havayah, makes up the name of the degree. it is written that everyone must attain the degree called moses. all the names in the torah are holy names, because they are appellations pa r t t h r e e: t h

e ari in a contemporary language so that we could understand it. today, the souls that descend to our world are such that only the zohar and the books of the ari, with the commentaries of baal hasulam (rabbi yehuda ashlag) and his own books, can help us enter the spiritual world. the commentary of rabbi ashlag is called the sulam (ladder) commentary because when one studies the book of zohar, one ascends spiritually from below as if on a ladder. the commentary that rabbi ashlag wrote on the ari s tree of life is called the study of the ten sefirot. in addition, rabbi ashlag wrote a great number of complementary books, including matan torah (the giving of the torah, the book of introductions, beit shaar hakavanot (gatehouse of intentions, and others. i recommend studying kabbalah only accor

all the necessary corrections. that is why it is said that through this image, man is created within us. the seventh day of creation and the heaven and the earth were finished, and all the host of them. and on the seventh day god finished his work which he had made (genesis 2:1-2. our work revolves around the acquisition of the trait of bina. one corrects oneself through these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod and yesod. these gradual corrections are referred to as six days or the 6,000 years of creation. malchut, the last sefira, is unable to correct itself. t h e pa t h o f k a b b a l a h 326 however, once it receives the properties of the six higher sefirot, it is

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

does actually appear on some t c b c s instead of the cup; but the cup is the more ancient symbol, and really means much more to us. 281. another and a very beautiful interpretation of the cross upon the ladder is given to us by bro. wilmshurst, who takes it to represent all the aspirants who are engaged in mounting that ladder. he says: 282. each carries his cross, his own cruciform body, as he ascends; the material vesture whose tendencies are ever at cross purposes with the desire of the spirit, and militate against the ascent. thus weighted, each must climb, and climb alone; yet reaching out- as the secret tradition teaches, and the arms of the tilted cross signify- one hand to invisible helpers above, and the other to assist the ascent of feebler brethren below. for, as the sides and

eem to threaten his life; in the summer he rises to his highest point in the sky, giving freely of his life to ripen the corn and the grape. but now enemies close around him; autumn hems him in with its shadows, and at last he falls stricken before the onset of winter. yet, passing through a figurative death in the west, he discovers the secret of renewed life, and rises once more in the east and ascends again into the mid-heaven. so in many successive lives he has to deal with the world, and gradually to disperse the clouds of ignorance which resist the unfoldment of his potentialities, before he can rise into the high noon of his glory at the completion of his work of temple-building, when he finally travels onward into the west and finds the secret of perfect immortality. then he need j

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

bering, of course, that there are vast differences of level between these orders and the stages on the path: masonic degrees mysteries the path e.a. f.c. m.m. isis serapis osiris probationer initiate arhat 202. the fifth initiation and beyond 203. only one more stage remains before human perfection is reached- that which is typified by the ascension into heaven. at this fifth initiation the adept ascends above all earthly life and becomes one with that aspect of the deity which in christianity we call god the holy ghost(*see the masters and the path) 204. and still there are higher stages, greater steps upon the path, though belonging no longer to human evolution but to the development of the superman. even here our masonic ceremonies reflect in symbol something of those higher glories, gi

LIBER LXVII THE SWORD OF SONG

* in libel i bewail me (funny how english seems to fail me) so, as a surgeon to a man, sir, let me excise your christian cancer impersonally, without vanity, just in pure love of poor humanity! here.s just the chance you.d have! behold the warm sun tint with early gold yon spire: to-day.s event provide my text of wrath.ascension-tide! oh .tis a worthy day to wrest hate.s diadem from jesus. crest! ascends he .tis the very test by which we men may fairly judge, from the rough roads we mortals trudge or god.s paths paved with heliotrope, the morals of the crucified (both standpoints joined in one, i hope, in metaphysic.s stereoscope) but for the moment be denied a metaphysical inspection. bring out the antiseptic soap. we.ll judge the christ by simple section, and strictly on the moral side

ere hate exults and torture springs, a lion an anguished flesh and blood, a vulture on ill-omen wings, a cannibal74 on human food. nor do i cry the scoffer.s cry that christians live and look the lie their faith has taught them: none of these inspire my life, disturb my peace. i go beneath the outward faith find it a devil or a wraith, just as my mood or temper tends! and thus to-day that .christ ascends. i take the symbol, leave the fact decline to make the smallest pact with your creative deity, and say: the christhood-soul in me, risen of late, is now quite clear even of the smallest taint of earth. supplanting god, the man has birth(.new birth. you.ll call the same, i fear) transcends the ordinary sphere and flies in the direction .x (there lies the fourth dimension) vex my soul no mor

sion day) he.s gone.his belly filled enough! this robert-browning-manqu stuff .twill serve.mercutio.s scratch!.to show where god and i are disagreed. there! i have let my feelings go this once. again? i deem not so. once for my fellow-creature.s need! the rest of life, for self-control,81 for liberation of the soul !82 this once, the truth! in future, best dismissing jesus with a jest. ah! christ ascends ?83 ascension day? old wonders bear the bell84 away? santos-dumont, though! who can say? 745 750 755 760 765 770 775 780 the reader may hope. summary. reader dismissed to chapel. future plans of poet. jesus dismissed with a jest. the jest. 22 pentecost to-day thrice halves the lunar week since you, indignant, heard me speak indignant. then i seemed to be so far from christianity! now, othe

a. tae burma, whaur th. groond be firmer tae speer th. mekong, chin chin! sae long [long sald be lang: she.ll no care a whang] ye.re rautional babe, audra mcabe. note the curious confusion of personality. this shows absence of ego, in pali anatta, and will seem to my poor spiritually-mind friends an excuse for a course of action they do not understand, and whose nature is beyond them. 782. christ ascends.82.and i tell you frankly that if he does not come back by the time i have finished reading these proofs, i shall give him up. 783. bell.83.the folios have .bun. notes to pentecost 22. with sacred thirst.1..he, soul-hydroptic with a sacred thirst. a grammarian.s funeral. 23. levi.2.ceremonial magic is not quite so silly as it sounds. witness the following mas-terly elucidation of its inner

LIBER LXXVIII

ive success, good luck and fortune; love, gladness, kindness, liberality. binah of h (plenty, hospitality, eating and drinking, pleasure, dancing, new clothes, merriment. therein the angels lahar and hymby are lords. lvi the lord of blended pleasure four of chalices four cups: the two upper overflowing into the two lower, which do not overflow. an angelic hand grasps a branch of lotus, from which ascends a stem bearing one flower at the top of the card, from which the white water flows into the two upper cups. from the centre two leaves pass right and left, making, as it were, a cross between the four cups. above and below are the symbols= and d for the decan. 48 liber lxxviii success or pleasure approaching their end. a stationary period in happiness, which may, or may not, continue. it d

LIBER SAMEKH

on, in the latter case for reasons of grosicrucian symbolism. h the number under which samekh actually appeared in mtp, 800, was also liber samekh& liber viii 46 assigned to an earlier work, the ship, a mystery play published in equinox i (10. in both instances the reference is probably to ctq, qetesh, a bow and the three paths from malkuth, from the centre of which samekh, the path of the arrow, ascends. 800 is also, or so we are assured by the illustrious editor of the gblue brick h edition of magick, the number of gsamekh final h, an otherwise unknown hebrew letter-form, but this it would seem is a mystery reserved for initiates of a grade beyond that of the present transcriber. frater progradior (lat. gi advance h) was frank bennett, an a a member and sometime head of the australian se

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

oluspa, gullveig/heid (who may also be freyja) practices it. the sagas have many accounts of seid set in pre-christian iceland, again mostly practiced by women. the most famous of these is in eiriks saga rauda (the saga of erik the red, which is set in greenland just before the conversion to christianity. famine has overrun a certain region, and a seid-woman is asked to prophesy its duration. she ascends a platform, songs are sung, and she makes contact, she says, with spirits. she predicts a quick end to the famine and a prosperous future for the woman, herself a christian, who helped with the magic songs. besides this divination, other examples of seid in the sagas are like that described for odin, in that seid can be used to do bad things for people. as the master of wisdom and of verse

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

that are gone before until finally evil destroys itself. the punishment of desire is the agony of unfulfillment" hermes bowed his head in thankfulness to the great dragon who had taught him so much, and begged to hear more concerning the ultimate of the human soul. so poimandres resumed "at death the material body of man is returned to the elements from which it came, and the invisible divine man ascends to the source from whence he came, namely the eighth sphere. the evil passes to the dwelling place of the demon, and the senses, feelings, desires, and body passions return to their source, namely the seven governors, whose natures in the lower man destroy but in the invisible spiritual man give life "after the lower nature has returned to the brutishness, the higher struggles again to reg

ence he came, namely the eighth sphere. the evil passes to the dwelling place of the demon, and the senses, feelings, desires, and body passions return to their source, namely the seven governors, whose natures in the lower man destroy but in the invisible spiritual man give life "after the lower nature has returned to the brutishness, the higher struggles again to regain its spiritual estate. it ascends the seven rings upon which sit the seven governors and returns to each their lower powers in this manner: upon the first ring sits the moon, and to it is returned the ability to increase and diminish. upon the second ring sits mercury, and to it are returned machinations, deceit, and craftiness. upon the third ring sits venus, and to it are returned the lusts and passions. upon the fourth

the extremities of light and darkness (east and west. the base of the pyramid further represents the four material elements or substances from the combinations of which the quaternary body of man is formed. from each side of the square there rises a triangle, typifying the threefold divine being enthroned within every quaternary material nature. if each base line be considered a square from which ascends a threefold spiritual power, then the sum of the lines of the four faces (12) and the four hypothetical squares (16) constituting the base is 28, the sacred number of the lower world. if this be added to the three septenaries composing the sun (21, it equals 49, the square of 7 and the number of the universe. the twelve signs of the zodiac, like the governors' of the lower worlds, are symb

aid at the present time. proclus writes on this subject in the first book of on the theology of plato "indeed, socrates in the (first) alcibiades rightly observes, that the soul entering into herself will behold all other things, and deity itself. for verging to her own union, and to the centre of all life, laying aside multitude, and the variety of the all manifold powers which she contains, she ascends to the highest watch-tower offerings. and as in the most holy of the mysteries, they say, that the mystics at first meet with the multi form, and many-shaped genera, which are hurled forth before the gods, but on entering the temple, unmoved, and guarded by the mystic rites, they genuinely receive in their bosom [heart] divine illumination, and divested of their garments, as they would say

ne source of himself without tasting of physical dissolution. click to enlarge the divine tree in man (reverse) from law's figures of jakob b hme. just as the diagram representing the front view of man illustrates his divine principles in their regenerated state, so the back view of the same figure sets forth the inferior, or "night" condition of the sun. from the sphere of the astral mind a line ascends through the sphere of reason into that of the senses. the sphere of the astral mind and of the senses are filled with stars to signify the nocturnal condition of their natures. in the sphere of reason, the superior and the inferior are reconciled, reason in the mortal man corresponding to illumined understanding in the spiritual man. click to enlarge the divine tree in man (obverse) from l

ual heavens or spheres of the seven planets, and the seven sacred vowels. the first heaven uttered the sound of the sacred vowel a (alpha; the second heaven, the sacred vowel e (epsilon; the third, h (eta; the fourth, i (iota; the fifth, o (omicron; the sixth, u (upsilon; and the seventh heaven, the sacred vowel w (omega. when these seven heavens sing together they produce a perfect harmony which ascends as an everlasting praise to the throne of the creator (see iren us' against heresies) although not so stated, it is probable that the planetary heavens are to be considered as ascending in the pythagorean order, beginning with the sphere of the moon, which would be the first heaven. many early instruments had seven strings, and it is generally conceded that pythagoras was the one who added

planets of the week, and by daily changing the rings apollonius protected himself against sickness and death by the intervention of the planetary influences. the philosopher also instructed his disciples in the virtues of these talismanic jewels, considering such information to be indispensable to the theurgist. agrippa describes the preparation of magical rings as follows "when any star [planet] ascends fortunately, with the fortunate aspect or conjunction of the moon, we must take a stone and herb that is under that star, and make a ring of the metal that is suitable to this star, and in it fasten the stone, putting the herb or root under it-not omitting the inscriptions of images, names, and characters, as also the proper suffumigations (see three books of occult philosophy) the ring ha

el of fortune, and portrays a mysterious wheel with eight spokes--the familiar buddhist symbol of the cycle of necessity. to its rim cling anubis and typhon--the principles of good and evil. above sits the immobile sphinx, carrying the sword of justice and signifying the perfect equilibrium of universal wisdom. anubis is shown rising and typhon descending; but when typhon reaches the bottom, evil ascends again, and when anubis reaches the top good wanes once more. the wheel of fortune represents the lower universe as a whole with divine wisdom (the sphinx) as the eternal arbiter between good and evil. in india, the chakra, or wheel, is associated with the life centers either of a world or of an individual. in the pseudo-egyptian tarot the sphinx is armed with a javelin, and typhon is being

is the moon, the wind carries it in its belly; but its nourse is a spirituous earth. that one only thing (after god) is the father of all things in the universe. its power is perfect, after it has been united to a spirituous earth"(process--first distillation) separate that spirituous earth from the dense or crude by means of a gentle heat, with much attention"(last digestion) in great measure it ascends from the earth up to heaven, and descends again, newborn, on the earth, and the superior and the inferior are increased in power. the azoth ascends from the earth, from the bottom of the glass, and redescends in veins and drops into the earth and by this continual circulation the azoth is more and more subtilized, volatilizes sol and carries the volatilized solar atoms along with it and th

ort to make a single person out of jesus and his christos, christian writers have patched together a doctrine which must be resolved back into its original constituents if the true meaning of christianity is to be rediscovered. in the gospel narratives the christos represents the perfect man who, having passed through the various stages of the "world mystery" symbolized by the thirty-three years, ascends to the heaven sphere where he is reunited with his eternal father. the story of jesus as now preserved is--like the masonic story of hiram abiff--part of a secret initiatory ritualism belonging to the early christian and pagan mysteries. during the centuries just prior to the christian era, the secrets of the pagan mysteries had gradually fallen into the hands of the profane. to the studen

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

or practise, who hath 444 servants to attend them, their names are as followeth (viz) ameniel, charpon, darosiel, monasiel, brumiel, nestoriel, chremas, meresyn; now to make a seal for any of these 8 dukes or their chief prince samael, do as followeth, first write the character of the lord of the ascendant, secondly the moon afterwards the rest of the planets; after that the characters& sign that ascends upon the 12th. house in that hour, as it shows in the sigil following, which is fitted for the 10th. day of march, in the year of our lord 1641, being on a wednesday& the first hour of the day. ars paulina 5 the 2nd. hour of the day is called sovormi, and the angel that governs this hour is called anael, who hath 10 chief dukes to attend him, whereof we shall make mention of 9, but the 3 f

ruct thee in the name of the most high omnipotent& immortal god of hosts jehovah* tetragrammaton& by the name& in the name of that god that you owe obediency to& by the head of your hierarchy& by the seal of mark you are known in power by& by the 7 angels that stands before the throne of god& by the 7 planets& their seals& characters& by the angel that ruleth the sign of the 12th. house which now ascends in thy first hour, that you would be so graciously pleased to gird up yourself together& by divine permission to move& come from all parts of the world wheresoever you be& show thyself visibly& plainly in this crystal stone to the light of mine eyes, speaking with a voice intelligible& to my understanding& that you would be favorably pleased that i may have thy familiar friendship& constan

d those of the water hath more knowledge therein than any other, and also those of the earth hath knowledge therein than any other, and likewise those of the air. and to know which belongs to the fire, earth, air& water, observe the nature of the signs& you cannot err, for those that is attributed aries is of the same nature fiery& so the like in the rest, but if any planet be in that degree that ascends, then that angel is of the nature of the sign& planet both& observe the following method& you cannot but obtain your desire &c. here followeth a table of the signs& planets& their natures. these be the 12 angels that are attributed to the 12 signs (of the zodiac, because of those that hath not got the very degree of their nativity, so that they may make use of these angels, if be so that t

l is of the nature of the sign& planet both& observe the following method& you cannot but obtain your desire &c. here followeth a table of the signs& planets& their natures. these be the 12 angels that are attributed to the 12 signs (of the zodiac, because of those that hath not got the very degree of their nativity, so that they may make use of these angels, if be so that they know the sign that ascends. the other angels which are attributed to every degree of every sign of the zodiac are as followeth: fire earth air water fire earth air water fire earth air water aiel tual giel cael ol violl jael sosol swaia -seh casuiasah ausim pasel lemegeton: clavicula salomonis 16 these be the angels of the signs& their seals followeth, being 12, every sign one. the angels of the degrees of the zodia

MICHAEL FORD WITCHMOON

who can traverse such paths a burning sphere of individual power, which may be used in such a way as to create and maintain a state of personal balance. however, these are by no means pointless "black" magick rites, they define a moral code, that contains the black and the white in integrated form. black is represented as hidden, of the shadow, secret and apart. white is the emanating power which ascends from this "shadow" element. no rite within this grimoire is meant for "evil" purposes or "doing harm. they are meant as a means of recovering and reintegrating lost powers and abilities buried in the psyche. this by a self-initiated process of extreme sense reversion and exploration. choronzon is not meant to be in any way worshiped or revelled in. the point is to remain hidden and seek to

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

itten as lyric and poem form, the original praxis of the spiral force is not only directed inward, it is invoked in the circle of being. as some may have studied, aleister crowley[1] has placed significant focus on the spiral force, the traveling point of magickal energy. the same may be stated in the antinomian practice of left hand path magick, it is the spiral force from below (darkness) which ascends through the body (self) towards the luciferian realms (light. a good point of focus may be the planet saturn, which holds two octaves[2] which is a lower and higher. the opposing force resides in both octaves, the lower being satanas= rebellion, adversity, fire and the destructive power of the sun. the lower is the demonic, being the fall from the light to taste the wisdom of darkness. the

MORALS AND DOGMA

look indulgently even on those who assign to him a character far above his own conceptions or belief, even to the extent of deeming him divine. hear philo, the greek jew "the contemplative soul, unequally guided, sometimes toward abundance and sometimes toward barrenness, though ever advancing, is illuminated by the primitive ideas, the rays that emanate from the divine intelligence, whenever it ascends toward the sublime treasures. when, on the contrary, it descends, and is barren, it falls within the domain of those intelligences that are termed angels. for, when the soul is deprived of the light of god, which leads it to the knowledge of things, it no longer enjoys more than a feeble and secondary light, which gives it, not the understanding of things, but that of words only, as in thi

resurrection of the sun, soul of the world, principle of life and movement in the sublunary world, and source of our intelligences, which are but a portion of the eternal light blazing in that star, their chief centre. it was in the sun that souls, it was said, were purified: and to it they repaired. it was one of the gates of the soul, through which the theologians, says porphyry, say that it re-ascends toward the home of light and the good. wherefore, in the mysteries of eleusis, the dadoukos (the first officer after the hierophant, who represented the grand demiourgos or maker of the universe, who was posted in the interior of the temple, and there received the candidates, represented the sun. it was also held that the vicissitudes experienced by the father of light had an influence on

d nor destroyed by such death: but merely enfeebled for a time; and does not thereby forfeit its prerogative of immortality; for afterward, freed from the body, when it has been purified from the vice-stains contracted during that connection, it is re-established in all its privileges, and returns to the luminous abode of its immortality. on its return, it restores to each sphere through which it ascends, the passions and earthly faculties received from them: to the moon, the faculty of increase and diminution of the body; to mercury, fraud, the architect of evils; to venus, the seductive love of pleasure; to the sun, the passion for greatness and empire; to mars, audacity and temerity; to jupiter, avarice; and to saturn, falsehood and deceit: and at last, relieved of all, it enters naked

e ever hereafter cease to be. the soul is not a thing of which a man may say, it hath been, or is about to be, or is to be hereafter; for it is a thing without birth; it is pre-existent, changeless, eternal, and is not to be destroyed with this mortal frame" according to the dogma of antiquity, the thronging forms of life are a series of purifying migrations, through which the divine principle re-ascends to the unity of its source. inebriated in the bowl of dionusos, and dazzled in the mirror of existence, the souls, those fragments or sparks of the universal intelligence, forgot their native dignity, and passed into the terrestrial frames they coveted. the most usual type of the spirit's descent was suggested by the sinking of the sun and stars from the upper to the lower hemisphere. when

e true knights of the present age: these, and the captain who remains at his post on board his shattered ship until the last boat, loaded to the water's edge with passengers and crew, has parted from her side; and then goes calmly down with her into the mysterious depths of the ocean--the pilot who stands at the wheel while the swift flames eddy round him and scorch away his life--the fireman who ascends the blazing walls, and plunges amid the flames to save the property or lives of those who have upon him no claim by tie of blood, or friendship, or even of ordinary acquaintance--these, and others like these--all men, who, set at the post of duty, stand there manfully; to die, if need be, but not to desert their post: for these, too, are sworn not to recede before the enemy. to the perform

oftiest term to which all philosophy directs itself; that imperious necessity of the human mind, that pivot round which it is compelled to group the aggregate of its ideas: unity, this source, this centre of all systematic order, this principle of existence, this central point, unknown in its essence, but manifest in its effects; unity, that sublime centre to which the chain of causes necessarily ascends, was the august idea toward which all the ideas of pythagoras converged. he refused the title of _sage, which means _one who knows. he invented, and applied to himself that of _philosopher, signifying one who _is fond of_ or _studies things secret and occult. the astronomy which he mysteriously taught, was _astrology: his science of numbers was based on kabalistical principles. the ancient

man is the end and completion of all creation, so in the divine man is the beginning thereof. as the inferior adam _receives_ all things _from_ all, so the superior adam _supplies_ all things _to_ all. as the former is the principle of _reflected_ light, so the latter is of _direct_ light. the former is the terminus of the light, descending; the latter its terminus, ascending. as the inferior man ascends from the lowest matter even to the first cause, so the superior adam descends from the simple and infinite act, even to the lowest and most attenuated potence. the ternary is the bringing back of duality to unity. the ternary is the principle of number, because, bringing back the binary to unity, it restores to it the same quantity whereby it had departed from unity. it is the first odd nu

e. there are two hermetic operations, one spiritual, the other material, dependent the one on the other. the whole hermetic science is contained in the dogma of hermes, engraven originally, it is said, on a tablet of emerald. its sentences that relate to operating the great work are as follows "thou shalt separate the earth from the fire, the subtile from the gross, gently, with much industry "it ascends from earth to heaven, and again descends to earth, and receives the force of things above and below "thou shalt by this means possess the glory of the whole world, and therefore all obscurity shall flee away from thee "this is the potent force of all force, for it will overcome everything subtile, and penetrate everything solid "so the world was created" all the masters in alchemy who have

natural worlds is accomplished like the initiation into the mysteries of eleusis and thebes. he escapes from that gulf of hell over the gate of which the sentence of despair was written _by reversing the positions of his head and feet, that is to say _by accepting the direct opposite of the catholic dogma_ and then he reascends to the light, by using the devil himself as a monstrous ladder. faust ascends to heaven, by stepping on the head of the vanquished mephistopheles. hell is impassable for those only who know not how to turn back from it. we free ourselves from its bondage by audacity. his hell is but a negative purgatory. his heaven is composed of a series of kabalistic circles, divided by a cross, like the pantacle of ezekiel. in the centre of this cross blooms a rose, and we see th

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

these seven mentalities are called gbeersheba, h [literally, gthe well of the seven h. the seven mentalities of z feir anpin are its four original mentalities (chochmah, binah, and the two aspects of da fat.the source of chesed [attraction] within da fat and the source of gevurah [repulsion] within da fat) and its three secondary mentalities (simply chochmah-binah-da fat) that it acquires when it ascends into ima and is vested inside netzach-hod-yesod of ima. 3 as alluded to in the comments of rabbi wolf ashkenazi on this passage. the arizal on parashat lech lecha 70 alternatively, netzach-hod-yesod of abba becomes vested in the chochmah-binah-chesed-gevurah of z feir anpin, while the netzach-hod-yesod of ima becomes vested in the chochmah-binah-da fat of z feir anpin. the first verse in p

g of the expression gupon the head h [in the verse quoted above, for the divine beneficence flows onto the head of z feir anpin. the verse thus reads, mystically: glike the precious oil.i.e, chochmah, suspended as drops on the end of the beard of arich anpin, that is on top of the head of z feir anpin. h but before it reaches the head of z feir anpin it gcascades down the beard, h meaning that it ascends to [the eighth part of the beard] gstoring [chesed. h for this attribute of divine mercy corresponds to the upper layer of the beard proper. this is the mystical meaning of the [continuation of the verse quoted above] grunning down over his garments. h the word for ghis garments h [midotav] can be read as gthe midot of vav-yud, h meaning the hairs, as mentioned above. that is why the word

their impure origin, do contain within them sparks of very high potential energy, since they originate.even if only subconsciously.in this frustration over life not being the divine communion it is meant to be. the fact that evil seeks to overtake holiness accounts for the law that only jews are required to wash their hands upon rising in the morning. when a person goes to sleep, most of his soul ascends to heaven to give its account for the day and be re-charged. when it departs from the body, evil senses this and immediately rushes in to take over the body. when the soul returns in the morning, it forces evil out, but some residual evil remains on the hands, since the hands are the interface with the physical world and therefore the part of the body most oriented toward material consciou

the first one came out ruddy, h for the first one is the evil inclination, who enters the person fs [consciousness] as soon as he emerges from his mother fs womb. for the good inclination does not enter [a person fs consciousness] until he is thirteen years and one day old [the evil inclination is described as being] gruddy, h for it is a shedder of blood. the evil inclination descends to entice, ascends to accuse, and the descends again as the angel of death to execute the judgement. thus, the birth [of the jewish people, the exodus from egypt] occurred in the month of nisan, when of the seven planets.saturn, jupiter, mars, the sun, venus, mercury, and the moon.mars is ascendant. mars is red .translated from sefer halikutim 12 ibid. 4:7. parashat vaeira in the beginning of the portion of

m their backs. g-d runs the world (during the workweek) by infusing the seminal divine consciousness of abba, through its development in ima, into the source of human consciousness, z feir anpin. as we have seen, only a diminished version of the divine insight of abba can be transferred into the lower partzufim; this is referred to as its gback. h on the sabbath, the world fs divine consciousness ascends and is not processed through the lower partzufim. 44 exodus 6:2. the arizal on parashat vaeira (2) 18 thus, you will note that the sum of the numerical value of the back of the 72-name, 184, plus 161, the numerical value of the front of the name ekyeh, is equal to the numerical value of gmoses h [mosheh, 345. as we have seen previously, the four ways the name havayah is spelled out are ass

after receiving its reward in the lower level of paradise, the soul goes on to the upper level of paradise, referred to as sinai, in order to receive [new levels of] the torah from the mouth of g-d. the letter yud is added to sinn to give sinai. they encamped at rephidim, but there was no water for the people to drink c [17:8] amalek then came and fought against israel in rephidim. but before it ascends to the upper level of paradise, there is another type of purgatory, more subtle than the river of fire, that it must traverse, in order to burn away those gsins h of the righteous that are as tenuous as a thread of hair. the gross sins had already been rectified by the lower purgatory. the higher one ascends in spirituality, the more the previous levels he was on appear to be gross and cra

emotion. the gcrown h here refers to the tip or end of yesod. there, at the level of the heart, is the initial manifestation of yesod of z feir anpin, which is [sufficient] for him to couple with leah. as is known, there are two aspects of the yesod of z feir anpin: the first [is manifest] when z feir anpin is just [composed of] the six extremities [i.e, chesed to yesod. at this stage, its yesod ascends to the level of its upper third and metamorphoses into its tiferet. this yesod is what couples with leah. when the partzuf of z feir anpin is first gborn h out of ima, it is gimmature, h that is, it is just the six emotions from which it is originally constructed. the process of its maturation consists of it metamorphosing into a full partzuf of ten sub-sefirot, i.e, both intellect and emo

the shattered world of tohu, the immature version of atzilut. these divine sparks from the world of tohu are embedded within all aspects and facets of reality in all the lower worlds, including, of course, the lowest one, our physical world. by using any particular element of reality for a divine purpose, the spark enlivening it is released from its existential entrapment in anti-spirituality and ascends back to its source, spiritualizing reality in the process. when all the sparks will have been liberated in this way, the world will have attained its maximal spiritual potential and mashiach will come. the prototypical example of this process is the sacrificial service in the holy temple. the temple is the microcosm of creation, and the rites performed within it are both symbolic of and ac

elokim spelled out with the letter yud; and the hei= 5) refers to the five letters of the name elokim not spelled out at all, but merely iterated progressively. thus, honey also alludes (in a more indirect way) to these same names. further in the parashah, we are told, gsalt all your flour offerings with salt; offer salt with all your sacrifices. h when the clouded part of the animal soul in man ascends to the soul of asiyah in order to derive sustenance from it, it causes him to sin. sacrifices atone for unintentional sins. what causes a person to sin unintentionally? when a person sins intentionally, we can ascribe this to gtemporary insanity, h i.e, the fact that he becomes duped.either by himself or by someone else.into thinking that sinning will cause no harm or in fact be a boon to

ses the descent of the [seminal] drop of gmale water h from the male [partzuf, i.e, z feir anpin. gmale water h and gfeminine water h (the imagery of rain and evaporation.or perhaps even that of geysers) are the zoharic terms for garousal from above h and garousal from below, h respectively. when a soul completes its task (or a task) on earth, it (or the positive energy created by this good deed) ascends back through the spiritual realms into its source in malchut. this upward surge from below elicits a corresponding downward response from above, and causes a further revelation of divine beneficence and goodness in the world. when a person steals, however, the forces of evil are empowered to steal this upward surge for themselves, preventing the concomitant, downward gmale h response from

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

and fortune. love, gladness, kindness and bounty. according to dignity. binah of heh (plenty, hospitality, eating and drinking, pleasure, dancing, new clothes, merriment) herein rule rahael and yebomayah <176> moon in cancer, 20'-30. lvi. the lord of blended pleasure. 4 of cups four cups, the two upper overflow into the two lower, which do not overflow. a hand grasps a bunch of lotuses from which ascends a stem bearing one flower at the top of the card, from which water issues into two top cups. from the centre two leaves pass right and left, making as it were a cross between the four cups. luna and cancer above and below. success or pleasure, approaching their end. a stationary period in happiness which may or may not continue. it does not show marriage and love so muchas the previous sym

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

you the slow flight of great birds, which seem to whisper strange oracles as they pass. let us approach silently that crossroad among the rocks. a harsh, funereal trumpet winds suddenly, and black torches flare up on every side. a tumultuous throng is surging round a vacant throne: all watch and wait. suddenly they cast themselves on the ground. a goat-headed prince bounds forward among them; he ascends the throne, turns, and assuming a stooping posture, presents to the assembly a human face, which everyone comes forward to salute and to kiss, their black taper in their hands. with a hoarse laugh he recovers an upright position, and then distributes gold, secret instructions, occult medicines and poisons to his faithful bondsmen. meanwhile, fires are lighted of fern and alder, piled up wi

roduction in the three worlds. for the same reason, the christian trinity by no means permits the personification of the mother, who is shown forth implicitly in that of the son. for the same reason, also, it is contrary to the laws of hieratic and orthodox symbology to personify the holy ghost under the form of a woman. woman comes forth from man as nature comes forth from god; so christ himself ascends to heaven and assumes the virgin mother: we speak of the ascension of the saviour, and the assumption of the mother of god. god, considered as father, has nature for his daughter; as son, he has the virgin for his mother and the church for his bride; as holy spirit, he regenerates and fructifies humanity. hence, in the trigrams of fohi, the three inferior yin correspond to the three superi

as it were, the crucible of the solar rays, by means of which there forms that living image of the sun which penetrates the whole earth, fructifies it and determines all that is produced on its surface by its emanations and permanent currents, analogous to those of the sun itself. this solar agent subsists by two contrary forces one of attraction and one of projection, whence hermes says that it ascends and descends eternally. the force of attraction is always fixed at the centre of bodies, that of projection in their outlines or at their surface. by this dual force all is created and all preserved. its motion is a rolling up and an enrolling which are successive and unlimited, or, rather, simultaneous and perpetual, by spirals of opposite movements which never meet. it is the same moveme

of a celibate's vow. hence, when a man renounces the love of women from his infancy, he makes the bride who was destined for him a slave to the demons of debauch. souls grow and multiply in heaven, as bodies do upon earth. immaculate souls are the daughters of the kisses of angels. nothing can enter heaven save that which comes from heaven. hence, after death, the divine spirit which animated man ascends by itself above and leaves two corpses below, one upon earth, the other in the atmosphere; one terrestrial and elementary, the other aerial and sidereal, one already inert, the other still animated by the universal movement of the soul of the world, yet destined to die slowly, absorbed by the astral forces which produced it. the terrestrial body is visible; the other is unseen by the eyes

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

and kings, and the saviour's advent was proclaimed to them by a star. this star was the magical pentagram, having a sacred letter at each point. it is the symbol of intelligence which rules by unity of force over the four elementary potencies; it is the pentagram of the magi, the blazing star of the children of hiram, the prototype of equilibrated light. towards each of its points a beam of light ascends, and from each a beam goes forth; it represents the grand and supreme athanor of nature, which is the body of man. the magnetic influence issues in two rays from the head, from either hand and either foot. the positive ray is balanced by the negative. the head corresponds with the two feet, each hand with a hand and foot, each of the two feet with the head and one hand. this ruling sign of

ROBERT KIRK WALKER BETWEEN WORLDS

gland, the king cures the struma by stroking, and the seventh son in scotland, whether his temperate complexion conveys a balsam, and [so] sucks out the corrupting principles by a frequent warm sanative contact or whither the parents of the seventh child put forth a more eminent virtue to his production than to all the rest, as being the high water mark, meridian, and height to which their vigour ascends, and from that [height] further have a gradual declining into a feebleness of the body and its productions. and then: q 1. why is not the seventh son infected himself by that contagion he extracts from another? q 2. how can once or twice stroking with a cold hand have so strong a natural operation, as to exhale all the infectious warming corroding vapours? q 3. why may not a seventh daught

RUBY TABLET OF SET

e or times of the dark night of the soul (dns, various rites of passage ere involved. regardless, first and foremost was a commitment to the ordeal. it should be added here that xeper, remainfest and runa have their ordeals of change. k. setians do not aspire to be "lower man! however "higher man" shouldn't be thought of as merely being the opposite of "lower man. as the consciousness of the self ascends the tree of life, it allows for greater upon greater levels of objectivity. higher man, in one of his many guises, is objective man. l. i really shouldn't attempt this, but let me give a shot. when we discuss the core-level of an initiate, we talk about her "state of being. to use a simplified example, one's state of being is very different from being mad, being depressed; even different f

SEPHER HA BAHIR

8, the eye is not satiate from seeing. this teaches us that both draw from thought. what is thought? it is a king that is needed by all things that were created in the world, both above and below. 88. what is the meaning of the expression, it rose in thought? why do we not say that it descended [in thought? indeed, we have said, one who gazes into the vision of the chariot first descends and then ascends. we use the expression [of descent] there because we say, one who gazes into the vision (tzafayat) of the chariot. the aramaic translation of vision (tzafiyat) is sechuta [meaning a covering, and alluding to the fact that one is looking down from above. it is also written (isaiah 21:8, and he called as a lion: upon the watchtower (mitzpeh, o god. here, however, we are speaking of thought [

SIFRA DETZNIYUTHA

the head, the mother in the middle, and there is a covering from this side and from that side. and woe unto him that uncovers their nakedness. and elohim said lights will be in the firmament of heaven.48 the male rules over the female as it is written, the righteous is the foundation forever.49 the yod y illumines both, and it illumines and passes on into the female. the yod y sets itself apart, ascends by its level higher and higher, and the female is darkened. and the mother is illumined and is opened out into her gates. the key, which contains the six, comes and covers up her gates, and it is unified below, with this one and that one, woe unto him that uncovers her gate. 6 chapter two the beard of faith,50 not, is mentioned because it is the most precious of all, it egresses from the e

left is to be found.73 the heh h is opened in another and is perforated by two holes, and is found in its formations. the vav v is opened in another, as it is written: it goes smoothly for my beloved,74 in the lamp of the heavy darkness to conceal the opening. the supernal vav v, the inferior vav v, 8 the supernal heh h, the inferior heh h, the supernal yod y, and with him not is associated; not ascends in this, and not is in this sign; when the son75 is revealed, and united in one grade, in one combination, in order that they may be explained, the d v (vav dalet) are included with the yod y (dvy. woe when this is removed and they76 are manifested, they are the spices of the molds, the reddish ones, they pass as not, they tarry as not in one-place. and the chayot run forth and return. fle

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

of the soul which is above intellect is excited to the gods, and thence derives its inspiration" the author, then pursuing his comment upon plato, observes, that "one of these manias may suffice (especially that which belongs to love) to lead back the soul to its first divinity and happiness; but that there is an intimate union with them all; and that the ordinary progress through which the soul ascends is, primarily, through the musical; next, through the telestic or mystic; thirdly, through the prophetic; and lastly, through the enthusiasm of love" while with a bewildered understanding and a reluctant attention i listened to these intricate sublimities, my adviser closed the volume, and said with complacency "there is the motto for your book, the thesis for your theme "davus sum, non oe

ian and his barbiton together, in the same coffin. that famous steiner primeval titan of the great tyrolese race often hast thou sought to scale the heavens, and therefore must thou, like the meaner children of men, descend to the dismal hades! harder fate for thee than thy mortal master. for thy soul sleeps with thee in the coffin. and the music that belongs to his, separate from the instrument, ascends on high, to be heard often by a daughter's pious ears when the heaven is serene and the earth sad. for there is a sense of hearing that the vulgar know not. and the voices of the dead breathe soft and frequent to those who can unite the memory with the faith. and now viola is alone in the world, alone in the home where loneliness had seemed from the cradle a thing that was not of nature. a

y ocean of actual life to which the muse or sibyl (ancient in years, but ever young in aspect, offers thee no unhallowed sail "quinci ella in cima a una montagna ascende disabitata, e d' ombre oscura e bruna; e par incanto a lei nevose rende le spalle e i fianchi; e sensa neve alcuna gli lascia il capo verdeggiante e vago; e vi fonda un palagio appresso un lago (there, she a mountain's lofty peak ascends, unpeopled, shady, shagg'd with forests brown, whose sides, by power of magic, half-way down she heaps with slippery ice and frost and snow, but sunshiny and verdant leaves the crown with orange-woods and myrtles, speaks, and lo! rich from the bordering lake a palace rises slow. wiffin's "translation) book ii. art, love, and wonder. diversi aspetti in un confusi e misti "ger. lib" cant. iv

spered that cherub's voice. she fell upon her knees and prayed. the despoilers of all that beautifies and hallows life had desecrated the altar, and denied the god! they had removed from the last hour of their victims the priest, the scripture, and the cross! but faith builds in the dungeon and the lazar-house its sublimest shrines; and up, through roofs of stone, that shut out the eye of heaven, ascends the ladder where the angels glide to and fro, prayer. and there, in the very cell beside her own, the atheist nicot sits stolid amidst the darkness, and hugs the thought of danton, that death is nothingness("ma demeure sera bientot le neant (my abode will soon be nothingness, said danton before his judges) his, no spectacle of an appalled and perturbed conscience! remorse is the echo of a

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ionship to a godhead outside of themselves. it is inherent in christianity, then, that its mystical striving is not without presuppositions. the christian mystic seeks the godhead within, but to do so must look to the historical christ as the physical eye looks to the sun. the physical eye tells us that what it can see, it sees by the light of the sun, and the christian initiate tells us that one ascends in one s own inner nature to the vision of god, but the light by which one sees is the light of christmade- manifest. it is through him that the mystic ascends to the highest point within. so does the mysticism of medieval christianity differ from the experiences of the mystai in the ancient mysteries.169 chapter 11 christian and pagan wisdom philo judaeus: the mystery of the logos at the

THE BOOK OF PLEASURE

constant harmony. but directly we believe, we are liars- and become identified with pain, yet pain and pleasure are one and the same. therefore believe nothing, and you will have reverted to a simplicity which childhood has not yet attained. the fool asks how? as we must believe in pleasure and pain. now if we could suffer them simultaneously (pain and pleasure) and hold fast to a principle that ascends, that allows the ego vibration above them, should we not have reached the ecstasy? now the belief is the "ego" yet separates it from heaven as your body separates you from another's. therefore by retaining the belief in the "not necessity (when conceiving, the ego is free. the emotion of laughter is exhaustion, the early suffering hence by making this emotion a "mental state" at the time o

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

s (skandhas) matter, sensation, perception, predisposition, and consciousness and has no permanent soul. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. some faiths contend that it ascends to a paradise or descends into a hell. others believe it may achieve a rebirth into another physical body, or may merge with the divine in an eternal unity. traditional christianity, islam, and judaism envision a resurrection of a spiritual body at a time of final judgment, but generally speaking, the soul is of greater value and purpose than the physical body it inhabited while on earth

as a kind of protector; another watched over the grave site as guardian of the tomb; and the third passed into the invisible realm. the aboriginal people of new zealand, the maori, believe that each of the eyes of the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 36 afterlife mysteries deceased is given a separate immortality: the spirit of the left eye ascends to heaven and is seen as a new dark star in the sky, and the spirit of the right takes flight to reinga, a place beyond the sea. the fang people of gabon envision seven types of souls: 1. a vital principle that resides in the brain until death, when it disappears; 2. the heart, the seat of the conscience, which inspires action during the life experience, but also disappears at the time of

hroughout his or her entire earthly lifespan. others maintain that there are two unseen angels that hover near each person, and it is the task of the one to record the good deeds; the other, the bad. the american poet henry wadsworth longfellow (1807 1882) gave expression to this concept in his poem the golden legend (1851: he who writes down the good ones, after each action closes his volume and ascends with it to god. the other keeps his dreadful day-book open until sunset, that we may repent. the sacred writings of islam also proclaim that every human is guarded by two angels one taking the day watch, the other, night duty. as in longfellow s poem, these two vigilant guardians record their human s good and bad deeds for judgment day. in addition to their task as guardians, the benevolen

THE MAGICIAN S KABBALAH

ought about by this divine knowledge. kabbalists saw their work as ultimately bringing about the descent of the neschamah by the holy union of the king (melekh) and queen (matronita, which refer to tiphareth and malkuth. as the ramak stated in pardes rimonim "the nefesh (lower soul) can motivate the ruach (middle spirit) and the ruach in turn motivates the neshamah (upper soul. the neschamah then ascends from one essence to the next, until it reaches its source" the kabbalah is only one of many cosmologies which attempt to describe the functions of human experience. the ancient egyptians developed a complex system of souls inhabiting the individual, and as these may be contrasted against the kabbalistic divisions, i will mention them here briefly. as the egyptian model is usually based on

THE PATH OF KABBALAH

the world of assiya. a screen for 1st degree coarseness raises us to the degree of the world of yetzira. a screen for 2nd degree coarseness raises us to the degree of the world of beria. a screen for 3rd degree coarseness raises us to the degree of the world of atzilut. and finally, a screen for 4th degree coarseness raises us to the degree of the world of adam kadmon. above adam kadmon the soul ascends to the world of ein sof. there are five partzufim in every world, comprised of five sefirot. each time a person acquires five new sefirot, he acquires a new degree, a new partzuf. if it is in the world of assiya, the first five sefirot give us the ability to attain the partzuf of malchut of the world of assiya. the next five sefirot raise us to partzuf zeir anpin of the world of assiya. fi

ds- adam kadmon, atzilut, beria, yetzira, assiya, each consisting of five partzufim and each partzuf of five sefirot. thus, the total number of degrees that stand between our (necessary) future state and our present state is 125. these degrees are not made of marble or stone, they are inside us. they are degrees of internal spiritual development. when a person changes something inside himself, he ascends by one degree. when he changes another, he climbs another degree and so on. all the degrees are levels of equivalence with the creator. the world of ein sof is a complete equivalence of form with the creator. our world is the complete opposite of the creator. the degrees between our world and the world of ein sof are measurements of equivalence of man with the creator, phases of closeness

ain from receiving anything for itself. at that point it nullifies itself completely before the upper light. it is with this degree that the soul enters the world of assiya, the first spiritual world above the barrier. if the soul can overcome its egoism when the light of wisdom shines in it, it rises to the world of yetzira. the greater the ability of the soul to resist its egoism, the higher it ascends in the spiritual degrees, until finally the soul comes to the world of ein sof. a soul is a spiritual entity that reveals its essence only past the barrier and the degrees above it. the desires one works with in the spiritual world are bare, open; they are not clothed in dresses of our world. a kabbalist stops studying our world once in the spiritual 51 of 273 world, and regards it as noth

f with light more intensively. correcting the program when one s coarseness reaches its ultimate size, there appears a need to correct the program of his personal computer. the coarseness increases over many lifetimes, not only of man s life, but also of animal and vegetative and even the still nature. though nature itself rises too, its ascent depends on man s situation and happens only when man ascends. when the coarseness reaches its peak the gap between man s inner picture and the light also reaches its peak and an inner switch is turned on inside, producing the feeling that one can no longer satisfy himself with anything, in the present or in the future. this is the sign that one has stopped looking for something inside, in the back of one s soul, but now aspires to feel its surroundi

for spirituality. when that happens, he is admitted into the first degree in the spiritual world, where there is a light many times stronger than the one shining in our world. a person asks for a screen in order to resist the animate pleasure and refrain from receiving them for himself, but only with the intent for the creator. he obtains a screen and thus corrects his first degree. after that he ascends to the next degree, in which he is faced with an even greater will to receive and consequently a greater light. by acquiring a screen with a greater anti-egoistic power, he corrects that degree too and continues to climb. we can picture our world as a horizontal line of 0 value. the first egoistic desire to receive in the scale of degrees will be considered as 1 (minus one) and will be fel

of the creation of this world by the creator is spiritual unification with him, the correction of man s properties, or in other words: spiritual ascent. there are 620 spiritual degrees from our point, which is the lowest possible, to the creator. each of those degrees is called a mitzva. when a person corrects himself through a certain altruistic act, he performs a certain mitzva and consequently ascends to the corresponding degree. this means that there are 620 further corrections of adoptions of altruistic desires that we must perform after we rise above the egoistic nature of our world. at the last and highest spiritual degree, one unites with the creator completely. his properties and desires become completely identical to those of the creator. one must attain that state of complete sa

this information rise to the upper world in a form of knowledge and determine whether we feel our tomorrow as positive or negative. therefore, the creator, who is at the highest spiritual degree, created this creation from an egoistic attribute, which is the complete opposite of him, and filled it to the rim with light. he then emptied it and lowered it to the degree of our world. a creature who ascends back up the spiritual ladder receives a much more intense pleasure than prior to the decline to this world. q: if there is an upper force that governs us and every little insect in our world, then how are we different to robots? a: if a person uses kabbalah to change his inner properties, he also changes the external influence that operates on him. because this entire world is built to gui

such feelings, he does not regard his desires as evil, but as a normal person: well i am like that but so is everybody else. it is written that god said to abraham, look now toward heaven and promised him that his seed and his people will be like the stars in the sky innumerable. stars are sparks of returning light that broke the collective soul. one collects these sparks, corrects them and thus ascends. for that reason, the sparks, which are tiny souls that rise upward, are called stars. for that reason the creator promised abraham that if he followed this path, the entire heaven would be his. death 92 of 273 q: does a part of the soul pass on from parent to child? a: a human is a two-legged animal. it has a vital force called the animate soul. when a person dies his soul leaves his body

ce in the corporeal world. however, if you take one s additional egoism from him, he will immediately find himself in the place he had descended from into this world, meaning in his original degree in the spiritual world. now one is in a state where he feels the world around him as everyone around him does. what he should now do is ignore his egoism and use it to rise in spirituality. this way he ascends by 620 degrees higher than the degrees he started from. when one rises from our world and reaches the end of correction he rises to the world of ein sof and feels 620 times more complete then his current state. our animate body dies because we take away its egoistic satisfaction. the meaning of death is that the spiritual force that gives one the desire to live and absorb the force of life

bestow. 129 of 273 once malchut makes these calculations in her rosh (head, she then receives in the guf (body) what she has decided to receive. when the vessel completes the reception of that part of the light that it decided to receive, the surrounding light beats on the screen and forces it to return to the peh (mouth. the result is that the entire partzuf is emptied of light. when the screen ascends from the tabur degalgalta to the peh, the inner light exits galgalta leaving a reshimo of the light that was in there, a reshimo dehitlabshut. but the reshimo from the strength of the screen that received the light is not left, because the screen decided to stop receiving the light, and disqualified itself from working with its own strength. hence the reshimo of the screen disappears. the

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

the two pillars of the temple, yakheen and boaz, the two forces, the white and the black; separate and contrary, yet in their polarity they are uniform, equilibrating their unity. the philosopher fs stone, as hermes declared, consisted in separating the ethereal from that which was gross. thou shalt separate the earth from the fire, the ethereal from the gross, gently, but with great industry. it ascends from earth to heaven, and again it comes down from heaven to earth, and it is invested with the potency of superior and inferior things. thou wilt possess by this means the glory of the whole world, and all darkness will depart from thee. it is the strong power of every power, for it will overcome all things subtle and penetrate all things solid. it is thus that the world was created *herm

TYSON DONALD NEW MILLENNIUM MAGIC

hose who have no knowledge of occult things-the human mind sub- consciously recognizes meaning in the underlying forms of nature. the souls of departed pharaohs, along with the souls of living aztec priests, climbed pyramids to achieve a direct communion with the divine. the pyramid, no matter where in the world it is found or what shape it takes, is a stairway to heaven where human consciousness ascends and divine consciousness descends. it is a modification of the conical hilltops upon which human beings have worshipped and worked magic from time immemorial. the triangle is a two-dimensional representation of the cone, and this is one of its most important symbolic aspects. for example, in ritual evocation the evil spir- it is made to come into perceptual existence inside a triangle. the

TYSON DONALD SOUL FLIGHT

also usually exceedingly ndesirable" level six is identical in appearance to the physical world. those who project their astral bodies into this level may not know that they are on an astral plane, but may believe themselves to be traveling through the ordinary material environment of everyday life. levels five and four are similar to level six but are more refined-so that, as the astral traveler ascends through these levels, the landscapes begin to diverge in their details from the corresponding locations in the material world. the remaining levels-three, two and one-are also similar in nature and form a second triplet. the astral beings who live on these levels have little contact with the material plane, so the landscapes of these three higher levels have almost no correspondence with t

TYSON DONALD THE MAGICAL WORKBOOK

of fire! a flashing light, abounding, revolving, whirling forth, crying aloud" as you rotate, visualize a swirling vortex of light form in the air all around you. it is shaped like the funnel of a tornado, but bright instead of gray, and it turns counterclockwise. the funnel of the vortex of light opens wider as it extends upward. within the center of the spinning funnel, a column of white light ascends from the sphere of your heart-center through your upturned forehead between your eyebrows and touches the white star high above in the heavens. feel the energizing power of the light withdraw from your body. with your astral perceptions, hear the rushing sound of the vortex as it swirls upward from the circle. when you have turned a complete rotation and face the eastern quarter once again

TYSON DONALD THE POWER OF THE WORD

alternately generate the son (v) and daughter (second h. the generative unit is complete in the trinity, but this trinity endlessly alternates its polarity, male-female-male giving way to male-female-female, and vice versa. the v elevates his twin sister, the second h, to the throne of the now barren mother, the first h, whom she replaces. her mature beauty arouses the creative lust of the v, who ascends to the throne of his father, the i. by this ascent he is transformed and his old identity "dies" or passes from existence. the renewed and fertile male-female pair in turn produce the next generation. it is interesting tq note that in ancient egypt it was the custom for the young prince to replace the dying king, his father, on the throne and marry his own sister, the princess, who became

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

the name; that is, the ineffable name, whether declaimed as ehyeh or as yhwh, alludes symbolically to the fact that, in the infinite, was, is, and will be, hayah howeh we-yihyeh, past, present, and future, are unified the mystery of the threefold unity that is a unified trinity, a mystery apprehended as mystery by the spirit carried on the wings of the upward breath, the breath-of-the-heart, that ascends to and vanishes in the impenetrable infinite.215 the conception of temporality proffered in the aforecited passage is enhanced by considering the interpretation of this passage found in the commentary on tiqqunei zohar that purports to transmit the teachings of the vilna gaon: ehyeh is upon hawayah, that is to say, upon being [al mesi ut, for ehyeh connotes being [hu leshon mesi ut, and as

h the before that has no after but the after that has no before. we can gain a better sense of this notion of time-that-is-no-time from the following remark of david ben yehudah he-hasid, another kabbalist who may have been part of the circle responsible for the early stage of the literary production of the zoharic anthology:220 the secret of the venerable prayer is that it grows stronger, and it ascends from sefirah to sefirah until it reaches the will [rason] that is conjoined to keter. therefore it is said at the end [of the prayer] yihyu le-rason imrei fi (ps 19:15. when prayer reaches the place of the will [meqom ha-rason, then all the gates from above to below are opened before him, and there is no obstacle or impediment to his demands, for he is conjoined to the world of mercy [olam

alkhuteih malkhut olam (ibid, 27, enduringly [le olam wa ed, which is the aspect of malkhut of ein sof, just as it was [before creation] when he and his name were alone.308 in the end, as in the beginning, eternity and time are not diametrically opposed;309 on the contrary, eternal temporality best approximates the promise of a temporal eternity to be realized in the messianic future when malkhut ascends to and is exterminated in the light of the essence of ein sof, the source of time that radiates incessantly beyond the margin of time.310 linear circularity (a)temporal poetics 117 before alef/ where beginnings end wachs, ungeschriebnes zu siegeln, das deinen namen erriet, das deinen namen verschl sselt. celan, mit brief und uhr 118 3 before alef comes beit here in a nutshell lies the wisd

c is in the divine. interestingly, one zoharic passage, concerning the secret of the catharsis of evil from god, and classified in the printed versions as part of the tosefta section, presents the containment of darkness in light and the eventual separation of these two forces as a consequence of the transition from concealment to disclosure in densely mythical images: the vapor of the pure vapor ascends above until the place of the house of dwelling is not found, the place that is no place is not found above or below, it is removed from everything, it is destroyed from everything. destruction [avaddon] is the male, samael, who emerges from the dross of the strength of isaac, and death [mawet] is his female, primordial serpent, woman of harlotry, as it is written, her feet descend to death

ent, woman of harlotry, as it is written, her feet descend to death (prov 5:5. and these two, destruction and death, heard the strength of the will of the king, the secret, supernal hidden mystery, concealed from everything, hidden from ideas and thoughts. the one who is drawn after these is led astray from everything, for everything is its opposite. praiseworthy is the perfect man like jacob who ascends and whose eyes are not darkened by this smoke and he merited to draw close to truth, the seal of the holy king.76 the continuation of the text describes the emanation of the sefirot as they relate to the letters of the tetragrammaton. the holy powers emerge only after the purging of the impure forces from the divine, a theme that evolved into one of the cardinal tenets of sixteenth-century

nfigured concurrently and coextensively as letter and light. see wolfson, speculum, pp. 287 288. 18. bahir, 48, p. 145. 19. see pedaya, proven al stratum, pp. 149 153. 20. the impact of the contemplative ideal of mystical worship is evident as well in bahir, 60, p. 153. in that passage, the one who visually contemplates the chariot, ha-mistakkel bi-sefiyyat ha-merkavah, is contrasted with one who ascends in thought, alah ba-mahshavah. the reading in ms munich 209, fol. 11a, reproduced in bahir, p. 152, is ha-mitpallel bi-sefiyyat ha-mahshavah yarad we-ahar kakh alah, the one who prays through the vision of thought descends and subsequently ascends. in the margins of the manuscript, however, the first three words are corrected to she-ha-mistakkel bi-se ya[t] ha-merkava[h, for the one who co

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