Michael Wynn's Occult Reference Library
BAAL,BAEL

Return to Occult Library Index

ALEISTER CROWLEY LIBER 777

sheol grave \ynwnz tca. 4 wdba abaddon perdition lucifuge bbwy of hrxb jobab of bozrah 5 tjcrab bar shachath clay of death \wrtca ynmyt mch husham of temani 6 wyhfyf titahion pit of destruction belphegor awyj tywu ddh hadad of avith 7 twmyruc shaarimoth gates of death yadmca hqrcm hlmnc samlah of masrekah 8 twmla tzelmoth shadow of death adramelek laylb tybhr lwac saul of reheboth 9 tylyl nh lub baal-hannan 10 \nhyg gehinnom hell hmun wup rdh hadar of pau cix (continued* the dukes of edom. cx. elements and quarters (sepher yetzirah. cxi. sephirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white

ALEISTER CROWLEY EQ I 1

hewing it, spat it on my leg, and the pain vanished. he did not spend an hour racking through the dictionary of his brain to find a suitable "itis" whereby to allay the inflammation, and then, having carefully classified it with another, declared the pain to be imaginary and myself to be an hysterio-monomaniac suffering from apiarian illusions! to-day hercules is a sun-myth, and so are osiris and baal; and no may can raise his little finger without some priapic pig shouting "phallus. phallus! i see a phallus! o what a phallus" away with this church-spire sexuality, 188 these atavistic obstetrics, these endless survivals and hypnoid states, and all these orchitic superficialities! back to the fruits of life and the treasure-house of mystery! let us leap beyond the pale of these pedantic dic

ALEISTER CROWLEY EQ I 5

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

the armed talismans of that moon-vaulted crypt. then came the sombre spectre from the abyss of nectar; yea, from the icy north came the great vision forth, a giant breaking through the weary web of wrath. 61 then, in the midst, behold that blaze of burnished gold imperishable, set with adamant and jet; and by the obscene head we hailed him baphomet. hail to the master, hail! lord of the sabbath! baal! i kiss thy feet, i kiss thy knees- and this- and this- till i am lifted up to the incorporeal byss. till here alone exalted i gaze beneath the vaulted forehead, within the eyes wherein such wonder lies, the incommensurable gain, the pagan prize. we are thy moons an suns, thy loyal knights and nuns, who tread the dance around thine altar, with the sound of death-sobs echoing through the immem

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

turies before, the mediterranean and neighbouring world had been the scene of a vast number of pagan- 109- from bethlehem to calvary copyright 1998 lucis trust creeds and rituals. there were temples without end dedicated to gods like apollo or dionysus among the greeks, hercules among the romans, mithra among the persians, adonis and arris in syria and phrygia, osiris and isis and horus in egypt, baal and astarte among the babylonians and carthaginians, and so forth. societies, large or small, united believers and the devout in the service or ceremonials connected with their respective deities, and in the creeds which they confessed concerning these deities. and an extraordinarily interesting fact, for us, is that, notwithstanding great geographical distances and racial differences in the

BLACK SERPENT1

r earth-based daemons will look kindly upon the practitioner for an entire year. magick for new jobs, letting go of the past, stability, and help with mundane issues (i.e. finding a new place to live, house blessings etc) can be done during the rites to belphegore. belphegore/belphegor has been a demon of discovery, invention, riches, and sloth (one of the deadly sins. originally an assyrian god, baal poer, he ruled over lust. in kabbalistic writings he was the opposite polarity of the sixth sephiroth. he is an earth daemon. in the dukante hierarchy he is listed as a weapons master, a war daemon, and a daemon to be called on for gain in the material world. artwork by l. breton from dictionnaire infernal by j. collin de plancy (paris 1863, 7th edition. 27 daemon word search by adrianna he w

BLAVATSKY H P ANTHROPOGENESIS

ted for thy salvation, o lord" of simeon and levi the patriarch remarks that they. are brethren; instru[[footnote(s "pantheon" text 15[[vol. 2, page] 212 the secret doctrine. ments of cruelty are in their habitations. o my soul, come not thou into their secret; unto their assembly* now in the original, the words "their secret" really are "their sod* and sod was the name for the great mysteries of baal, adonis and bacchus, who were all sun-gods and had serpents for symbols. the kabalists explain the allegory of the fiery serpents by saying that this was the name given to the tribe of levi, to all the levites, in short, and that moses was the chief of the sodales* it is to the mysteries that the original meaning of the "dragon-slayers" has to be traced, and the question is fully treated of h

the great sod of the kadeshim (the priests, the holy, the initiated, psalm lxxxix, 7 (ibid. the kadeshim were very far from holy (vide part ii "the holy of holies "the members of the priest-colleges were called sodales" says freund's "latin lexicon (iv. 448 "sodalities were constituted in the idaean mysteries of the mighty mother" writes cicero in de senectute("mysteries of adonis* the priests of baal who jumped over the fires. but this was a hebrew term and a local one "saraph "fiery or flaming venom[[vol. 2, page] 213 the seventh son of the seventh son. philosophers ignored the seven in their genetical accounts and gave only four. thus the mexican local genesis has "four good men" described as the four real ancestors of the human race "who were neither begotten by the gods nor born of wo

also "an opening; the whole forming the perfect bisexual 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

e house of the lord, where the women wove hangings for the grove" or the bust of venus-astarte, says verse the seventh in the twenty-third chapter of 2 kings. the dance performed by david round the ark was the "circle-dance" said to have been prescribed by the amazons for the mysteries. such was the dance of the daughters of shiloh (judges xxi. 21, 23 et passim, and the leaping of the prophets of baal (i kings xviii. 26. it was simply a characteristic of the sabean worship, for it denoted the motion of the planets round the sun. that the dance was a bacchic frenzy is[[vol. 2, page] 461 what was the circle-dance. apparent. sistra were used on the occasion, and the taunt of michal and the king's reply are very expressive. isis unveiled, vol. ii, p. 49 "the ark, in which are preserved the ger

ns have. but now judaism, built solely on phallic worship, has become one of the latest creeds in asia, and theologically a religion of hate and malice toward everyone and everything outside themselves. philo judaeus shows what was the genuine hebrew faith. the sacred writings, he says, prescribe what we ought to do. commanding us to hate the heathen and their laws and institutions. they did hate baal or bacchus worship publicly, but left its worst features to be followed secretly; and it is with the talmudic jews that the grand symbols of nature were the most profaned. with them, as now shown by the discovery of the key to the correct bible reading- geometry, the fifth divine science("fifth- because it is the fifth key in the series of the seven keys to the universal esoteric language and

planet to it is mercury (hermes, budha, thot, the name of whose mother on earth was maia; the planet which receives seven times more light than any other: which fact led the gnostics to call their christos, and the kabalists their hermes (in the astronomical meaning, the "seven-fold light (vide at end of this. finally, this god was bel; the sun being "bel" with the gauls "helios" with the greeks "baal" with the phoenicians "el" in chaldean, hence "el-ohim "emanu-el" el "god" in hebrew. but even the kabalistic god has vanished in the rabbinical workmanship, and one has now to turn to the innermost metaphysical sense of the zohar to find in it anything like ain-soph, the nameless deity and the absolute, so authoritatively and loudly claimed by the christians. but it is certainly not to be fo

BLAVATSKY H P COSMOGENESIS

t deep" the deity, from which these two in one have their being, is ever concealed and called the "hidden one" connected only indirectly with creation* as it can act only through the dual force emanating from the eternal essence. even aesculapius, called the "saviour of all" is identical, according to ancient classics, with phta, the egyptian creative intellect (or divine wisdom, and with apollo, baal, adonis and hercules (see dunlap's "mystery of adonis" pp. 23 and 95; and phta is, in one of its aspects, the "anima mundi" the universal soul of plato, the "divine spirit" of the egyptians, the "holy ghost" of the early christians and gnostics, and the akasa of the hindus, and even, in its lower aspect, the astral light. for phta was originally the "god of the dead" he in whose bosom they we

he "lord god" and jehovah in the bible, yet the latter is full of indiscreet traces of the androgyne deity, which was jehovah the sun, and astoreth the moon in its female aspect, and quite free from the present metaphorical element given to it. god is a "consuming fire" appears in, and is encompassed by fire" it was not only in vision that ezekiel (viii, 16) saw the jews "worshipping the sun" the baal of the israelites (the shemesh of the moabites and the moloch of the ammonites) was the identical "sun-jehovah" and he is till now "the king of the host of heaven" the sun, as much as astoreth was the "queen of heaven- or the moon. the "sun of righteousness" has become a metaphorical expression only now[[vol. 1, page] 398 the secret doctrine. of a scientific nature. for besides being purely o

cient of days" brahma (in his triune form, whose name is also "sanat" the ancient? every kumara bears the prefix of sanat and sana; and sanaischara is saturn, the planet (sani and sarra, the king saturn whose secretary in egypt was thot-hermes the first. they are thus identified both with the planet and the god (siva, who are, in their turn, shown the prototypes of saturn, who is the same as bel, baal, siva, and jehovah sabbaoth, the angel of whose face is mikael[[diagram "who is as god. he is the patron, and guardian angel of the jews, as daniel tells us (v. 21; and, before the kumaras were degraded, by those who were ignorant of their very name, into demons and fallen angels, the greek ophites, the occultly inclined predecessors and precursors of the roman catholic church after its seces

rein, according to creuzer (i, vi, ch. 1, oracles were rendered, then it will become the pleasure of the occultists to prove that both aidoneus and dionysius are the bases of adonai, or "jurbo adonai" as jehovah is called in codex nazaraeus "thou shalt not worship the sun, who is named adonai, whose name is also kadush and el-el (cod. naz, i, 47; see also psalm lxxxix, 18, and also "lord bacchus" baal-adonis of the sods or mysteries of the pre-babylonian jews became the adonai by the massorah, the later-vowelled jehovah. hence the roman catholics are right. all these jupiters are of the same family; but jehovah has to be included therein to make it complete. jupiter-aerios or pan, the jupiter ammon, and the jupiter-bel-moloch, are all correlations and one with yurbo-adonai, because they ar

ho still believe so, whether from christian or kabalistical considerations, then the zodiac is clearly mentioned in ii kings, xxiii. 5. before the "book of the law" was "found" by hilkiah, the high priest (xxii, the signs of the zodiac were known and worshipped. they were held in the same adoration as the sun and moon, since the "priests, whom the kings of judah had ordained to burn incense. unto baal, to the sun, moon, and to the planets, and to all the host of heaven" or the twelve signs or constellations, as the marginal note in the english bible explains (see ii. kings xxiii. 5, had followed the injunction for centuries. they were stopped in their idolatry only by king josiah, 624 years b.c. the old testament is full of allusions to the twelve zodiacal signs, and the whole scheme is bu

BOOK OF ENOCH

although there are some hebrew passages quoted in some of the aramaic fragments that survive from a few centuries bc. the appearance of the book in ethiopia, is probably due to events in jerusalem during the reign of king manasseh of judah (695- 642 bc, which are documented in the bible (2chronicles 33:1- 20, and at 2kings 21:1- 18. king manasseh was not of the jewish faith, he erected alters to baal and asherah in solomon's temple. in kings at 21:16, it says that so much innocent blood was shed that it filled jerusalem from end to end. at this time, the religious establishment left the country, taking the ark of the covenant and all the important religious texts with them. after a number of years in egypt, the refugees went further south, near to the source of the nile, at lake tana in e

BOOK OF BLACK SERPENT

force. unto malkuth is attributed lilith, the evil woman, afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of the messiah, who will root out the qliphoth from the world. these are the evil chiefs: 1. kether satan or moloch 2. chokmah beelzebub 3. binah lucifuge 4. chesed ashtaroth 5. geburah asmodai 6. tiphereth belphegor 7. netzach baal 8. hod adramalach 9. yesod lilith 10. malkuth nahemah behemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of behemiron in the qliphoth of the months of the year (the 11th. the leviathan are, as it were, numberless dragon forms united together, so that each of his scales is, as it were, a separate evil serpent. of the

BOOK OF DOOM

fer, belial, satan, beelzebub, astaroth, and pluto. 3.14. the second realm of the great infernal empire is the domain of the seven infernal grand dukes, whose names are: mephistophilis, ariel, anifel, marbuel, aziel, aziabel, and barbuel. 3.15. the third realm of the great infernal empire is the domain of the five grand ministers and secret infernal counsels, whose names are: asmodeus, leviathan, baal, belphegor, and lucifuge. 3.16. the fourth realm of the great infernal empire is the domain of the twelve dukes, whose names are: ashmunaday, kedemel, set, hasmoday, sorath, hekate, lilith, barzabel, behemoth, nambroth, zazel, and hismael. 3.17. study well what the spirits of the infernal hierarchy have to tell you, and all the power will be yours. 3.18. the structure of the o.a.i. is followi

rbuel, who is grand duke of the great infernal empire. 4.14. the fourteenth letter of the infernal alphabet is e; it is ruled by asmodeus, who is grand minister of the great infernal empire. 4.15. the fifteenth letter of the infernal alphabet is u; it is ruled by leviathan, who is grand minister of the great infernal empire. 4.16. the sixteenth letter of the infernal alphabet is n; it is ruled by baal, who is grand minister of the great infernal empire. 4.17. the seventeenth letter of the infernal alphabet is i; it is ruled by belphegor, who is secret infernal counsel of the great infernal empire. 4.18. the eighteenth letter of the infernal alphabet is g; it is ruled by lucifuge, who is secret infernal counsel of the great infernal empire. translator's note: it is interesting that the soun

CHRONOLOGIA RORISPERGIUS

egis 1688 emanuel swedenborg, scientist and mystic, born in stockholm, sweden 1690 publication of the english translation of the chemical wedding of christian rosenkreutz. 1692 salem witchcraft panic 1694 jane leade. enochian walks with god. 1704 comte de saint-germain born, son of a jewish doctor of strasbourg and named daniel wolf? 1709 tarot de pierre madeni 1710-1782 samuel jacob hayyim falk. baal-shem of london. 1713 sefer yetzirah(amsterdam) with preface by m. ben j. chagiz (2nd amsterdam edition, 1642 was the first. 1713 jean pierre payen tarot(avignon) 1714-22 ippolito desideri travelled from kashmir along the tsangpo to lhasa. 1716-1802 dom antoine joseph pernety benedictine alchemist head of school of hermeticism at avignon. 1718 francois heri tarot(solothurn,switzerland) 1719 ge

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

eye, the cult that worships these fourth dimensional "gods" or "masters. it goes back to antiquity and this same stream of manipulation is behind the new world order to this day. it is a fusion of the ancient esoteric beliefs which have emerged from babylon, egypt, and the hebrew kabbala school. the higher levels of the freemasons still worship a 'god' called jahbulon- jah (jehovah, hebrew, bul (baal, babylon, and on (osiris, egypt. perhaps the most important achievement by this global elite-brotherhood on the journey to world domination has been the colonisation of america, a land it knew existed long before it was officially 'discovered. throughout known human history, there have been two levels of knowledge operating on this planet. one is made public for the mass of the people to see

DAVID ICKE CHILDREN OF THE MATRIX

he "noah" story, and sarpa, a sanskrit term for the indian reptilian "gods, the nagas. the jewish talmud forbids the depiction of the dragon, as it does the sun and the moon, both symbols of major anunnaki figures. a fragment of the hebrew dead sea scrolls, translated by the hebrew scholar, robert eisenman, includes a description of a "watcher" known as belial (an origin of the "sun gods" bel and baal. it calls him the "prince of darkness" and the "king of evil" and he is described as a being of terrible appearance."with a visage like a viper. the serving the dragon: the past 115 researcher and channelled w.t. samsel, writes in the atlantis connection that the force behind the spiritual demise of atlantis was known as the sons of belial. interestingly, one of the key colleges at oxford uni

nian seals dated to before 2500bc, he is called "adamu-the-son-of-the-god- induru. gunn or "cain" was attacked and wounded in the edda narrative by baldr or balder, the son of the serpent cult leaders, wodan and el. balder is the same guy as the biblical "abel, waddell says, and the edda refers to him as epli, which equates with the hebrew e-b-l, and his sumerian title was ibil or bal (the hebrew baal, says waddell. baal worship would therefore be serpent worship. another name for balder was egil and this is almost identical to egel, the hebrew for "a bull calf" and the "golden calf" worshipped in the old testament.39 "golden calf" worship= serpent worship? balder was symbolised as a bull or steer and became the "steer god" of israel or isra- el. he is referred to in the edda as the "steer

and the roman christian priesthood added the terminus 'us" here are some of the other pre-christian deities of whom the "jesus" story was told: apollo, hercules, and zeus of greece; adad and marduk of assyria; buddha sakia and indra of india and tibet; salivahana of southern india and bermuda; osiris and horus of egypt; odin, balder, and frey of scandinavia; crite of chaldea; zoroaster of persia; baal (bel) and taut of phoenicia; bali of afghanistan; jao of nepal; wittoba of bilingonese; xamolxis of thrace; zoar of the bonzes; chu chulainn of ireland; deva tat, codom, and sammonocadam of siam; alcides of thebes; mikado of the sintoos; beddru of japan; hesus or eros, and bremrillaham of the druids; thor, son of odin, of gauls; cadmus of greece; hil and feta of mandaites; gentaut and quetzal

DAVID ICKE THE BIGGEST SECRET

is represented by the symbol of the fleur-de4is which you find throughout the regaliaof modern royalty (see figure 6 overleaf. as i have mentioned already, the draco royalhierarchy, the winged albino whites, are said to have horns and im sure this is the trueorigin of the horned headgear of ancient royalty. the classic depiction of the devil also52has draco-like horns. nimrod was given the title baal (thelord) and semiramis was baalti (my lady. the latinterm for my lady is mea domina which in its corrupteditalian form became madonna.8 nimrod was represented ina dual role of god the father and ninus, the son ofsemiramis, and her olive branch was symbolic of thisoffspring produced through a virgin birth. ninus was alsoknown as tammuz who was said to have been crucifiedwith a lamb at his fee

druids and the giant or titan race, the reptilian-human crossbreeds ofthe ancient near east, were often symbolised as trees because of their height. in his1833 book, phoenician ireland, joachim de villeneuve, insisted that irish druidswere the snake priests of the phoenician seafarers. this would certainly explain theorigin of the balor of the evil eye, the irish version of the north african god baal,and the celebration in may of the baal ritual, beltane. the evil eye relates to thehypnotic stare of the reptilians. the sun god of the phoenicians was bel or bil andlater became known by the canaanites and babylonians as baal- nimrod. thedruids became the carriers of the mystery school tradition in britain, ireland andfrance or britannia, eire and gaul as they were then called, and some of t

ace that came out of the near east and the caucasus mountains. here are just some of theson of god heroes who play the lead role in stories which mirror those attributed to jesusand almost all were worshipped long before jesus was even heard of:khrishna of hindostan; buddha sakia of india; salivahana of bermuda; osiris and horusof egypt; odin of scandinavia; crite of chaldea; zoroaster of persia; baal and taut ofphoenicia; indra of tibet; bali of afghanistan; jao of nepal; wittoba of bilingonese;tammuz of syria and babylon; attis of phrygia; xamolxis of thrace; zoar of thebonzes; adad of assyria; deva tat and sammonocadam of siam; alcides of thebes;mikado of the sintoos; beddru of japan; hesus or eros, and bremrillahm, of the druids;thor, son of odin, of the gauls; cadmus of greece; hil an

erhood today. my use of the term satanism has nothing to do with the christian version of satan. i use it only to describe a system of ritual sacrifice and torture which, staggering as itmay seem to most people, is commonplace all over the world today. satanism is justanother name for the worship of a highly destructive, negative force which has beengiven endless names over the centuries: nimrod, baal, moloch or molech, set, thedevil, lucifer, there is no end to them. satanism perverts everything positive in thesame way that the nazis took a positive symbol, the swastika, and turned it around tosymbolise the negative. this is why the satanists invert the pentagram and why theyuse black to symbolise the darkness, hence their black mass. but they also reverse thesymbolism of white and that i

can be found in ireland and scotland. irish myth says that ireland was firstpeopled by a greedy group of gods called the formorians who demanded two thirds ofthe children born each year. the phoenicians and their kinsmen, the carthaginians,sacrificed humans on a large scale and so did the canaanites. when carthage wasstruggling in the war against rome, 200 noble families sacrificed their sons to baal (thephoenician sun god, bel or bil).2another theme is the sacrifice of the first born child, most often the first born son. insome aboriginal tribes in australia, the mother would kill and eat the first born child toensure she would be able to have more.3 the sacrifice of the first born of animals andhumans was quite common and is mentioned in the old testament. the book of kingstells how mes

lion years ago, andneanderthal man, dating from about 200,000 years ago, evidence of such rituals can befound even at these early times. the cult of the head, which included eating the brain ofthe victim, became more elaborate in jericho some eight thousand years ago andevidence of the same rituals have been found in the shinto religion in japan and inancient china. anath, the legendary sister of baal, was portrayed festooned withsevered heads along with human hands hanging from her girdle, the same as the mothergoddesses of mexico and india.5written texts of ancient egypt reveal many kinds of sacrifice and torture, which laterbecame widespread.6 the egyptians would sacrifice red-headed men on the tomb ofosiris because red was the colour associated with set, the egyptian version of satan.s

weighed for judgement by thegoddess, maat. this is the real meaning of the woman with the sun crown holding thescales of justice which you see on so many court buildings. in the ancient world, thebrahmin fakirs in india and other mystery schools knew of drugs, torture rituals andmagic which created hallucinations. silly fakirs. hypnosis was widely used in thetemples. the demon worshippers of bel/baal/nimrod in canaan, babylon andphoenicia engaged in human sacrifice, cannibalism, and child murder in the name ofmoloch or molech, an aspect of nimrod/baal, as part of their religious rituals.8 baal(lord or ruler, the supreme god of the canaanites and phoenicians, was said to be thegiver of life and moloch was the destroyer of life. both demanded appeasement bysacrifice. baal or moloch became i

ed in human sacrifice, cannibalism, and child murder in the name ofmoloch or molech, an aspect of nimrod/baal, as part of their religious rituals.8 baal(lord or ruler, the supreme god of the canaanites and phoenicians, was said to be thegiver of life and moloch was the destroyer of life. both demanded appeasement bysacrifice. baal or moloch became identified with the roman god saturn.in honour of baal, the sun god and god of fire, the carthaginians, following the ritualsof the phoenicians and canaanites, rolled children into a fiery pit made in the shape of theimage of baal/moloch. at a site near modern tunis six thousand urns were foundcontaining the charred remains of infants. remember, these rituals and gods are thesame as those performed and worshipped by the satanists and the brotherh

hy the children of waco were allowed to burn to death in an inferno causedentirely by the satanist controlled fbi and the atf, the bureau of alcohol, tobacco andfirearms, on april 19th 1993. these were the same deeply sick people who blew up thejames p. murrah building in oklahoma on april 19th 1995, in which so many childrendied. april 19th is a satanic ritual day relating to fire- the fire god, baal or moloch. andwhat does moloch demand? the sacrifice of children. waco and oklahoma were childsacrifices to baal/moloch according to exactly the same belief system as those performedby the ancfiffits. in the same way, a war to these people is a mass blood ritual in which293unimaginable numbers are killed and maimed, and the planet is engulfed by negativeemotional energy. it is this energy on

israelite children and killing only the first born egyptians. thisis more symbolism that only an initiate or a determined researcher would understand.records from the 8th and 7th centuries bc, show that the israelites burned their sons onsacrificial fires in the valley of gehinnon outside jerusalem.11 the infants were said tohave been passed over or passed through the fire in sacrifice to moloch-baal. in thebook of leviticus we find the line: thou shalt not let any of thy seed pass through thefire to moloch. the prophet jeremiah talks of the people: burning their sons in the fireas burnt offerings unto baal and also in the book of jeremiah we are told that: theyhave built the high places of tophet, which is in the v alley of hinnon, to burn their sonsand daughters in the fire. john milton

ho was an anunnaki crossbreed. tubal cains sister, naamah,17 is saidto have been the one who brought human sacrifice and cannibalism into the world.18tubal cain is known as the father of witchcraft and sorcery and thus his name is afreemasonic password.19 the g on the symbol of freemasonry stands forgnosticism (knowledge, knowing) and for generation, the fertility rites of the sexcults of ancient baal and ashtoreth.20 no doubt it is also a symbol connected togeneration and genetics, as in the reptilian bloodlines. y ou see the g in the logo of297the gannett chain which has been buying up newspapers and television stations acrossthe united states and publishes the national daily, usa today.21 the de medicibloodline of the black nobility in v enice, who funded christopher columbus, includedc

grove has a number ofrooms for different perversions including a dark room, a leather room, a necrophiliaroom, and one known as the underground lounge, spelt as u.n.derground on thesign. ive seen a covertly taken picture of robed men at bohemian grove standingalongside a large fire worshipping a 40 foot stone owl (see picture section. the owl isthe symbol of moloch or molech, an aspect of nimrod/baal. moloch demands thesacrifice of children and it was to this deity that the children of the babylonians,hebrews, canaanites, phoenicians and carthaginians, were sacrificially burned. thispicture provided visual support for the claims over many years that druid rituals werebeing performed at the grove with people in red robes marching in procession chantingto the great owl, moloch. the romans c

helogo of the exxon oil company- figure 46.figure 47: texaco. thepentagram in the circlewith the tau cross, the t-square of freemasonry.figure 48: atlantic richfield oil and thepyramid with the capstone missing seen fromabove.figure 49: amoco, now mergedwith british petroleum. thelighted torch. 365another brotherhood signatureand the bell, as in the americanliberty bell, is symbolic of bel,bil or baal, the aryan sun god ofthe ancient world. the mostobvious symbol of thebrotherhoods intent is the fasces,from which we get the word,fascism. you can see it at thebottom of a united statesliberty symbol and in thecongress building (see figure50. it was a symbol used widelyin the roman empire and itconsists of rods bound togetheraround an axe. this axe is theorigin of the term axis powersfor the

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ve is simply the visible manifestation of that belief. the obelisk was originally created by the egyptian mysteries of the pharaohs, and is spoken of in the bible. listen" king jehu said to the guards and to the officers 'go in and slay them; let none escape. and they smote them with the sword; and the guards before the king threw their bodies out, and went into the inner dwelling of the house of baal. they brought out the obelisks of the house of baal and burned them [2 kings 10:26, amplified bible] god almighty ordered the satanic obelisks burned, but only after he ordered king jehu to slaughter the worshippers of the obelisk, also known as baal worshippers. thus, the invisible freemasonry is devoted to the obelisk worship so forbidden by god as to be worthy of the death penalty. keep th

DEMONIC BIBLE

he priests of many of these gods decided that their particular deity was the true god, that all other gods were devils, and that the followers of other gods had to be converted or destroyed. egypt was decimated by the osirians as they attempted to eliminate the earlier religion of set. in the middle east, the hebrews went to war with the surrounding nations to annihilate them. out of the cults of baal and osirus, tammuz and dmuzi, mithra and zoroaster, arose a sacrificial-god religion which would dominate europe for centuries to come. the age of paganism had ended and the age of theocracy had begun. long after the purpose of the gods they represented had passed, theocracies used their "divine" authority to wage religious wars against supposed "infidels" and persecutions of non-believers. m

DIABOLUS

the crystallization of the essence in relation to leviathan lucifer and lilith, the force which creates and empowers the mind. beelzebub or beelzbuth according to s.l. macgregor mathers in the sacred magic of abramelin the mage described his name as meaning bol, hebrew for lord and zbvb, flies. beelzebub is a form of the adversary which holds close if not identical associations to satan. the name baal zebuth was known as the prince of demons in the time of christ, when the pharisees took against christ. they associated christ having been possessed by beelzebub and referred to his power as being able to drive the demons from one by the power of demons. it is suggested that the name of beelzebub, being the god of ekron which was a philistine city. the canaanite name baal which is an early 39

DONALDTYSON DEMON

hildren in their cribs and visits solitary men in their beds to provoke nocturnal emissions. lilith began her life as a class of babylonian demon known as the lilitu. in addition to the direct personification of the forces of nature, demons were formed by the vilification of the gods and goddesses of other cultures. many of the medieval demons mentioned in the old testament, such as ashtaroth and baal, are the gods of middle eastern peoples other than the hebrews. the modern concept of demons owes many of its key features to the influence of christian folklore and theological doctrine, which were heavily influenced by jewish beliefs through the old testament. in christianity, a demon is not just a malicious spirit, but a spirit of hell sent to earth by the devil to enforce his authority or

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

.y: university books, 1960. baalberith according to johan weyer, baalberith is a demon of the second order, master of the infernal alliance. he was said to be secretary and keeper of the archives of hell. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. baal shem tov (1698.1760) founder of the jewish mystical movement called hasidism that swept through europe during the eighteenth and nineteenth centuries. born as israel, son of eliezer, he became known as the baal shem tov, master of the good name, or the besht. many legends circulated around the zaddikim, or holy leaders, of hasidism, who were credited with miracles and spiritual insight. hasid

during the eighteenth and nineteenth centuries. born as israel, son of eliezer, he became known as the baal shem tov, master of the good name, or the besht. many legends circulated around the zaddikim, or holy leaders, of hasidism, who were credited with miracles and spiritual insight. hasidism had, and continues to have, a notable impact on jewish life. sources: buber, martin. the legend of the baal-shem. new york: schocken books, 1955. tales of the hasidim: the early masters. new york: schocken books, 1947. hilsenrad, zalman aryeh, comp. the baal shem tov: his birth and early manhood. brooklyn, n.y: kehot publication society, 1967. kaplan, aryeh. chassidic masters: history, biography, and thought. new york: maznaim publishing, 1984. baalzephon captain of the guard and sentinels of hell

no means the great sovereign of this monarchy; this honor was held by beelzebub. satan was alluded to by weyer as a dethroned monarch and chief of the opposition; moloch was called chief of the army; pluto, prince of fire; and leonard, grand master of the sphere. the masters of these infernal courts were adramelech, grand chancellor; astaroth, grand treasurer; nergal, chief of the secret police; baal, chief of the satanic army. weyer maintained that each state in europe also had its infernal ambassadors. belphegor is assigned to france, mammon to england, belial to turkey, rimmon to russia, thamuz to spain, hutjin to italy, and martinet to switzerland. according to weyer s calculations the infernal regions contained an army of 7,405,926 devils and demons, organized into 1,111 divisions of

scusses how to discern the evil spirit s departure; sometimes it puts out the light, now and then it issues like a flame, or a very cold blast, through the mouth, nose, or ears. vicecomes then enumerates various prescriptions for emetics, perfumes, and fumigations calculated to promote these results. he concludes with a catalog of the names of some of the devils of commonest occurrence: astaroth, baal, cozbi, dagon, aseroth, baalimm, chamo, beelphegor, astarte, bethage, phogor, moloch, asmodaeus, bele, nergel, melchon, asima, bel, nexroth, tartach, acharon, belial, neabaz, merodach, adonides, beaemot, jerobaal, socothbenoth, beelzebub, leviathan, lucifer, satan, and mahomet. petrus stampa s fuga satanae treatise in the the sauvus exorcismorum is very brief and does not contain any signific

many colours, and it is of such virtue that it blindeth the sights of them that stand about. constantinus carrying this in his hand, was made invisible therewith. the seventeenth-century grimoire the lemegeton of solomon or book of the spirits contains the names of spirits who may be invoked in a crystal at a set hour and used for magical purposes by means of their mystical seals. these include: baal. this is the name of one of the most powerful of all kinds of demons. he may present himself as a man with a human head.or that of a cat or toad. occasionally he is seen with all at once. speaking in a hoarse voice, he gives knowledge of all kinds, and tells the means to obtain invisibility. glasyalabolas is a powerful president, whose importance is belied by his appearance as a winged dog. i

order of the golden dawn and through it to aleister crowley, a dominant practitioner of magic in the twentieth century. it would be difficult to think of modern magic without the kabala and its related practices of gematria and path workings. within the jewish community study of the kabala revived in the eighteenth century with the development of the hassidic movement under the leadership of the baal shem tov (1700.1760. this form of judaism was seen as a competitor by the orthodox jews, who organized efforts to suppress it during the eighteenth and nineteenth centuries. hasidim (jewish mysticism) in europe was largely wiped out during the holocaust, but has survived in the united states and israel. some jewish kabalists have resented the kabala being appropriated by non-jewish occultists

art of the occult underground that nourished perverted nazi beliefs. list died in berlin in may 1919. sources: sklar, dusty. gods and beasts: the nazis and the occult. new york: thomas y. crowell, 1977. litanies of the sabbat according to one account, on wednesdays and saturdays it was the custom to sing at the witches sabbat the following litanies: lucifer, beelzebub, leviathan, have pity on us. baal, prince of the seraphim; baalberith, prince of the cherubim; astaroth, prince of the thrones; rosier, prince of denominations; carreau, prince of the powers; belial, prince of the vertues; perrier, prince of the principalities; oliver, prince of the arch angels; junier, prince of the angels; sarcueil, fume-bouche, pierre-le-feu, carniveau, terrier, contellier, candelier, behemoth, oilette, be

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

y wish and believe themselves to be ascending. so also those who term themselves chiefs are the most impotent and despised of all. as to the horde of perverse spirits, they tremble before an unknown, invisible, incomprehensible, capricious, implacable chief, who never explains his laws, whose arm is ever stretched out to strike those who fail to understand him. they give this phantom the names of baal, jupiter, and even others more venerable, which cannot, without profanation, be pronounced in hell. but this phantom is only the shadow and remnant of god disfigured by their wilful perversity, and persisting in imagination like a visitation of justice and a remorse of truth. when the evoked spirit of light manifests with dejected or irritated countenance, we must offer him a moral sacrifice

the tablets of which he inscribed. among the ancient hebrews the prophet was called nabhia, a borrowed title probably adopted from the canaanites. they differed little in function from similar functionaries in the surroundings cultures, but differed greatly in the particular deity to which they were attached. prophets were important functionaries in the ancient near east. four hundred prophets of baal reportedly sat at queen jezebel s table (i kings 18:19. the fact that they were prophets of this deity would almost go encyclopedia of occultism& parapsychology. 5th ed. prophecy 1243 to prove that they were also priests. we find that the most celebrated prophets of israel belonged to the northern portion of that country, which was more subject to the influence of the canaanites. association

of the canaanites. association of prophets appeared in israel quite early (see i sam. 10:5) and records of such appear periodically through israel s history. in the era after the death of ahab and jezebel they appear to have had some formal organization (see ii kings 2) with chapters in various towns (ii kings 2.5. they served to consolidate elijah s victories over the prophets of the hated deity baal. they seem to have died out by the time of the exile. the general idea in hebrew palestine was that yahweh, or god, was in the closest possible touch with the prophets, and that he would do nothing without revealing it to them. while often ignored or persecuted during their lifetime, their preserved written words were later given greatest veneration and still later canonized. in ancient greec

EVERBURNING LAMPS

m, before all the people; when the clouds of the sky passed away, and the sun appeared; then the water that had been poured over the sacrifice burst into flame. the connection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificial altar, poured water on it, and fire from heaven burned up the water, on the occasion when he condemned the priests of baal who could not do likewise.-see kings i, cap. xviii. blavatsky claims that at the present time the priests of the secret temples of the buddhists in tibet, india, and japan, use asbestos as a wick in lamps, which burn continuously without replenishing. trithemius, libavius, his commentator, and korndorf, about the year 1500, each composed a material, by chemical processes, which they professed

EVIL AND UNCLEAN SPIRITS

tylyl, evil woman, with the appearance of a beautiful woman, but then changing into a black, monkey-looking demon. the name of the serpent cjn (nachash) has the same number as that of hycm the messiah; who will root the twpylq out of the world. these are the evil chiefs: 1. rtk- satan and moloch 2. hmkj- lucifuge 3. hnyb- beezelbulb 4. dsj- ashtaroth 5. hrwbg- asmodeus 6. trapt- belphasor 7. jxn- baal 8. dwh- adramalech 9. dwsy- lilith 10. twklm- nahemah these names can hardly be referred to any one sephira, seeing their power extendeth over many and numberless orders. behemoth and leviathan are two evil forms of which the first is the synthesis of the twpylq already described under the head of behemiron in the twpylq of the months of the year. the leviathan are, as it were, numberless dra

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

temporary religious students of the jewish kabbalah make pretense to mystical aspirations, it has become more of an intellectual exercise than the active pursuit of mystical awakening for most of them. the small minority who do aspire to mystical awakening are an eclectic group. they range from mainstream orthodox jews to the sect of chasidus founded by israel ben eliezer (1698-1760, known as the baal shem tov( master of the good name, and nachman of bretzlav.14 the bulk of the mainstream orthodox jewish kabbalists focus primarily on the sefer hazohar (book of splendor) and the etz hachayyim (tree of life. they engage in practices of spiritual refinement (avodah) and meditation (devekut, cleaving to god) gleaned from the writings left by 4' 8: h" 2: 2 2:e 8% abraham abulafia, azriel of ger

he vertical arrangement of the letters of the name hvhy mentioned in the description of the sh ir qoma (measure of the divine body. these trees will be presented in a later chapter. 4' 8: h" 2: 2 2:e 8% luria is particularly noted for his doctrine of the shevirat hakelim, or the shattering of the vessels. this doctrine widely influenced many qabalists who followed, including sabbatai zevi and the baal shem tov (the father of chasidism. the core idea of the shevirat hakelim is that the universe was shattered at the moment of creation (mirroring the big bang theory. from this inflationary event, holy sparks flew off in all directions. some returned, and others became embodied in all forms of matter. from this arose the idea of tikkun olam, or the perfection of the world, in which all the hol

ituals and experiments. aleister crowley incorporated material from them in his writings as well. mathers also brought attention to the sifra detzniyutha and the idra rabba with his english translation of knorr von rosenroth s latin translation of those texts. 14 rabbi israel ben eliezer is often referred to as the besht, which is an acronym formed from the first letter of each of the three words baal shem tov. he did not leave a firsthand record of his teachings. rabbi nachman was the great grandson of the baal shem tov, and is the source of the bretzlaver tradition of chabad chasidism. 15 zalman, rabbi schneur. ma'amorim ketzarim inyonim, p.133, published in 1986. e "h 0 16 christianity assimilated december 25 as the birthday of master yeshuvah. before that, the indigenous peoples of wes

ayn. central column: the middle pillar of the tree of life, described as a clear mirror in which the two side columns are polar reflections. chakra (sanskrit: wheel: one of seven centers on the single-column tantric tree of life, portrayed as lotuses with differing numbers of petals. chasidim: mystically oriented sect of rabbinical jews tracing its origin to rabbi israel ben eliezer, known as the baal shem tov. chayah (hebrew: holy being, pl. chayot: angelic allusion corresponding to the action of the six directional sefiroth on the chariot shadai tree" 0 chitshakti (sanskrit: energy of consciousness: a synonym for kundalini. clearmirror: non-mediated perception of and communication with divinity; a term for the central column of the tree of life and the station messiah. cloudy mirror: zoh

FREEMASONS SATANISM AND SYMBOLISM

dentification of thor very easy for us, as he states, on page 15 of morals and dogma, that thor is another name for sirius, the blazing star or the pentagram. now you can see why this masonic web site depicted three different types of gavels in the familiar pentagram, above right. however, on page 381, pike also tells us that thor was the sun, the egyptian osiris, and kneph, the phoenician bel or baal. the bible tells us that worshipping baal is identical to worshipping the devil [1 kings 16:30-33, 22:53; 2 kings 17:16] god condemned baal worship, slaughtered the priests of baal, and finally abolished it altogether in israel. yet, here, freemasonry boldly states that they revere him. but, let us get back to the subject at hand, i.e, sexual connotations of masonic symbols. masonic author, j

FULLER J F C SECRET WISDOM OF THE QABALAH

larity between the cosmos of the zohar and that of the ancient chaldeans. he writes: in ab, bc, ce, and eg [see plate iii on page 27, we have similarities to the four worlds. the three great heavens answer to the upper three sephiroth. i. that of the father abbah, or kether, the crown, to anu, afterwards ana; the place of the aether or highest sublimated air or atmosphere. ii. the son, bel, el or baal, the sublimated fire, answering to 'hokhmah, wisdom. iii. the mother, immah, to ea, the sublimated water, to binah, the comprehending intellect. above all these is ao, llu or el, the unknown ideal deity; which parallels the ain soph, endless, to man's comprehension no- thing. this unknown ideal deity held the highest place in the chaldean mythology. under these were the seven planets in their

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

eity were derived or compounded from some word which originally meant the sun. max muller says that surya was the sun as shining in the sky. savitri was the sun as bringing light and life. vishnu was the sun as striding with three steps across the sky, etc. inman, whose etymological researches have given him considerable prominence as a sanskrit and hebrew scholar, says that ra, ilos, helos, bil, baal, al, allah, and elohim were names given to the sun as representative of the creator. we are assured by godfrey higgins that brahme is the sun the same as surya. brahma sprang from the navel of brahme. faber in his pagan idolatry says that all the gods of the ancients "melt insensibly into one, they are all equally the sun" the word apollo signifies the author or generator of light. in the rig

vinity and power"[28 [28] ancient faiths embodied in ancient names, vol. i, p. 311. mithras--the savior, the great persian deity which was worshipped as the "preserver" was both female and male. among the representations of this divinity which appear in the townley collection in the british museum, is one in which it is figured in its female character, in the act of killing the bull. the divinity baal was both female and male. the god of the jews in an early stage of their career was called baal. the oriental ormuzd was also dual or androgynous. orpheus teaches that the divine nature is both female and male. according to proclus, jupiter was an immortal maid "the queen of heaven, and mother of the gods" all things were contained within the womb of jupiter. this virgin within whom was embod

ns had their ormuzd, mithras, and ahriman: or, as the matter was sometimes represented, their self-triplicating mithras. the syrians had their monimus, aziz, and ares. the egyptians had their emeph, eicton, and phtha. the greeks and romans had their jupiter, neptune, and pluto; three in number, though one in essence, and all springing from cronus, a fourth, yet older god. the canaanites had their baal-spalisha or self-triplicated baal. the goths had their odin, vile, and ve, who are described as the three sons of bura, the offspring of the mysterious cow, and the celts had their three bulls, venerated as the living symbols of the triple hu or menu. to the same class we must ascribe the triads of the orphic and pythagorean and platonic schools; each of which must again be identified with th

ous systems, which are but outgrowths from these mythologies, would, with the partial return of civilized conditions, have been so modified or changed as to embrace some of the fundamental truths which formed the basis of early religion. regarding the religion of the ancient race which we have been considering, we are told that they worshipped a dual deity, under the appellations of ashtaroth and baal, and that this god "comprehended the generative or reproductive powers in human beings and in the sun, together with wisdom or light" in other words, they adored the great moving force throughout nature, a force which they venerated as the great mother. before the zend and sanskrit branches of the aryan race had separated, their religion was doubtless that given them by their cushite civilize

raelites, who were descendants of jacob. the older nations, among which was the ancient family of the hebrews, knew nothing of a jealous god. notwithstanding the fact that the god of the jews appeared and talked face to face with moses, that he exhibited portions of his body to him, and that he thundered his law to this people from mt. sinai, still they were constantly lapsing into the worship of baal and ashtaroth, which fact shows how deeply rooted was the belief in a dual or triune god. it is plain that this "lord" the fierce anger of whom was kindled because of their digressions, was none other than the jealous male god which had but recently been elevated to the dignity of a supreme creator. although the angel of the lord when he came down from gilgal commanded his followers to "throw

supreme creator. although the angel of the lord when he came down from gilgal commanded his followers to "throw down the altars of the people of bochim" they nevertheless continued to do evil in the sight of the lord, and "followed other gods, of the gods of the people that were round about them, and bound themselves unto them and provoked the lord to anger "and they forsook the lord, and served baal and ashtaroth. and the anger of the lord was hot against israel"[82 [82] judges ii, 12, 13 "and samuel spake unto all the house of israel, saying, if ye do return unto the lord with all your hearts, then put away the strange gods and ashtaroth from among you and prepare your hearts unto the lord, and serve him only: and he will deliver you out of the hand of the philistines "then the children

fer adoration to the evil principle; but they do not consider that, in all these recondite systems, the evil principle, or the destroyer, or lord of death, was at the same time the regenerator. he could not destroy but to reproduce, and it was probably not till this principle began to be forgotten, that the evil being, per se, arose; for in some nations this effect seems to have taken place. thus baal-zebub is, in iberno celtic, baal lord, and zab death, lord of death; but he is also called aleim, the same as the god of the israelites; and this is right, because he was one of the trimurti or trinity "if i be correct respecting the word aleim being feminine, we here see the lord of death of the feminine gender; but the goddess ashtaroth or astarte, the eoster of the germans, was also called

ter of the germans, was also called aleim. here again aleim is feminine, which shows that i am right in making aleim the plural feminine. thus we have distinctly found aleim the creator (gen. i, 1, aleim the preserver, and aleim the destroyer, and this not by inference, but literally expressed"[87 [87] anacalypsis, ch. ii, p. 66. at one period of their history the hebrews worshipped ashtaroth and baal, they together representing the great aleim, the indivisible god, but after the israelites had chosen the worship of the male principle as an independent deity, or as the only important agency in the creative processes, as baal might not be represented aside from his counterpart ashtaroth, he was no longer adored but came to stand for something "approaching the devil" forlong has observed the

g the great aleim, the indivisible god, but after the israelites had chosen the worship of the male principle as an independent deity, or as the only important agency in the creative processes, as baal might not be represented aside from his counterpart ashtaroth, he was no longer adored but came to stand for something "approaching the devil" forlong has observed the fact that, although in hebrew baal is masculine, in the greek translations he is feminine both in the old and new testaments.[88 [88] forlong, rivers of life, p. 223. jehovah was originally female, so, also, was netpe the holy spirit of the egyptian tree of life. we are given to understand that netpe was the same as rhea, the partner of sev or saturn, and that her hieroglyphic name was "abyss of heaven" osiris was the son of t

nts have been obtained, had arrived at the conclusion that seth had occupied an important position in the deity down to the fourteenth century b.c "schelling had on mere speculative grounds been brought to lay down as a postulate that typhon, at some early period, had been considered by the egyptians as a beneficent and powerful god" wilkinson says that the character given to seth, who was called baal-seth and the god of the gentiles "is explained by his being the cause of evil" we are assured that formerly "sin the great serpent, or apophis the giant, was distinct from seth who was a deity and a part of the divine system. but after the recondite principles underlying sun-worship were lost or forgotten; when cold and darkness, or the sinking away of the sun's rays, which are necessary to t

h comprehends three, and their human triad--a triplicated being who is the parent of the human race--is a lower expression of the same power, and to him has finally been ascribed the office of creator. the kosmogony of the japanese begins with the opening of the sacred egg from which all things were produced. this egg is identical with the ark, and from it the diluvian patriarch was born. he was "baal-peor or the lord of opening; and, from an idea that the ark was an universal mother, he was considered as the masculine principle of generation, and was adored by his apostate descendants with all the abominations of phallic worship" in the theogony of hesiod, uranus is represented as being the parent of three sons, and the same legend repeated in the story of cronus portrays him also as a tr

mparative view of the ancient monuments of india, says "those who have penetrated into the abstruseness of indian mythology, find that in these temples was practiced a worship similar to that practiced by all the several nations of the world, in their earliest as well as their most enlightened periods. it was paid to the phallus by the asiatics, to priapus by the egyptians, greeks, and romans, to baal-peor by the canaanites and idolatrous jews. the figure is seen on the fascia which runs round the circus of nismes, and over the portal of the cathedral of toulouse, and several churches of bordeaux" of the lingham and yoni and their universal acceptance as religious emblems, barlow remarks that it was a "worship which would appear to have made the tour of the globe and to have left traces of

rtion to the size of the structure "the jewish porch is but the obelisk which the egyptian placed beside his temple; the boodhist pillars which stood all around their dagobas; the pillars of hercules, which stood near the phoenician temple; and the spire which stands beside the christian church"[104 [104] forlong, rivers of life, vol. i, p. 219. the rites and ceremonies observed in the worship of baal-peor are not of a character to be described in these pages: it is perhaps sufficient to state that by them the fact is clearly established that profligacy, regulated and controlled by the priestly order as part and parcel of religion, was not confined to the gentiles; but, on the contrary, that the religious observances of the jews prior to the babylonian captivity were even more gross than w

GILBERT THE MAGICAL MASON

upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then thewaterthat had been poured over the sacrifice burst into flame.theconnection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificialaltar, pouredwateron it, and fire from heaven burned up thewater,on the occasion when he condemned the priests of baal who could not do likewise- see kingsi.,cap. xviii. blavatsky claims that at the present time the priests of the secret temples of the buddhists in tibet, india, and japan, use asbestos as a wick in lamps, which burn continuously without replenishing. trithemius, libavius, his commentator, and korndorf, about the year 1500, each composed a material, by chemical processes, which they professed

s season' this question is put by the lord god to job, speakingtohim from a whirlwind. in the revised version, this quotation becomes 'canst thou lead forth themazzarothin their season' in the margin we find 'themazzaroth'may be read 'the signs of the zodiac' this wordmazzarothis also found in ii kings xxiii, 5, where josiah224themagical masonexterminated those who worshipped and burnt incense to baal 'to the sun, the moon and to the planets and to all the host of heaven.'therevised version gives 'the twelve signs' as an alternative to 'the planets'.theauthors of the old septuagint bible did not know what the hebrew word mazzaroth meant, for they simply wrote the word in greekletters-mazouroth.the vulgate bible readsluciferumin the first quotation andduodecimsigna,the twelve signs, in the

GILBERT THE SORCERER AND HIS APPRENTICE

e appearance is that of a woman, at first beautiful but afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of messiah, whowillroot out the qliphoth from the world. these are the evil chiefs: 1. kether- satan or moloch 2. chokmah- beelzebub 3. binah- lucifuge 4. chesed- ashtaroth 5. geburah- asmodeus 6. tiphereth- belphegor 7. netzach- baal 8. hod- adramalech 9. yesod- lilith 10. malkuth- nahemah-accordingto the opinion of some, but these names can hardly be referred toanyonesephira, seeing their power extendeth over many and numberless orders. behemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of behemiron in the qliphoth of the months of the year (no

GNOSTIC HANDBOOK

whole, when it is subjected to biblical criticism it is found that there are at least three different streams of information within it. the el stream, the yahwahist stream and the priestly stream. the el stream is the very earliest, it seems to represent the pagan traditions of canaan and surroundings. within this tradition the gods are known as el or the mighty ones, one of the more important is baal. associated with these gods are goddesses, the major being is known as athirat. together baal and athirat form the basis of the pagan canaanite tradition. as israel became more nationalistic and political the el tradition was suppressed. at the same time a fundamentalist and literalist extreme arose within the society and this new tradition was the yahwahist stream. yahweh becomes the mighty

associated with these gods are goddesses, the major being is known as athirat. together baal and athirat form the basis of the pagan canaanite tradition. as israel became more nationalistic and political the el tradition was suppressed. at the same time a fundamentalist and literalist extreme arose within the society and this new tradition was the yahwahist stream. yahweh becomes the mighty one, baal is vanquished and replaced with the tradition of the coming warrior messiah, with the goddess relegated to the shadows. the history of israel is, in some sense, the battle between these two streams or religious traditions and between these two streams and the gnosis! in studying the old testament we need to realise that it is not the word of god but a remnant, a historical record of what occu

ny of the gnostic traditions. hence, the druids and those of the celtic faith probably had more in common with the original israelite gnosis that modern judaism and christianity. we can see how the struggle between various divergent traditions has been edited into the old testament, joseph s coat of many colours, for example, a sumerian symbol of a qadesh priest became a simple piece of clothing. baal has been demonised to become the enemy of the people of israel yet we know that the early priests of israel actually accepted baal as part of their faith and there are other examples too numerous to mention. in some sense the creation story and other tales in the old testament echo this re-writing of history, while they certainly contain images and icons of the original aryan faith, they also

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

hen studying these theologies not to link positive with spiritual light, and negative with spiritual darkness. there is always positive and negative, passive and active. while there is a balance logos and sophia, for example, there is the duality between good and evil, ascension and degradation, x and y factors. the importance of the sun/son can be found in most esoteric traditions, whether it be baal in the early el tradition of canaan, the messiah of the israelite mysteries, ganesha in hinduism or the mithra of the zoroastrians. it is the intermediary between the treasury of light and mankind. anti sophic forces sophia anti-logic forces logos fig 33 treasury of light world of the archons gnostic theurgy page 119 mithra is a fascinating case as there is a certain mythos which explains the

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

of demons. hierarchies of demons an important obstacle to overcome in the practice of magical evocation is the difficulty to find a suitable hierarchy of averse forces. the hierarchies in most of the grimoires are hopelessly corrupt, largely due to the practice of young religions to demonize gods and angels from the pantheons of pre-existing and contemporaneous spiritual traditions. for example, baal and astarte, the great god and goddess of the caananites, appear diabolized in the infernal hierarchy of the goetia, in the lemegeton, as the demons beelzebub and asteroth. other grimoires even include isis, the sublime mother goddess of egypt, as one of the denizens of hell. fortunately, however, the hierarchies of forces attributed to the qabalistic tree of life by the hermetic order of the

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

when the church represented leviathan as an enormous whale, whose cheek christ pierced with his hook (greg. m. 1, 110; conf. supra p. 182, that was an echo of the huge hostile luorld-serpent whom thorr fished up from the bottom of the sea (p. 689. as snake or dragon, the devil has enormous jaws and throat (mhg. kewen, ms. 2, 166, like hell itself (pp.314. 806-7. 996. fly-shape. the lxx translates baal-zebub, the name of the god of ekron, by bdax fjivia, fly-god (2 kings 1, 2. ahriman in 1 der alte slange mit sinen genozen von liimel wart her abe gestozen, sins libes wesen tcilt er eudriii (divides in three, etc. renuer 3100 seq. names taken from his figure. 999 the shape of a fy pervaded all nature. lith. mussd hirhijcs, flygod (mielke 231, birbiks usu. blowing, buzzing. fairytales have di

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ions, as similar as possible to one another in size and shape, as there are persons in the company. they daub one of these portions with charcoal until it is perfectly black. they then put all the bits of the cake into a bonnet, and every one, blindfold, draws out a portion. the bonnet-holder is entitled to the last bit. whoever draws the black bit is the devoted person who is to be sacrificed to baal, ivhose favour they mean to implore in rendering the year productive. the devoted person is compelled to leap three times over the flames. here the reference to the worship of a deity is too plain to be mistaken: we see by the leaping over the flame, that the main point was, to select a human being to propitiate the god and make him merci ful, that afterwards an animal sacrifice was substitut

lighted in public streets or squares, and on hills [is not gade conn, with sunna-gaht, p. 617] imagining that all poisonous plants carne up out of the ground that night, people avoided lingering on the grass; but wholesome plants (chamaemelum and bardanum) they hung up in their houses. some however shift these street-fires to may-day eve. 2 nor way also knows the custom: s. hans aften brandes der baal ved alle griner (hedged country-lanes, hvilket skal fordrive ondt (harm) fra creaturerne/ sommerfeldt s saltdalen, p. 121. but some words quoted by hallager p. 13 are worth noting, viz. brandskat for the wood burnt in the fields, and brising for the kindled fire; the latter reminds us of the gleaming necklace of freyja (p. 306-7, and may have been transferred from the flame to the jewel, as w

HANDBOOK OF EGYPTIAN MYTHOLOGY

nd physical geography was to become increasingly characteristic of egyptian culture. that culture seemed to suffer a setback when a palestinian dynasty took control of the delta region of northern egypt during the seventeenth century bce. these foreign rulers, known as the hyksos, established a capital at avaris, a region where seth was the leading deity. seth was equated with the palestinian god baal, and the worship of foreign goddesses such as astarte and anat (see deities, themes, and concepts) seems to have been introduced into egypt at this time. hyksos kings called themselves sons of ra, but one of them bore the name of ra s archenemy apophis.40 a legend tells how king apophis picked a quarrel with the egyptian ruler of the theban area by complaining that the roaring of the hippopot

ford. oxford and new york: 2001, 82 85. primary sources: pt 301; leiden hymns; p. boulaq xvii; amun prayers; qadesh inscriptions; khonsu cosmogony; arrian book 3; alexander romance anat (anath, anta) anat was a near eastern warrior goddess worshipped in egypt from the late middle kingdom onward. in the mythology of the canaanites of ugarit, anat was the sister, lover, and avenger of the storm god baal. in egypt she was regarded as a daughter of ra and a consort of the storm god seth. she was a formidable defender of the sun god and protected kings on the battlefield. in egyptian art, anat was usually represented as a woman carrying a shield, a spear, and an axe. one spell refers to anat fighting alongside ra against a troop of wild donkeys who embodied the forces of chaos. so fierce was th

hield, a spear, and an axe. one spell refers to anat fighting alongside ra against a troop of wild donkeys who embodied the forces of chaos. so fierce was this contest that anat gathered the blood of the wounded sun god in fifteen metal bowls. king rameses iii claimed that anat had been his shield in the equally desperate struggle against the invading sea peoples. in canaanite mythology, anat and baal mated in the forms of cow and bull; in egypt, anat was called the great cow of seth. in a myth used in several spells, seth sees the seed goddess bathing and has sex with her. only the creator sun god is allowed to mate with the seed goddess, so this sacrilegious act poisons seth. anat, the woman who acts like a warrior, hastens to her father ra to demand help for seth. perhaps out of fear of

anat as compensation for losing the throne to horus. a spell refers to astarte and 108 handbook of egyptian mythology anat s becoming pregnant but not giving birth, possibly because of seth s association with abortion. astarte is also linked with seth in a fragmentary new kingdom tale known as astarte and the sea. this story is very similar to a myth from ugarit in northern syria in which the god baal overcomes the sea monster yam. the tale begins with an account of the separation of the earth and sky and the creation of the world. the rule of the creator is challenged by yam (the sea, who embodies the chaotic aspect of the primeval ocean. yam demands the tribute due to an overlord. the harvest goddess, renenutet, delivers boxes of treasure, but it is not enough. renenutet sends a bird mes

e weeps at the message, but she goes to the shore and sings and dances to attract the sea monster. yam then wants her for his bride. astarte is welcomed by the ennead, who give up some of their most precious possessions to form her dowry. yam threatens to flood the whole earth if he does not get what he wants. when yam comes to collect the treasure, he is challenged by seth. in the ugaritic myth, baal kills the sea monster, scatters the pieces of its body, and declares himself king. the damaged egyptian version probably ended with seth defeating yam and claiming astarte as his prize. see also anat; eye of ra; renenutet; seth references and further reading: a. l. perlman. asherah and astarte in the old testament and in ugaritic literature. berkeley: 1978. j. b. pritchard. palestinian figuri

eading: k. mysliwiec. atum. in the oxford encyclopaedia of ancient egypt i, edited by d. redford. oxford and new york: 2001, 158 160. j. zandee. the birth-giving creator-god in ancient egypt. in studies in pharaonic religion and society, edited by a. b. lloyd. london: 1992, 169 185. primary sources: pt 527, 600, 606; ct 76, 80; bd 17, 175; ad; bog hours 2, 3, 7; hmp; magical statue texts; mt; brp baal baal was a syrian storm and sky god often identified with seth. see also anat; seth babi (baba) babi was a fierce and virile baboon god. see also baboons 112 handbook of egyptian mythology baboons the dog-faced baboon (papio cynocephalus) was an important sacred animal. the male baboon was particularly associated with ferocious gods and lunar deities. baboons in a group were often dawn gods w

ISIS UNVEILED

dncts of the church, the clergy notwithstanding proofs to the contrary call it "the work of satan "the snares of the fallen angels" who "rush in and out from the bottomless pit" mentioned by john in his kabalistic revelation "from whence arises a smoke as the smoke of a great furnace "inloxicaied by its fumet, around this pit are daily gathering miuions 0/ spiruwdiete, to teorthip at 'the aby$ of baal" more than ever arrogant, stubborn, and despotic, now that she has been nearly upset by modem research, not daring to interfere with the powerful champions of science, the latin church revenges herself upon the unpopular phenomena. a despot without a victim is a word void of sense; a power which neglects to assert itself through outward, well-calculated effects, risks being doubted in the end

'word' of the dying wiiard lift on his mind? who can tell? 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 th

by the house of the lord, where the women wove hangings for the grove" or bust of venus-astarte, says verse the seventh in the twenty-third chapter of i kings. the dance performed by david romid the ark was the 'circle-dance' said to have been pr^cribed by the amazons for the mysteries. such was the dance of the daughters of shiloh judges, zxi, 21, 23 et patsim, and the leaping of the prophets of baal 1 kings, xviii, 26. it was simply a characteristic of the sabaean worship, for it denoted the motion of the planets romid the sun. that the dance was a bacchic frenzy is apparent. sistra were used on the occasion, and the taunt of michal and the king's reply are very expressive "the king of israel uncovered him- self before his maid-aervants as one of the coin [or debauched] fellows shameless

it upon the subject of the divine triad "a triad of deity shines forth throughout the whole worid, of which a monad is the head" admits the reverend dr. maurice "for from this triad, in the bosoms, are all things governed" sajrs a chaldaean oracle" the ph5, pur, and phlox, of sanchoniathon* are light, fire, and flame, three manifestations of the sun who is one. bel-saturn, jupiter-bel, and bel or baal-chom are the chaldaean trini- ty" the babylonian bel was regarded in the triune aspect of belitan, zeus-belua [the mediator] and baal-chom who is apollo cbomaeus "this was the triune aspect of the 'highest god' who is, according to berosus, either el [the hebrew, bel, belitan, mithra, or zeroana, and has the name t^p 'the father* the brahmft, vishnu, and siva" corresponding to power, wisdom

critics and theo- logians do, ihat it means to separate one's self to duutxty or continence, is either advisedly to pervert the true meaning, or to be totally ignorant of the hebrew language. the eleventh verse of the first chapter of micah half explains the word in its veiled translation "pass ye aws, thou inhabitant of saphir, etc" and in the ori^nal text the word is boahelh. certainly neither baal, nor lahoh kadosh, with his kade^im, was a god of asceuc virtue, albeit the septuagint terms them, as well as the ffoui 259a. cf. p. 132, folloiriiig. 260. flui: nat. hid, v, 15. 2fil. hima, tx, 10. digitizecoy google the nazabs and nazibeates 131 the perfected priests rercxco'rmmt, the initiated and the conaecrated" the great sod of the kadeakim, translated in psalmt, ixxziz, 7, by "assembly

ar; let him read the bible in english and meditate over the language of the 'holy' prophets. this accounts for the hatred of the later nazarenes for the orthodox jews followers of the exoterie mosaic law who are ever taunted by this sect with being the worshipers of lurbo-adunai, or lord bacchus. passing under the disguise of adoni-iahoh (original text, itaiah, ixi, 1, lahoh and lord sabaoth, the baal-adonis, or bacchus, worshiped in the groves and public tods or mysteries, under the polishing hand of ezra becomes finally the later-voweled adonai of the massorah the one and supreme god of the christians "tliou shalt not worship the sun who is named aduuai" says the codex of the nazarenes "whose name is also kaduak^ and ei-ei. this adunai will elect to himself a nation and congregate in cro

itself. in amo the 'lord' pours vials of wratii upon the people of israel. he rejects their bumt-oserings and will not listen to their prayers, but inquires of amos "have ye offered unto me sacrifices and offerings in the wilderness forty years, o house of israel "but ye have borne the tabernacles of your moloch and chiun your images, the god (v, 25, 26. who are moloch and chiun but baal-satum-siva, and chiun, kivan, the same satiu-n whose star the israelites had niade to themselves? there seems no escape in this case; all these duties are identical. llie same in the cose of the numerous logoi. while the zoroastriao sosiosh is framed on the tenth br&hmanical avatar, and the fifth buddha of the followers of gautama; and while we find the former, after having passed part and pa

ishop, he retauied his benefice because he proved that stick vxu the common, usage of the eoun- fxy* the waldenaes, those 'earliest protestants' were accused of the most unnatural horrors, burned, butchered, and exterminated for calum- nies heaped upon them by their accusers. meanwhile the latt, in open triumph, formed their heathen processions of 'corpus christi' with emblems modeled on those of baal-peor and 'oeoris* in every oay in southern france, carrying in yearly processions on easter days loaves ?nd cakes fashioned like the so-much-decried emblems of the hindfi sivites and vishnites. as ute as 1825* deprived of their old means for slandering other christian sects whose religious views differ from their own, it is now the turn d the 'heathen' hindas, chinese, and japanese, to share

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ed him from heaven by fire, upon the altar of burnt-offerings (1 chronicles xxi. 26. the same thing happened at the dedication of solomon s temple: the fire came down from heaven, and consumed the burnt-offering and the sacrifices, and the glory of the lord filled the house (2 chronicles vii. i. and much about a hundred years afterwards, when elijah made that extraordinary sacrifice in proof that baal was no god, the fire of the lord fell and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench (1 kings xviii. 38. and if we go back long before the times of moses, as early as abraham s days, we meet with an instance of the same sort: it came to pass that when the sun went down, and it was dark, behold a smoking furnace and

ned, indeed, they almost look as impressive of it now, the twin prodigious monoliths, similar in purpose to the artificial pyramids. they must have struck the astonished and awed discoverers gaze, navigating that silent mediterranean (when men seemed as almost to find themselves alone in the world, as the veritable, colossal, natural pillars on which should burn the double lights of the forbidden baal: witness of the ever-perpetuated, ever-perpetuating legend of the fire-making! so to the phoenician sailors, who, we are told, first descried, and then stemmed royally through, magic hieroglyphics. 97 these peaked and jagged and majestic straits doorway to the mighty floor of the new blue ocean, still of the more tyrian crystal depth rolling, in walls of waves, under the enticing blaze of the

o to the phoenician sailors, who, we are told, first descried, and then stemmed royally through, magic hieroglyphics. 97 these peaked and jagged and majestic straits doorway to the mighty floor of the new blue ocean, still of the more tyrian crystal depth rolling, in walls of waves, under the enticing blaze of the cloud-empurpled, all-imperial, western sun, whose court was fire indeed, god s, not baal s! so to these men of sidon, emblemed with the fire-white horns of the globed astarte, or ashtaroth, showed the monster rocks: pillar-portals fire-topped, as the last world-beacon to close in (as gate) that classic sea, and to warn, as of the terrors of the unknown, new, and second world of farthest waters, which stretched to the limits of possibility. forsaking, indeed, daringly, were these

the country as numerously as church-spires do in the present days. exalted on eminences, dotting hills, spiring on cliffs, perched on promontories, from sea inland, and from the interior of the country to broad river-side and to the seashore, rising from woods, a universal telegraph, and a picturesque landmark, the tower, in its meaning, spoke the identical, unconscious tradition with the blazing baal, bael, or beltane fires: those universal votive torches, which are lost sight of in the mists of antiquity, and which were so continual in the pagan countries, so reiterated through the early ages, and which still remain so frequent in the feudal and monastic periods, these were all connected* it was also something else to which we make reference in other parts of our book. 104 the rosicrucia

early traced to a devotional origin, and are strictly of the same character as the magic, or magian, fires of the east. during the political discontents of 1831 and 1832, the custom of lighting these signal-fires was very generally revived amidst the party-distractions in ireland. in the ancient language of this country, the month of may is yet called nic beal tienne, or the month of beal (bel or baal s) fire. the beltane festival in the highlands has been ascribed to a similar origin. druidical altars are still to be traced on many of the hills in ireland, where baal (bel or beal) fires were lighted. through the countries, in the present day, which formed the ancient scandinavia, and in germany, particularly in the north, on the first of may, as in celebration of some universal feast or f

ings, but the well-known, magnificent, restored cross at waltham; all these, to the keen, philosophic eye, stand as the best proofs of the diffusion of this strange fire-dogma: mythed as equally, also, in that dark veiled cotytto, she to whom the flame of midnight torches burns. she, this blackest of concealment in the mysteries, isis, lo, ashtaroth, or astarte, or cybele, or proserpine; he, this baal, bel, baalim, foh, brahm, or bhudd; it, for the myth is no personality, but sexless, snake, serpent, dragon, or earliest at all of locomotion, under whatever letter of the alphabet; all these symbols, shapes, or names, stand confessed in that first, absolutely primal, deified element, fire, which the world, in all religions, has worshipped, is worshipping, and will worship to the end of time

raphim. second. ther um fire inflaming, or flowering (in stage of flowering) blooming fire (as a being. elementumignis. first affection, or results (p r) pyr-fri-ga phrodite first. empyr um. 1. teraphim. 3. cherubim. heraldic chart. 163 heraldic and figurative chart, according to the oldest heraldic systems (no. 2) prismatic colours. valois. bourbon. gaulois. sigma. obeliscus: mystic figure. red. baal bel osiris phoebus-apollo (in manifestation) aphrodite (sexless in this sense) theproducingpower (agent) therefore white, with the lilies, or creature- forms, in white, or the light. or green (charlemagne, emperor, or c sar, or kaisar of the west, with the golden, or bees, in lieu of the lisses, or lilies. napoleon the first and third. scarab us of egypt. lucifera. morningstar. scarabs red th

which mean the divinity of fire, abound at candlemas-day (february 2d, or the feast of the purification; in the torches borne at weddings, and in the typical flame-brandishing at marriage over almost all the world; in the illuminations at feasts; in the lights on, and set about, the christian altar; at the festival of the holy nativity; in the ceremonies at preliminary espousals; in the bale, or baal, fires on the summits of the mountains; in the watchlights, or votive sanctuary-lights, in the hermitage in the lowest valley; in the chapelle ardente in the romish funereal observances, with its abundance of silent, touching lights around the splendid catafalque, or twinkling, pale and ineffectual, singly at the side of the death-bed in the cottage of the peasant. starry lights and innumerab

ording to the architectural ideas of the builders of the different countries where the same memorial pillar was raised, it assumed in time the pecu214 the rosicrucians. liarities of the gothic or pointed style. the steeples of the churches, the figures of which we give on p. 218, indicate the fig. 68. fig. 69. england: st. michael s mount, mount s bay, cornwall. dragon, horns, or fires (moloch or baal) british channel, dragonmouth (galilee from the west) france normandy: mont st.-michel( montjoie! montjoy! old battlecry of the gauls) dragon, horns, or fires (moloch or baal) st. michael, or the sun (hercules. fig. 71. round tower, devenish, ireland. fig. 70. round tower, ireland. gradual growth, and expansion of the romantic or pointed architecture, which is generally called gothic; and the

allus or phallos, lingam or lingham. lithoi= ll-th-oi. alpha l omega u bringer ch x lux fer- fero lucifer: the day-star, morning star. lucifera: an epiphet of diana. fig 236. figs. 239, 240, represent, under different aspects, the armed abraxas, the chief deity of the gnostics. in fig. 239 fig. 237. pillars of seth. fig. 238 (1) osiris, bhidd (2) thus in india (3) hermes. thus in egypt (4) bel or baal. thus in britain (all the ahove are different versions of the phallus with its meanings) he is displayed with characteristics of apollo, or the sun rising in the east, in the quadriga, or four-horsed chariot. the gnostic abraxas. 271 fig. 240: abraxas brandishing his whip, as if chasing away the evil genii. on his shield, the titles if. iaw. neat work. green jasper (the gnostics, p. 201. the

rship of gideon s ephod. the ephod made by gideon with the spoil of the midianites became after his death an object of idolatry (ibid. p. 41. we have also micah s images and the teraphim. we learn from st. jerome (who received it by tradition from the ancient jews, and indeed it is so stated in numbers xxv. 1, 2 &c, xxiii. 28, and numerous other passages of the old testament) that the jews adored baal phegor (baal-pheor, the priapus of the greeks and romans. it was, he says, principally worshipped by women; colentibitus maxime feminis (baal-phegor. maimonides observes that the adoration offered to this idol, called pehor, consisted in discovering. chemosh, probably the same as baal-pheor, also received the homage of the jews, as also did milcom, molech, baal-berith (or cybele, and numerous

KETAB E SIYAH

belial, satan, beelzebub, astaroth, and pluto. 467 3.14. the second realm of the great infernal empire is the domain of the seven infernal grand dukes whose names are: mephistophilis, ariel, anifel, marbuel, aziel, qaziabel, and barbuel. 3.15. the third realm of the great infernal empire is the domain of the five grand ministers and secret infernal counsels, whose names are: asmodeus, leviathan, baal, belphegor, and lucifuge. 3.16. the fourth realm of the great infernal empire is the domain of the twelve dukes, whose names are: ashmunaday, kedemel, set, hasmoday, sorath, hekate, lilith, barzabel, behemoth, nambroth, zazel, and hismael. 3.17. study well what spirits of the infernal hierarchy have to tell you, and all the powers will be yours. 3.18. the structure of the o.a.i. is following

barbuel, whois grand duke of the great infernal empire. 4.14. the fourteenth letter of the infernal alphabet is e; it is ruled by asmodeus, whois grand minister of the great infernal empire. 4.15. the fifteenth letter of the infernal alphabet is u; it is ruled by leviathan, whois grand minister of the great infernal empire. 4.16. the sixteenth letter of the infernal alphabet is n; it is ruled by baal, whois grand minister of the great infernal empire. 4.17. the seventeenth letter of the infernal alphabet is i; it is ruled by belphegor, whois secret infernal counsel of the great infernal empire. 4.18. the eighteenth letter of the infernal alphabet is g; it is ruled by lucifuge, whois secret infernal counsel of the great infernal empire. caput quintum: the infernal alphabet of doom part2, t

LAITMAN M BASIC CONCEPTS IN KABBALAH

he book of zohar. the fact that a contemporary kabbalist succeeded in fully commenting on the book of zohar is a sign that we are on the threshold of the last generation, and that anyone can understand the book of zohar. indeed, not a single commentary on the book of zohar appeared before our time. today, we have available to us the clear, complete sulam commentary on the book of zohar written by baal hasulam, just as it should be in the last generation. however, we should understand that spiritual actions do not occur the way physical actions do: that is, cause and effect do not directly follow. in our time, the spiritual state of the worlds is ready for the coming of the messiah (the force that pulls creation out of egoism and leads it to altruism. yet, this merely gives us an opportunit

at reveal the upper light, but only if they engage in the proper study of kabbalah. the study of the zohar, and kabbalah itself, is a starting point in the correction of the entire world and the achievement of absolute peace and happiness. 85 c h a p t e r 11 f r o m t h e i n t r o d u c t i o n t o t h e s t u dy o f t h e t e n s e f i r o t in the introduction to the study of the ten sefirot, baal hasulam (rabbi yehuda ashlag) explains that his principal desire is to break the iron wall that has been separating us from kabbalah and prevent the disappearance of this science from our world once and for all. however, many objections have been raised against the study of kabbalah, all of which stem from ignorance concerning its essence and purpose. baal hasulam continues to explain that if

will open up above and flow down. k e y c o n c e p t s 95 in one of the ancient manuscripts, kabbalist abraham azulai (sixth century ce) found that from the year 5,300 (1,539 ce) since creation, everyone will be permitted to openly study kabbalah, adults and children, and just because of this, the redeemer shall come. as a sign that we live at the end of days, the great kabbalist yehuda ashlag (baal hasulam) appeared in our time and explicated the whole kabbalah in a clear and comprehensible language, using a method that is suitable for our souls. the uniqueness of the science of kabbalah lies in the fact that it includes complete knowledge about our world (i.e, all sciences in their unrevealed entirety) and its elements, because it studies the roots that control our world, and from whic

of the kabbalah. here, rav laitman reveals authentic kabbalah in a manner that is both rational and mature. readers are gradually led to an understanding of the logical design of the universe and the life whose home it is. the science of kabbalah, a revolutionary work that is unmatched in its clarity, depth, and appeal to the intellect, will enable readers to approach the more technical works of baal hasulam (rav yehuda ashlag, such as talmud eser sefirot and zohar. although scientists and philosophers will delight in its illumination, laymen will also enjoy the satisfying answers to the riddles of life that only authentic kabbalah provides. now, travel through the pages and prepare for an astonishing journey into the upper worlds. introduction to the book of zohar: is the second in a ser

LAITMAN M FROM CHAOS TO HARMONY

aching kabbalah for the past thirty years. as a kabbalist, he has published more than thirty books and numerous academic essays on the subject, which have been translated into ten languages thus far. rav laitman was the disciple and personal assistant of rabbi baruch shalom halevi ashlag (the rabash, 12 from chaos to harmony the firstborn and successor of rabbi yehuda leib halevi ashlag, known as baal hasulam (owner of the ladder) for authoring the sulam (ladder) commentary on the book of zohar. for twelve years, rav laitman devotedly studied with the rabash, and absorbed from him the teachings of baal hasulam. baal hasulam is considered the successor of the holy ari, author of the tree of life. yehuda ashlag also paved the way for our generation to be admitted into kabbalah. thanks to his

from the knowledge within the (authentic sources of) kabbalah, the legacy of the ancient kabbalists. rav laitman follows in the footsteps of his mentor and continues to fulfill his life s mission: disseminating the wisdom of kabbalah to the world. after the rabash s demise in 1991, laitman established bnei baruch, a group of kabbalah students that studies, teaches, and implements the teachings of baal hasulam and his son, baruch, on a daily basis. over time, bnei baruch has grown into an extensive international movement with thousands of members in israel and around the world. rav laitman s lectures are broadcast live daily on satellite and cable tv in israel, in the u.s, and on the internet at www.kab.tv. additionally, laitman is founder and president of the ashlag research institute (ari

kes us want everything others have. moreover, we want to have more than others have, or that others will not have, thus improving our state relative to others, as well as our sensation of self-gratification. this is why, in man, the will to exist is called ego, desire to enjoy, or will to receive delight and pleasure, which kabbalists refer to as the will to receive. rabbi yehuda ashlag, known as baal hasulam,8 says about that: the will to receive is all the substance of creation, from beginning to its end. thus, all the numerous creations, their multitude incidents, and the ways by which they are conducted, that have appeared and that will appear are only measures and changes in the values of the will to receive. 9 36 from chaos to harmony humans are not only a slightly more evolved livin

sires we feel empty, frustrated, and even begin to suffer. because of 38 from chaos to harmony that, our happiness depends on the presence or absence of fulfillment of our desires. any act we may perform, from the simplest to the most complex, is done to achieve but one thing intensification of pleasure or diminution of pain. in fact, these are two sides of the same coin. in his essay, the peace, baal hasulam states, it is well known to researchers of nature that one cannot perform even the slightest movement without motivation, meaning without somehow benefiting oneself. when, for example, one moves one s hand from the chair to the table it is because one thinks that by putting one s hand on the table one will thus receive greater pleasure. if one would not think so, one would leave one s

ficant difference between rich and poor. moreover, negative moods (anger and hostility) were more frequent among the rich. one of the explanations for the absence of a stronger link between wealth and day-to-day happiness is that we quickly become accustomed to comfort and our new standard of living, and immediately want more. we can summarize the boundaries of the desire to enjoy in the words of baal hasulam: this world is created with a want and emptiness of the good abundance. and in order to acquire possessions, movement is required. however, it is known that profusion of movement pains humans however, it is also impossible to remain devoid of possessions and good consequently, we choose the torment of movement to acquire the possessions. however, because all their possessions are for

g force that pushes us away from one another. thus, when these two forces begin to manifest their orientations more acutely, we begin to discover how dependent we are, and at the same time, we revolt against this chapter two: the boundaries of joy 47 dependency because of our growing egos. if we do not end our growing intolerance, alienation, and animosity, we will ultimately destroy one another. baal hasulam warned about this danger long ago. before he died, he explained that if we did not take a sharp turn away from the egoistic path, we would find ourselves engaged in a third and even a fourth world war. he warned that these would be nuclear wars that would result in the obliteration of most of the world s population. albert einstein expressed a similar fear in a 24 may, 1946 telegram:

a satiated human being. the egoistic goals that have grown in us from generation to generation, often at the expense of others, are in sharp contrast to nature s fundamental aim: to give each and every element an optimal existence. this is why human egoism is the only detrimental force in the world, the only force that tips the balance in nature s overall system. in his essay, peace in the world, baal hasulam writes, the equal side in all the people of the world is that each and every one of us stands ready to abuse and exploit all the people for his own private benefit with every means 64 from chaos to harmony possible, and without taking into consideration that he is going to build himself on the ruin of his friend. and he adds further: man feels that all the people in the world should b

, while a third by attaining respect. furthermore, if one could do it without much effort, he would agree to exploit the whole world with all three together: wealth, government, and respect. however, he is forced to choose according to his ability and capability. it is interesting to see that to pave the way to a peaceful life we must first thoroughly understand our egoistic nature. in fact, says baal hasulam, it is no coincidence, and it is irreproachable, that our egoism is intensifying. it is happening to show us precisely how far off we are from the general law of reality, the law of altruism, which is at the basis of our lives, and to induce us to correct this distance. the purpose of the intensification of the ego is to make us acknowledge the opposite orientation of our egos, which

ce the ego is our nature, it is simply impossible to counteract it or restrain it indefinitely, because that would be going against nature. if we try to do that, we will discover that we are unable to do so. although our present state does not indicate that nature wishes for us to enjoy, it is because, unlike every other degree in nature, our egos have not completed their development. this is how baal hasulam explains it in his essay, the essence of religion and its purpose: from all 70 from chaos to harmony of nature s systems, presented before us, we understand that in any being of the four types still, vegetative, animate, and speaking, both as a whole and in particular, we find a purposeful guidance, meaning a slow and gradual growth by way of cause and effect. this is similar to a fru

dominate others. the process of changing our source of pleasure from egoistic-based to altruistic-based is called tikkun (correction) of the ego, or simply tikkun. this process relies on the building of a new desire within us, a desire to acquire the attribute of altruism. to progress in the correction process, we must use the power of thought. in his essay, a thought is an upshot of the desire, baal hasulam explains that our desire to enjoy determines what we will think about. for example, he says that we do not think of things that contradict our desire, such as the day of our death. we only think of things that we want. and the desire begets the thought; it induces the appearance of thoughts that facilitate the realization of our desires. however, continues baal hasulam, thought also h

altruistic thought that encircles reality: nature s thought. this is the entrance to the highest degree in nature, the perfection. 86 from chaos to harmony much easier than it seems the correction process, in which we change our source of pleasure from enjoying egoism to enjoying altruism, at first seems quite complicated. but reality is quite unlike its initial impression. in peace in the world, baal hasulam says: at first glance, the plan seems imaginary, as something that is above human nature. but when we deeply delve into it, we will find that the contradiction from reception for oneself to bestowal upon others is nothing but a psychological matter. the term psychological matter does not mean that it is a problem to be solved by therapists; rather, it indicates that the problem is wit

, as tricking us and working within us as if we want cerchapter five: obeying nature s law 87 tain things, when it is actually the ego that wants them. when we realize the amount of effort and energy it costs us to carry out the ego s demands of us, and the miniscule reward we receive for this tremendous effort, we will treat the ego, in its present, uncorrected form, as the worst of all tyrants. baal hasulam says that if people compared the effort they make with the pleasure they actually experience in life, they would discover that the pain and suffering they endure to attain their sustenance is many times greater than the little pleasure they feel in this life( introduction to the study of the ten sefirot, item 3. however, this fact is hidden from us. our ego hides itself and clothes it

e, however, always wants to receive and to acquire; hence, it is always in deficit. one can compare this phenomenon to the positive and negative poles in an electric battery. the minute one identifies oneself with the positive force, one feels energized and filled with unending capabilities. one becomes like an endless spring that creates and releases infinite energy from within itself. hence, as baal hasulam said, the problem facing us is merely psychological to become detached from egoistic calculations, which only seemingly benefit us, and switch to altruistic calculations. in this manner, we are guaranteed that our will to receive will experience immediate and unlimited pleasure, since real and complete pleasures are found in altruistic bonding with others. a long way and a short way a

LAITMAN M KABBALAH REVEALED

his phd in philosophy and kabbalah from the moscow institute of philosophy at the russian academy of sciences. in 1976, he began studying kabbalah, and has been researching it ever since. in 1979, seeking new avenues in kabbalah, he came across kabbalist rabbi baruch shalom halevi ashlag (1906-1991, the firstborn son, and successor of kabbalist rabbi yehuda leib halevi ashlag (1884-1954, known as baal hasulam for his 10 kabbalah revealed sulam (ladder) commentary on the book of zohar. michael laitman was so impressed with baal hasulam s son, that he became baruch ashlag s closest disciple and personal assistant, spending the bulk of his time in the company of his revered mentor, and absorbing as much as he could of his teachings. today, he is regarded as the foremost authority on kabbalah

th phase xthe desire to be like the creator. this is why today more and more people are looking for spiritual answers to their questions. u p t h e l a d d e r when kabbalists talk about spiritually evolving, they talk about climbing up the spiritual ladder. this is why kabbalist yehuda ashlag named his commentary on the book of zohar, perush hasulam (the ladder commentary, for which he was named baal hasulam (owner of the ladder. but if we flip back a few pages, we ll find that up the ladder actually means back to the roots. this is because we ve already been up there, but now we have to figure out how to get back there by ourselves. 80 kabbalah revealed the root is our final goal; it is where we are ultimately heading. but to get there quickly and peacefully we need a great desire for it

the kabbalah. here, rav laitman reveals authentic kabbalah in a manner that is both rational and mature. readers are gradually led to an understanding of the logical design of the universe and the life whose home it is. the science of kabbalah, a revolutionary work that is unmatched in its clarity, depth, and appeal to the intellect, and will enable readers to approach the more technical works of baal hasulam (rav yehuda ashlag, such as talmud eser sefirot and the book of zohar. although scientists and philosophers will delight in its illumination, laymen will also enjoy the satisfying answers to the riddles of life that only authentic kabbalah provides. now, travel through the pages and prepare for an astonishing journey into the upper worlds. introduction to the book of zohar is the seco

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

r we picture our lives, we should think of a gigantic classroom with the omniscient creator acting as a teacher and lavishing on us the knowledge we are prepared to receive. this progressively awakens in our newborn spiritual sensory organs the feeling of the creator. the creator has made a ladder for our ascension. it is a moving ladder. this ladder appeared in jacob s dream and was described by baal hasulam rabbi yehuda ashlag and his son, baruch ashlag. often, we turn our backs on the source of knowledge symbolized by this ladder, and only through great effort will we manage to turn around and start moving towards the creator. this is why he sends us teachers, books, and study companions. students who follow the teachings of kabbalah live in the physical world, but are overburdened by t

for help- 89- to the ge (galgalta ve einayim, representing the vessels of bestowal of the level below (i.e, the student s level. rising to the level of the master s ahap means bonding with the master s wisdom and thoughts. likewise, if students delve into the ahap of a text of wisdom, they rise temporarily and the spiritual is revealed to them. whenever we read the works of such kabbalists as the baal hasulam, shimon bar yochai, we bond directly with them through the surrounding light. we are then enlightened, and our vessels of reception purified. it is important when reading to bear in mind the stature of the author, whether alive or dead. we can always bond with the author through our feelings as we study the work. there are many paths leading to the creator, and he uses many means to a

by the following example. let us suppose that prior to ari s time, one could obtain 100 units of comprehension. each effort amounting to 1 unit would yield 1 unit of perception. today, after the corrections were introduced into the world by ari, one can obtain 100 units of perception for just 1 unit of effort, but it is incomparably harder to carry out this 1 unit of effort. rabbi yehuda ashlag (baal hasulam) has introduced such corrections into the world that now an individual cannot deceive oneself, thinking that one is perfect, but must follow the path of faith above knowledge. though the path has become somewhat clearer, this generation is incapable of making the required quantity and quality of effort, the way the previous generations could. this, despite the fact that the perception

ld. this, despite the fact that the perception of individual shortcomings is clearer than before. but this generation does not elevate the spiritual to the level it deserves, that is, above the material, the way previous generations did, when the majority of people were willing to do anything for the sake of spiritual ascent. a significant correction was introduced into the world by the kabbalist baal shem-tov. even the masses could feel a slight increase in the amount of the spiritual in the world. for a while, those who desired it found it even easier to reach the spiritual. inner motion and development- 117- in order to select worthy students for his kabbalistic group, baal shem-tov instituted admorut a division of jewish society into sections, with each section having a kabbalist as it

em-tov instituted admorut a division of jewish society into sections, with each section having a kabbalist as its own spiritual leader. these leaders (admorim) selected individuals whom they deemed to be worthy of studying kabbalah in their heder (room) classes. here they engaged in raising the next generation of kabbalists and leaders of the people. but the effect of the correction introduced by baal shem- tov has passed, so not all leaders of our generation are kabbalists and are able to perceive the creator. after the departure of baal sulam, our world has been in a state of spiritual degradation, which always precedes an approaching elevation. perceiving ourselves as beings that were created means perceiving ourselves as being separate from the creator. since our egoistic nature causes

him, will bring redemption will we have the incentive to seek help. kabbalah offers us its path, rather than the path of suffering. time changes the conditions around us: two thousand years ago, only a precious few searched for a connection with the creator, as in the time of rabbi shimon. in the times of ari and ramchal, small groups were already engaged in the study of kabbalah. in the times of baal shem-tov, the number of groups grew to dozens. finally, in the times of baal sulam, the numbers increased even further. in our times, the barrier that separates the masses from kabbalah has been obliterated altogether, and there is hardly any resistance to the teaching. if in the past only those of very strong character could attain the connection with the creator, today beginners and even ch

ng servant of the spiritual perceptions. but once again, after a passage of time, one is visited by an extraneous thought. and so, gradually, after many cycles of disturbing thoughts and spiritual ascents, such a steadfast- 262- attaining the worlds beyond feeling of spiritual need arises that one finally receives the ever-present light of the creator. rabbi baruch once asked his grandfather, the baal shem tov "it is known that in ancient times, those desiring to experience the creator were constantly subjecting themselves to restrictions of all sorts, but you have annulled this according to the saying that if anyone voluntarily submits to privations, one transgresses the spiritual laws and must be held responsible. so what then is the most important thing in the work that an individual mu

nown that in ancient times, those desiring to experience the creator were constantly subjecting themselves to restrictions of all sorts, but you have annulled this according to the saying that if anyone voluntarily submits to privations, one transgresses the spiritual laws and must be held responsible. so what then is the most important thing in the work that an individual must do on oneself" the baal shem tov answered "i have come into this world to show the other path; a person must strive to master three things: love of the creator, love of the people, and love of the spiritual. then there is no need for voluntary privations" the capacity to thank the creator is already a goodness bestowed by the creator. the benevolence of the creator is in the fact that we can love him. his strength i

f the spiritual. then there is no need for voluntary privations" the capacity to thank the creator is already a goodness bestowed by the creator. the benevolence of the creator is in the fact that we can love him. his strength is in the fact that we can fear him. why, then, does an individual who strives to approach the creator and senses that he is coming closer to him suddenly feel distant? the baal shem tov answers this as follows "this is like teaching a toddler to walk; while the toddler is being supported he makes several steps towards the father, but the father, wishing to teach the child to walk independently, moves away until the child learns to walk on its own" the baal shem tov said "an individual s work on oneself consists of a constant struggle with egoism, a struggle to the v

rom a teacher. this is due to the fact that if one wishes to absorb the thoughts of the author, one must believe that the author is a great kabbalist. the greater respect one has for the author, the more one will be able to absorb from the author s books. from the thousands who have perceived the creator, only rabbi shimon bar yochai (rashbi, rabbi ashkenazi yitzhak (ari) and rabbi yehuda ashlag (baal hasulam) were granted permission to write about kabbalah in a language under- 278- attaining the worlds beyond standable to those who had not yet acquired the perceptions of the spiritual levels. other kabbalistic works use imagery that is understandable only to those who have already entered the spiritual realms, and therefore cannot be used by beginners. by relying on one s choice of compan

ody s desire to partake of spiritual pleasures, and so "you are coerced to live" finally "you are coerced to die" implies that we perceive being forced to take part in our mundane everyday life as a spiritual death. in every generation, kabbalists, through their efforts and books on kabbalah, create better conditions for attaining the ultimate goal coming closer to the creator. prior to the great baal shem-tov, only a handful could reach that goal. after him, as a result of his work, even simply prominent scholars of kabbalah could reach the ultimate goal as well. furthermore, as a result of the work of baal hasulam, rabbi yehuda ashlag in this world, today each person desiring to grasp the goal of creation can do so. the path of kabbalah and the path of suffering differ in that an individ

dmonition (mussar) is based on this principle, which attempts to convince an individual to leave aside material considerations for the sake of the spiritual. all the books of mussar teach that all the pleasures of our world are spurious, and carry no value in them. therefore, an individual is not really giving up anything significant when turning away from spiritual pleasures. the method of rabbi baal shem-tov is somewhat different. a greater emphasis is placed on the object that is being bought. an individual is shown the infinite worth and grandeur of the spiritual acquisition. it is conceded that suffering sent as absolute kindness- 403- there is certain value in the pleasures of this world, but it is preferable if one would refuse them, since the spiritual pleasures are incomparably gr

on for an entire month. over time i had accompanied the elder many times on his trips to the doctor; the day he went into the hospital i decided to stay with him there overnight. during the entire month i would come to the hospital at 4 a.m, climb over the fence, quietly pass through the building, and then study. for the entire month! from that time, baruch shalom halevi ashlag, the eldest son of baal hasulam, became my rabbi. after his release from the hospital we regularly made trips to parks and took long walks. returning from these trips, i would sit down and feverishly write down all that i heard from him. these frequent trips, lasting three to four hours a day, transformed into a habit with time. in the first two years i kept asking the rabbi for permission to move closer to him, but

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ichael laitman has a phd in philosophy from the russian academy of science and an msc in bio-cybernetics from the polytechnic institute of st. petersburg. he was the disciple and personal assistant to rabbi baruch ashlag (1907-1991) for twelve years. during those years, rav laitman acquired the sulam method, teachings passed on to his mentor by his father, rabbi yehuda ashlag (1884-1954, known as baal hasulam for his sulam commentary on the zohar. rav laitman has written thirty books on kabbalah, which were translated into ten languages. his daily lessons are broadcast live and recorded on cable television in the us, in israel, and on the internet to tens of thousands of students worldwide. in recent years, rav laitman has become a frequent speaker at scientific conferences and conventions

rsonal assistant and his disciple. i did not leave his side all through that period, and i wrote and published my first three books with his support in 1983. after my teacher passed away, i began to develop and publish the knowledge i had received from him. i considered it a direct continuation of his work. in 1991, i founded bnei baruch, a group of kabbalists who study and practice the method of baal hasulam and his son, rabbi baruch ashlag. since then, bnei baruch has become an international organization comprising many thousands of students. its members research, study and disseminate kabbalah. bnei baruch maintains the largest internet site on kabbalah, offering a wealth of information in twenty-two languages, and the most extensive media and text archive of lessons, books, and films o

duction company, producing documentaries and educational films aired on cable television networks in israel, north america, and europe. additionally, bnei baruch established the ashlag research institute (ari, named after baruch ashlag, which serves as a center for public discussions on kabbalah. the educational and academic goals of the ari derive from a deep commitment to bring the teachings of baal hasulam to the center stage of public discussion. at t e n d e e s o f t h e s a n f r a n c i s c o c o n f e r e n c e 21 when rav. laitman saw the film, what the bleep do we know, he said: i was overjoyed by the sensation that the scientists appearing in it were asking the same questions i once did. i thought that perhaps they would take interest in the wisdom kabbalah offers. 22 p r e s e

raeli town of safed, led by the kabbalist rabbi yitzhak luria ashkenazi, the ari (1534-1572. he presented his method in his books, and today the wisdom of kabbalah is founded on the lurianic kabbalah (the kabbalah of the ari. lurianic kabbalah relates to kabbalah as a science there is no meditation, chanting, charms, amulets or magical drawings of letters. rabbi yehuda ashlag (1884-1954, known as baal hasulam (owner of the ladder) for his sulam (ladder) commentary on the zohar, paved the way for our generation. his writings enable all of us to connect to the ancient, authentic sources that the past giants left behind. the kabbalah that we study today contains the same knowledge that was passed on from abraham through all the generations. i was privileged to spend twelve years beside baal h

hough the will to receive is the substance of all reality, the desire in itself is neither matter nor atoms, which came later. everything that was created, that exists as the basis of reality, is based on the desire to enjoy, an aspiration for pleasure. in each level of reality, this aspiration takes on different forms. every kabbalist, without exception, from abraham to the last great kabbalist, baal hasulam, maintained that the entire substance of creation consists of a desire to receive. every kabbalah book speaks of the same thing, and all kabbalists are in agreement in that regard. kabbalists are people who attain the upper world; they speak from tangible attainment, not from theory. the word, attainment, refers to the ultimate degree of understanding. let me make things easier to und

ay to allow humankind to acknowledge the evil that lies in egoism before it fully manifests itself, inflicting horrendous ruin in all aspects of life. hence, the wisdom of kabbalah as the means to achieve both our evolution and the purpose of creation should reach all of humanity. the more people engage in kabbalah, and the more we circulate it throughout the world, the better off we will all be. baal hasulam writes about it very clearly in his introduction to the book of zohar. the first researcher to ask about the universe and the forces that conduct humanity was abraham. he was one of many people who lived in mesopotamia (ancient persia, and in those days there was no division into nations. he discovered the method by which we can know the reality beyond our ordinary perception, and des

before their own time, such as abraham wandering from one place to another, meeting people, learning what he said and what he did. to know all that, a kabbalistic researcher must turn back in time to reach the same state that abraham did, meaning a specific degree, and tell us about that reality by being fully present in it. a kabbalist can gather impressions from that time and convey them to us. baal hasulam describes it in the following manner: but, because those that reached the degree where abraham stood, or anyone, they see and know what abraham saw and knew. for this reason they know what abraham would say, and likewise in all the sayings of our sages when they interpreted the verses of the torah. all that was because they too attained the degree, and each degree in spirituality is a

at abraham saw and knew. for this reason they know what abraham would say, and likewise in all the sayings of our sages when they interpreted the verses of the torah. all that was because they too attained the degree, and each degree in spirituality is a reality. everyone sees the reality, as all those who come to the city of london in england see what is in the city and what is said in the city. baal hasulam, shamati, article 98 spirituality is that which will never be lost. 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 88 in addition to the ability to move in time, kabbalists discover other forces in reality. it is no coincidence that the legends speak of ghosts, demons, and angels. even though they actually have a very different meaning from what we presently

occurrence of reality found in a lower world that you will not find its likeness in the world above it, as identical as two drops in a pond, and they are called root and branch. that means that that item found in the lower world is deemed a branch of its pattern found in the higher world, being the root of the lower item, as this is where that item in the lower world was imprinted and made to be. baal hasulam the essence of the wisdom of kabbalah we therefore see that every element and detail in this world, with all its connections, is present also in all the upper worlds, from assiya to ein sof. the universe, planet earth, the still, vegetative, animate, and the speaking are all found in the worlds above this world, too. there is only one difference between the elements of this world and

can reach the degree of the creator and how we can draw to ourselves the correcting force that will invert our nature from egopa 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 100 ism to altruism. these languages are the language of the bible, the language of laws, the language of legends, and the language of kabbalah. in his essay, the wisdom of kabbalah and its essence, baal hasulam wrote that there are four languages in the wisdom of truth, and the essence of the wisdom of kabbalah is no different than the essence of the bible. however, the laws, the legends, and the language of kabbalah are the most convenient and appropriate to use. the difference among the languages is in their accuracy. the language of kabbalah is more precise in depicting the connection bet

language makes it easier to avoid confusion and materialization, and facilitates a clear and ordered approach to the study. the language of kabbalah is essentially different from other languages because of the clear, unequivocal way it describes the purpose of creation the similarity of the creature to the creator, i.e. inversion of egoism into altruism. the chief kabbalah textbook at present is baal hasulam s six-volume talmud eser sefirot (the study of the ten sefirot, based on the writings of the ari. in just over 2,000 pages, talmud eser sefirot expounds on the structure of the upper worlds, accompanied by charts, glossaries, and tables of questions and answers for revision of the material. in the introduction to the book, baal hasulam elaborates on the reasons for preferring the lang

t expounds on the structure of the upper worlds, accompanied by charts, glossaries, and tables of questions and answers for revision of the material. in the introduction to the book, baal hasulam elaborates on the reasons for preferring the language of kabbalah to the other languages in our generation. today, humanity has come to the last phase in the evolution of the will to receive. this is why baal hasulam adapted the t h e s t ru c t u r e o f r e a l i t y 101 method of the ari to the structure of the souls in our generation -to make it accessible for everyone. c h a n g i n g m y s e l f many people mistakenly relate the wisdom of kabbalah to the jewish religion. in truth, kabbalah and religion are fundamentally different. the purpose of religion is to calm people down; it nurtures t

ng about the light outside of the kli that perceives it. b u i l d i n g t h e s p i r i t ua l k l i( v e s s e l/ t o o l) 117 it is through its intrinsic reaction that the kli understands and determines what is light, what is a kli, what the light wants of the kli, and what the kli wants of the light. all of these depictions have no connection at all to the phenomenon as it is outside the kli. baal hasulam was very insistent on explaining these matters in his preface to the book of zohar, since kabbalah deals solely with building a kli for the perception of reality: for example, the sense of sight offers us only shadows of the visible essence, according to how they are formed opposite the light. similarly, the sense of hearing is but a force of striking of some essence on the air. the a

LAITMAN M THE KABBALAH EXPERIENCE

by a handful of unique individuals in every generation. their task has been to ensure that the truths of kabbalah would be given to those ready to receive them. during all that time, kabbalah was concealed from the public (which was not yet ready to receive it, until the current generation; it was this generation for which this method was specifically developed. that is why the zohar, the ari and baal hasulam (rav yehuda ashlag, the author of hasulam (the ladder, a commentary on the zohar) reveal that from this time forward, the kabbalah will become a simple and genuine way of life, open to all, with no restrictions. this approach originated in 1995, and we are currently in the midst of this process to expand the reach of kabbalah. why our generation? because the souls that descend to this

eator, you must search for that contact. if you already have a sensation of the contact, then you already have a desire for him. now, search for the additional desire to unite with him. if you are waiting for the desire to come to you, it will not happen by itself. instead, you will get pain and suffering from above to make you start asking questions and search for that aim. if you have that aim, baal hasulam writes that the creator himself gives us the desire for him, and invites us to draw near. then comes the time when we must make an effort in order to match the desire of the creator. t h e t h o u g h t o f c r e a t i o n 51 there is only the creator, the creature, and the contact between them in the world--nothing else! it is precisely when we are in pain that we can turn that suffe

nce studying the essential core of man, the higher world, the entire universe, and the creator. the outcome of that study is the discovery that mankind wishes to become like the creator. religions, however, are combinations of rituals designed by humans to support them in their earthly existence. specifically, it is the opium for the people, a method of pursuing psychological comfort. that is why baal hasulam said that the only optimal religion is love thy neighbor as thyself, since it leads to uniting with the creator. what we call religion is nothing more than a way to create feelings of stability and comfort within our shaky existence. m e a n i n g o f k a b b a l a h q: what are the sources you usually cite regarding the meaning of kabbalah? a: the kabbalist rav yehuda ashlag, author

es, then how is the name of the prophet, yehezkel (ezekiel, mentioned there (mishnah 8, p.1? this prophet lived centuries after abraham did. a: the book of creation was supposedly written by abraham. this is the opinion of judaism, not my own. i actually never say anything on my own and can always provide a reference for my words. that is why my adversaries do not oppose me, they oppose kabbalah! baal hasulam says in his letters that sefer yetzira was written by some other kabbalist. regarding the time, this is a question only for you and not for abraham or another kabbalist. however, nothing will help until you, too, see from the beginning of the world to its end. the kabbalist mastering a certain spiritual level sees, feels and bonds with everyone on that level regardless of whether it a

, our nature and our senses. q: why can t i study kabbalah directly from the zohar? a: the zohar is an important kabbalistic book, but it is written in a concealed way, making it impossible to understand until a person is in t h e k a b b a l a h e x p e r i e n c e 74 the spiritual world. because of that, today we do not start with the book of zohar. instead, there are introductions and books of baal hasulam that teach us how to understand what is written in the zohar. the book of zohar is not a book through which one can attain spirituality; it was written for those who have already attained spirituality. in order to understand it properly, we need to study several other books first, such as: preface to the wisdom of kabbalah, introduction to the book of zohar, preface to the book of zoh

om of kabbalah, introduction to the book of zohar, preface to the book of zohar and foreword to the book of zohar. without first acquiring clear and correct knowledge through those introductions, the book will remain completely abstruse to us. q: the zohar was written in the second century bc, but was first discovered in approximately the 13th century. why did it take so long to be discovered? a: baal hasulam relates to this question in the introduction to the book of zohar (item 61: we must also ask why was the commentary to the zohar not revealed before the time of the ari. why was it not revealed to his predecessors? and most perplexing of all, why were the words of the ari and the commentary to the zohar not revealed until today? in order to make it easier to understand, let me explain

elates to this question in the introduction to the book of zohar (item 61: we must also ask why was the commentary to the zohar not revealed before the time of the ari. why was it not revealed to his predecessors? and most perplexing of all, why were the words of the ari and the commentary to the zohar not revealed until today? in order to make it easier to understand, let me explain the words of baal hasulam in simpler words. first, why was the zohar hidden? the answer is that the world has gone through three phases of development during its 6000 years of existence. the first 2000 are called, tohu; the middle 2000, torah; and the last 2000- the days of the messiah. during the first 2000 years the souls, that descended were sublime souls with small lights. they were not even given the tora

text as a cohesive story. they see the pictures and identify the picture and the story as one. we cannot do that because we still don t have the spiritual vision, which is why the zohar appears to be a bundle of fables and stories. the writings of the ari, however, aim at more developed souls from later cycles, and therefore appear different to us. but the most suitable for us are the writings of baal hasulam. these are intended for our generation, which is why they appear to us as systematic textbooks, as in any science, much like the ones we study at university. they offer questions and answers, interpretations of the meaning of the words, and a clear division of issues, which differ by topic. they also show how to perform the relevant topic of discussion. there are special articles that

he immediate study of kabbalah. unlike all other sciences, this wisdom demands no prior study. it is enough for a person to feel that life is difficult, to have a sense of restlessness, and to see life as meaningless. then, one can start studying the books and begin to advance. in his introduction to the study of the ten sefirot, the most complex text in the study of kabbalah, in the second item, baal hasulam specifies the person to whom he is writing the book. he aims it at only those who feel the burning question, what is the meaning of my life? he adds further in item 155 that by studying, even though the person does not understand the content of the book, it is sufficient to learn simply to escape the pain. then, the text will open to the student who will begin to see how to behave in

that time, and therefore decided not to edit or publish the writings of the ari. three generations later, rav tzemach, rav paprish and chaim vital s son, shmuel, began to dig out the ari s writings little by little, sort them out and publish them in book form. however, none of them possessed the entire collection, and therefore could not correctly understand and compile ari s system of kabbalah. baal hasulam writes in a letter that due to the above reason, no one) could understand what the ari wished to pass on to us until the time of baal hasulam. only in the study of the ten sefirot was the system rendered complete. for that reason, we do not study the other t h e w i s d o m o f k a b b a l a h 77 books that rav tzemach, rav paprish and shmuel vital published, although we sometimes tak

bove reason, no one) could understand what the ari wished to pass on to us until the time of baal hasulam. only in the study of the ten sefirot was the system rendered complete. for that reason, we do not study the other t h e w i s d o m o f k a b b a l a h 77 books that rav tzemach, rav paprish and shmuel vital published, although we sometimes take this or that excerpt from them, as was done by baal hasulam in the study of the ten sefirot. besides the study of the ten sefirot, no other books (here i don t mean articles and letters on the spiritual work) contain any systematic compilation of the science of kabbalah. t h e r e a r e n o o t h e r wa y s q: you can t say there are no other ways except for kabbalah! it would be more accurate to say that all roads lead to the creator, but kab

time? a: generally speaking, there were two systems in the study of kabbalah: one was called the kabbalah of the ramak (rav moshe kordoviro; the other is the kabbalah of the ari. the first was in use until the 16th century, when at the beginning of that century, the kabbalah of the ari was established. the ari described it in his books, and all the kabbalists after him followed in his footsteps. baal hasulam is strictly a kabbalist of the system of the ari known as lurianic kabbalah. the souls that descended to our world before the ari were from the old type. but from his time on, there was a drastic change in the souls that descended, and some of them began to demand spiritual elevation. q: is it possible to change the future through kabbalah? a: the kabbalah is meant for precisely that

d. man must read and reread freely the parts that are of most interest. these are studied through the articles and the letters. they were not written in the same language as the study of the ten sefirot, but in the language of emotion, ethics, analysis of actions and so on. it is not really the wisdom of kabbalah, but how it is used for the ascent of the soul. you ll read about it in the books of baal hasulam, rabash, as well as in my own books. the study is comprised of an acquaintance with the material, meaning a systematic scan of the material in order to be able to find references, since people who study kabbalah for the purpose of spiritual ascent are under perpetual changes, and must pick the material they read according to the state they re in at that moment. c o n t e m p o r a r y

LAITMAN M THE PATH OF KABBALAH

ctive of the vessels, the souls. ramak s study method examined the world from the perspective of the lights, meaning from the perspective of the creator, whereas we study it from the perspective of the screen, which helps the light expand. pa r t o n e: t h e b e g i n n i n g 25 rav laitman studied kabbalah with many teachers, but could find no answers until he was shown the books of the ari and baal hasulam. the upper degree is the creator, our own future state. the lower degree is the creature in his current state. the degrees are like an accordion, opening up to us as we progress. what is time? is it a changing, living concept? and if so, does it exist outside or inside us? does each degree keep its own time? the concept of time is a consequence of the work of the shells. we continue t

, they begin to want to a reach the actual source of their situations, meaning the creator. our desire for the creator is the highest degree in our desire to study the self. in order to attain this degree, one must stand face to face with one s egoism, which operates like a sophisticated obstacle between the creator and oneself. in order to allow people to study themselves and attain this degree, baal hasulam was prepared to speak to anyone, if only to have more students. he even published a paper that later on became the basis for the book, matan torah (the revelation of godliness, but there was hardly anyone who would listen. the irony of it is that in the past, there were many kabbalist teachers but hardly any students, whereas today there are many who wish to study, but there are almos

rstanding, to cross the barrier that separates the spiritual world from our own. all that students can do is gather around the teacher, dedicate their desires to the collective melting pot, and receive a unified desire that is dozens of times greater in return. each member of the group must be considered a valuable force that can help us shorten our spiritual paths by dozens of worldly lifetimes. baal hasulam writes in item 155 of the introduction to the study of the ten sefirot, that only students who delve into the same book can extract from it that for which their aching hearts yearn, and only if they understand why they want it. all of them must nullify themselves before each other. when they get together, they should always keep in mind why they are there. such attitudes must be forme

is not limited in any way, but is above everything. kabbalah rarely mentions one s ascent in the degrees, though it is the most important thing for us. the books speak primarily of one s descent from the worlds above. the descent is described in detail in the zohar, in the writings of the ari, and in the study of the ten sefirot. we learn about the ascent from below from letters and articles that baal ha- sulam and rabash (rav baruch ashlag) wrote to their students. there seems to be a shortage of material that describes the ascent. but the reason is that the complementary material should only serve to encourage us to attain the state of this world, and act as a springboard for the ascent to the spiritual world. once we are in the spiritual world, the books that speak of the worlds from ab

the dark. the day begins in the night; the vessels begin with the will to receive. then they are corrected and receive the light. thus, every time we feel a new sensation of evil, we should be happy, because the next phase will be the reception of light. there is no progress in the sensation of evil, because only the presence of two contradictory situations allows us to arrive at the middle line. baal hasulam compared this movement to breathing: first, the lungs prepare themselves, empty themselves of air, and then fill thempa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 85 selves with new light. in each and every place and in each and every thing there must first be a need or a lack. only afterwards is the filling obtained. each person must eventually come to adhesion with

that the creator allows. but a kabbalist only wants to see that which will enhance spiritual progress; the rest is unimportant. every new situation is taken as a springboard for an even greater ascent; for that reason, the student takes the most positive aspects from the current degree, those that will help the student achieve the next degree. in his introduction to the study of the ten sefirot, baal hasulam writes of four degrees: malchut, zeir anpin, bina and hochma. those are degrees of attainment of the creator (keter. when we attain the creator, he reveals everything that occurred to us throughout the entire history of our souls. this includes the creator s treatment of us every step of the pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 87 way, how the light left, wh

hes me. when i think of the purpose of creation, of the contact with the creator, i aim my every act toward him. that is what i should do with every desire, and that will intensify the pleasure i derive from them many times over. that way, i actually increase my vessels of bestowal. we need only learn how to use our desires correctly and constantly analyze our situation. the essays and letters of baal hasulam and rabbi baruch ashlag (rabash) are very helpful for that. we progress by understanding the situation. we are not the owners of our desires and pleasures. only a constant study of each situation allows us to use our desires correctly. our thoughts must be aimed at these questions: why was i sent this desire? how should i react to it, and why? t h e pa t h o f k a b b a l a h 98 we mu

the spiritual degrees we go through continue to live in us. we can only see evil when we ascend to a higher spiritual degree. the greater the light that shines, the worse we see ourselves compared to it. that is how it goes until the last degree, the end of correction. rabash (rabbi baruch ashlag) writes in a letter to his disciples (letter no. 2: the truth is that there is another reason for it: baal hasulam explains in his book, the study of the ten sefirot, that the ari describes why melech hadaat (king of daat) in the world of nekudim, who was the degree of keter and the highest melech (king, fell lower than all other kings when the breaking occurred. that is because those of the greatest coarseness are also the highest when in possession of a screen. but when they lose their screens

seness are also the highest when in possession of a screen. but when they lose their screens, they become the worst, and consequently fall lower than all other kings. t h e pa t h o f k a b b a l a h 104 his words can also be interpreted to describe those who follow the ways of the lord: those people have a desire for both corporeality and spirituality, as it is said, that those who were close to baal hasulam had a screen and aviut (coarseness, but now that he was gone, they had no one to submit to, and were left with coarseness but no screen, and were only looking to become rabbis and pretty jews. therefore, i (rabash) suspect everything that comes out of their hands, for there is no one to restrain them. i am speaking briefly here, for i do not want them in my thoughts, for you know the

is intolerable, and that we have come to the end of our rope, then we will ask for the creator s help. it turns out that this point which is the truthful point that he is taking a false path is the middle between true and false. it is the bridge that connects between truth and falsehood. this point is the end of the lie, and from here on begins the path of truth. we can similarly understand what baal hasulam wrote, that in order to obtain lishma we must first obtain the greatest lo lishma, and then we can come to lishma. in the same manner, we can interpret the above, that lo lishma is considered falsehood and lishma is considered truth. when the lie is small, meaning when the mitzvot and the good deeds are few, then one has a small lo lishma and is unable to see that truth. therefore in

ike the process where the ahp of the superior (the teacher) lowers itself into the gar of the inferior (the student. reaching the ahp of the teacher means to accept every act, thought, and advice given. if the student unites with the ahp of the teacher, the teacher can raise the student temporarily and reveal what spirituality is. when we read such books that were written by righteous men such as baal hasulam, rabbi shimon bar-yochay, and rabbi baruch ashlag, we connect with them through the surrounding light that purifies our desires, meaning our vessels. therefore, when we read these books, we must always remember the writer s spiritual degree. that enables us to not only connect with the ideas and direction, but also forms a bridge that could help us in our progress as we bond with the

els. therefore, when we read these books, we must always remember the writer s spiritual degree. that enables us to not only connect with the ideas and direction, but also forms a bridge that could help us in our progress as we bond with the author. it is not important if the author is alive or not; we can bond in our feelings while studying the author s books. at the age of 18, the eldest son of baal hasulam, baruch ashlag, finished his studies at the yeshiva (school for orthodox jews) and started to work as a construction worker. he would rise before dawn, eat a kilogram of bread and onion, drink a little water, and go to work. bread and onion was also his supper. on holidays he would add a little herring or something else that would make his meal more festive. t h e pa t h o f k a b b a

lag to study in the kitchen from 3 a.m. in return, baruch would fill and warm the pots so the cook wouldn t have to rise so early in the morning. he continued this way of life even after he got married. his wife and children lived in jerusalem, and when he arrived there, he would attend his father s lessons, which meant walking from the old city of jerusalem to givat shaul (the neighborhood where baal hasulam lived, over an hour s walk each way. in those days, there was also the possibility of meeting a jackal on the way. in the house of baal hasulam was poverty and shortages to the point of hunger. but there were things that were a must for him, such as paper, ink and coffee. he wrote constantly, for writing was his life. when baal hasulam died, rabash stopped working and began to build a

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ld. 726. the villains 727. little need be said of the remainder of the traditional history. we may note the curious similarity between the names given to the three villains, and the fact that the three terminations when put together make the sacred word aum or om. jubel or yehubel is said to signify ggood and evil h; or it may be interpreted as containing the two names of jah (jehovah) and bel or baal- which to a jew of that period would have been simply good and evil over again. 728. the inscription 729. lastly, we may mention the mysterious inscription on the plate of the c c n on the t c b c of this degree, written in the masonic cipher. in its ordinary straightforward form this cryptogram is known to almost every schoolboy; but it is capable of a number of permutations. in this case it

LEMEGETON

hough [100v] they be titled with severall other names, as the booke helisoe wch is the very same as this last [book] is, wch called, artem novam& ars notaria &c. these bookes were first found in the chaldean& hebrew tongues at hierusalem, by a jewish rabbi& by him put into the greeke language& from thence into ye latine, as it is said &c. appendix- other examples of some of the drawings sigil for baal, from harl. 6483. sigil for agares, from harl. 6483. sigil for vasago, from harl. 6483. magical circle and triangle, from sloane 3648. hexagram to be worn as a lamin, from the hebrew manuscript of the clavicula salomonis (sepher mafteah shelomoh, fol. 38a. gollancz, fol. 38a. or. 14759 pentagram, from harl. 6483. the magic ring, from sloane 2731. brass vessel, from sloane 2731: sigil for carm

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

lzebub appeared in the old testament only once, never in the apocalyptic literature, and a number of times in the new testament. although the origin of his name is uncertain, beelzebub shared the destiny of many heathen gods of beelzebub (dover pictorial archive) bells 25 canaan who were turned into demons when the jews began to filter in and developed what eventually became monotheistic judaism. baal was mocked by the jews as baalzebub, lord of flies, who created and controlled flies in the philistine city of ekron. but he was originally baal the prince, the chief god in the canaan pantheon. baalzebub appeared in kings 2:1 as the god called upon by king ahaziah (c. 850 849 b.c) to cast out demons. in the new testament his name was transformed into beelzebub, and was used to refer to the d

ministries. http//www.probe.org/docs/satanism.html. egypt the ancient egyptians originally had no figure corresponding to a western satan. over time, however, set (also seth; sutekh, originally the god of the lower kingdom, became an evil deity. historians speculate that during reign of the hyksos, a foreign people who controlled egypt for 400 years, set was identified with their own god of war, baal, and worshiped under the name sutekh. after the hyksos left egypt, set s statues were destroyed and his name vilified because of his connection with the hated foreigners. eventually, everything that was negative became associated with set, from the desert to dangerous animals. set s mythology was also rewritten so that he became the evil brother of osiris and the other gods: the gods had a wi

christian gospel was preached? placing them in a limbo realm, from which christ later rescued them and conducted them to heaven, solved this problem. the story of the messiah s harrowing of hell and rescue of infernal prisoners is actually older than christianity. in the pre-christian testament of the twelve patriarchs, for example, the future messiah rescued captives from a hell ruled by beliar (baal. later compositions, such as the gospel of bartholomew, the gospel of nicodemus, and the teachings of silvanus, merely placed jesus in a role that had already been carved out in earlier narratives. from a broader perspective, the motif of a human being descending to the underworld for the purpose of rescuing someone s soul is widespread in world culture. in particular, in shamanic cultures si

his world and this life needed to be abandoned. as the citation from the book of daniel implies, the notion of resurrection was tied to a notion of judgment, and even to separate realms for the judged. in rabbinical thought, the model for heaven was eden. the rabbinic word for hell, gehenna, is taken from the name of a valley of fire where children were said to be sacrificed as burnt offerings to baal and moloch. jewish legend paints hell in all of the vividness with which medieval christians pictured their hells, even associating particular tortures with particular sins, as in the following description: some sinners were suspended by their eyelids, some by their ears, some by their hands, and some by their tongues. in addition, women were suspended by their hair and their breasts by chain

m as food for the creatures of the wilderness (ps. 74:13 14) the lengthiest account of the confrontation between god and leviathan can be found in the forty-first chapter of job, though it is unclear how much of the content of yahweh s challenge to job refers to an earlier tale and how much is being composed on the spot. in any event, the hebrew tale appears to derive from a ugarit story in which baal defeats a seven-headed sea monster with the aid of mot. furthermore, this story seems to be a variation of the well-known (to students of mythology) babylonian myth of marduk s defeat of the sea monster tiamat. tiamat, the babylonian female dragon monster, is one of the inspirations for the christian devil via hebrew scriptures. in early christian thought, the dragon represents the devil or t

LIBER 777

sheol grave \ynwnz tca. 4 wdba abaddon perdition lucifuge bbwy of hrxb jobab of bozrah 5 tjcrab bar shachath clay of death \wrtca ynmyt mch husham of temani 6 wyhfyf titahion pit of destruction belphegor awyj tywu ddh hadad of avith 7 twmyruc shaarimoth gates of death yadmca hqrcm hlmnc samlah of masrekah 8 twmla tzelmoth shadow of death adramelek laylb tybhr lwac saul of reheboth 9 tylyl nh lub baal-hannan 1010 \nhyg gehinnom hell hmun wup rdh hadar of pau cix (continued* the dukes of edom. cx. elements and quarters (sepher yetzirah. cxi. sephirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-whit

LUCIFERIAN SORCERY AND SET TYPHON

lly as the serpent-devil which held power over storms, darkness and night. set made his forms in darkness as well, yet as sutekh his adversarial nature was that he existed both in the tuat or underworld in the seeming form of apep (once he mastered this chaotic aspect) and man-god on earth. at kom ombo as well as other places set was called nubti and sutekh, although later identified with the god baal, whom the hyskos held as their highest god. set is called a mighty warrior who had his kingdom in the north, specifically in the northern sky where he dwelled in a star of the constellation of khepesh or the thigh. as typhon has long been associated with set the common traits of his nature are clear. consider the nature of typho as the greeks called him, his nature was of the beast and he cor

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ve houses of the heavens, robert hewitt brown, 32, makes the following statement "the sun, as he pursued his way among these 'living creatures' of the zodiac, was said, in allegorical language, either to assume the nature of or to triumph over the sign he entered. the sun thus became a bull in taurus, and was worshipped as such by the egyptians under the name of apis, and by the assyrians as bel, baal, or bul. in leo the sun became a lion-slayer, hercules, and an archer in sagittarius. in pisces, the fishes, he was a fish--dagon, or vishnu, the fish-god of the philistines and hindoos" a careful analysis of the religious systems of pagandom uncovers much evidence of the fact that its priests served the solar energy and that their supreme deity was in every case this divine light personified

use of its importance in pollenizing flowers, the bee is the accepted symbol of the generative power. at one time the bee was the emblem of the french kings. the rulers of france wore robes embroidered with bees, and the canopies of their thrones were decorated with gigantic figures of these insects. the fly symbolizes the tormentor, because of the annoyance it causes to animals. the chaldean god baal was often called baal-zebul, or the god of the dwelling place. the word zebub, or zabab, means a fly, and baal-zebul became baalzebub, or beelzebub, a word which was loosely translated to mean jupiter's fly. the fly was looked upon as a form of the divine power, because of its ability to destroy decaying substances and thus promote health. the fly may have obtained its name zebub from its pec

the disturber of things; the archdemon is astaroth. from d 4 came d 5, the evil severity; the hierarchy is called golab, incendiarism and burning; the archdemon is asmodeus. from d 5 came d 6, the evil beauty; the hierarchy is called togarini, the wranglers; the archdemon is belphegor. from d 6 came d 7, the evil victory; the hierarchy is called harab serap, the dispensing raven; the archdemon is baal chanan. from d 7 came d 8, the evil glory; the hierarchy is called samael, the embroiler; the archdemon is adramelek. from d 8 came d 9, the evil foundation; the hierarchy is called gamaliel, the obscene; the archdemon is lilith. from d 9 came d 10, the evil kingdom; the hierarchy is called nahemoth, the impure; the archdemon is nahema. the qabbalists declare that the worlds, intelligences, a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

tagaririm, or disputers, whose chief is belphegor. the seventh number is seven. the seventh sephira is netzach, or victory. the spirits of netzach are the elohim or the gods, that is to say the representatives of god. their empire is that of progress and of life; they correspond to the sensorium or to sensibility. they have for adversaries the harab-serapel, or the ravens of death, whose chief is baal. the eighth number is eight. the eighth sephira is hod or eternal order. the spirits of hod are the beni elohim or sons of the gods. their empire is that of order; they correspond to the inner sense. they have for adversaries the samael or jugglers, whose chief is adramelech. the ninth number is nine. the ninth sephira is yesod, or the fundamental principle. the spirits of yesod are the cheru

painful bringing forth of the mother. lastly, the aggressors are vanquished by the schin, which is the fire of the lord and the equilibrating law of justice. the princes of the perverse spirits are the false gods whorm they adore. hell has then no other government than that fatal law which punishes perversity and corrects error, for the false gods only exist in the false opinion of their adorers. baal, belphegor, moloch, adramelech, have been the idols of the syrians; idols without soul, idols now destroyed, and of whom the name alone remaineth. the true god hath vanquished all the demons as truth triumphs over error. that is past in the opinions of men, and the wars of michael against satan are the symbols of movement, and of the progress of spirits. the devil is ever a god of refusal. ac

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

he was the bestower of titles of lordship.his headquarters was between the tigris and euphrates (see p. 24)el shaddaianother canaanite precursor to jehovah, an appellation for deity used by the hebrews.the hebrew allegiance to jehovahwas not made in the time of abraham, nor even in the time of moses it occurred much later, in the time of samuel the judge, when the children of israel did put away baal and ashtoreth, and served the lord only (1 samuel 7:4 (p. 25)elohimconsidered in some texts to be foreign rulers and judges (see p. 25)abrahamwhen abraham migrated to canaan in about 1900 b.c, he arrived neither as a jew, nor as a canaan-ite, but as a sumerian (p. 25)hebrew and israelitethe name hebrew derives from the patriarch eber (heber/abhar, six generations before abraham.the term israe

MICHAEL W FORD THE VAMPIRE GATE

his can simply be the energy or motivation to action. they are also called zaphiel, and their forms are those of enormous black heads like a volcano erupting. the sun tiphereth belphegor tagaririm (tgrrm: taumeshriel+ gobraziel+ raqueziel+ rebrequel+ mephisophiel 55 these demons are known as zamiel, and they are great black giants, opposing each other. they relate to creative chaos. venus netzach baal harab-serapel (hrb-srral: helebriel+ reteriel+ baruchiel+ satoriel+ refreziel+ reptoriel+ astoriel+ labreziel ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed ravens rising from a volcano, also called getzphiel. shapeshifting into black ravens, the flight of the bird in the night, the element of fire and air with regards to initiation. mercury hod adramalech

MORALS AND DOGMA

is the master's word. yield it up neither to flattery nor force! let no defeat or persecution rob you of it! believe that he who once blundered in statesmanship will blunder again; that such blunders are as fatal as crimes; and that political near-sightedness does not improve by age. there are always more impostors than seers among public men, more false prophets than true ones, more prophets of baal than of jehovah; and jerusalem is always in danger from the assyrians. sallust said that after a state has been corrupted by luxury and idleness, it may by its mere greatness bear up under the burden of its vices. but even while he wrote, rome, of which he spoke, had played out her masquerade of freedom. other causes than luxury and sloth destroy republics. if small, their larger neighbors ex

stle. god, say the sacred writings of the jews, appeared to moses in a flame of fire, in the midst of a bush, which was not consumed. he descended upon mount sinai, as the smoke of a _furnace; he went before the children of israel, by day, in a pillar of cloud and, by night, in a pillar of _fire, to give them _light "call _you_ on the name of _your_ gods" said elijah the prophet to the priests of baal "and i will call upon the name of adonai; and the god that answereth _by fire, let him be god" according to the kabalah, as according to the doctrines of zoroaster, everything that exists has emanated from a source of infinite light. before all things, existed _the primitive being, the ancient of days _the ancient king of light; a title the more remarkable, because it is frequently given to t

e after which the sun comes northward, it was commemorative of the creation; and they termed it mother-night, as the one in which the creation of the world and light from the primitive darkness took place. this was the _yule, juul_ or _yeol_ feast, which afterward became christmas. at this feast the initiations were celebrated. thor was the sun, the egyptian osiris and kneph, the ph nician bel or baal. the initiations were had in huge intricate caverns, terminating, as all the mithriac caverns did, in a spacious vault, where the candidate _was brought to light. joseph was undoubtedly initiated. after he had interpreted pharaoh's dream, that monarch made him his prime minister, let him ride in his second chariot, while they proclaimed before him, abrech![1] and set him over the land of egyp

t libanus. there was a magnificent temple of the sun at palmyra, which was pillaged by the soldiers of aurelian, who rebuilt it and dedicated it anew. the pleiades, under the name of succoth-beneth, were worshipped by the babylonian colonists who settled in the country of the samaritans. saturn, under the name of remphan, was worshipped among the copts. the planet jupiter was worshipped as bel or baal; mars as malec, melech, or moloch; venus as ashtaroth or astarte, and mercury as nebo, among the syrians, assyrians, ph nicians, and canaanites. sanchoniathon says that the earliest ph nicians adored the sun, whom they deemed sole lord of the heavens; and honored him, under the name of beel-samin, signifying _king of heaven_ they raised columns to the elements, fire, and air or wind, and wors

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

rkened wood another figure appears leading a goat that he takes to the side of the altar as the priest begins his litany. he calls out a list of demonic names and to them he addresses his earnest plea for them to bear witness to what is about to take place "astaroth, help us! he intones "demons, dagon, azazel, pan help us! asmodeus, we beseech thee! we are gathered here in thy honor, o great god, baal! we offer unto thee the body of the virgin, so that we may live eternally in the darkness of thy womb" then, with knife raised high, he walks slowly towards the goat and with quick, neat thrust slits its throat. an expectant hush falls as three hooded figures step forward to catch the blood in a golden chalice and pass it round the coven, each of whom takes a sip, then bows his head. finally

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

save the life of his soul, which is his true life. in tzaddikim gemurim (perfectly righteous people) this level of the soul shines forth at all times, even during the week days, with an essential pleasure in g-d. in true returnees to g-d (baalei teshuva, this level of the soul shines in the same way as with those who give up their lives to sanctify g-d name. the reason for this is because a true baal teshuva is so disgusted with his physical life that he wants to separate himself from it. this is because he feels adversity in the physical. this is to say that he feels the concealment of g-dliness his physical life, with every fiber of his being. because of this his soul can literally leave him, like the soul of r eliezer ben dordiyah whose soul left him through weeping. from all the above

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

h [i.e, their sin] by atoning for their sin in offering unsolicited incense through elijah on mt. carmel, when he caused fire to descend from heaven in order to sanctify g-d fs name. nadv and avihu had offerred a sacrifice (incense) in an gillegal h manner, as an expression of their own ecstatic feelings. in elijah fs day, he also offered an gillegal h sacrifice when he contested the prophets of baal on mt. carmel, since it is illegal to offer a sacrifice anywhere other than in the temple (once the temple has been built. but since elijah did so in order to sanctify g-d fs name in public, his act was not only not considered an infringement of the law, but as well rectified the sin of nadav and avihu. offering the gillegal h sacrifice for g-d fs sake rectified their offering of an gillegal

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

alah 47 ing that in symbolism itself the demon is an angel cast out of heaven for having sought to usurp divinity. this belongs to the allegorical language of prophets and makers of legends. philosophically speaking, the devil is a human idea of divinity, which has been surpassed and dispossessed of heaven by the progress of science and reason. among primitive oriental peoples, moloch, adramelek, baal, were personifications of the one god, dishonoured by barbarous attributes. the god of the jansenists, creating hell for the majority of human beings and delighting in the eternal tortures of those he was unwilling to save, is a conception even more barbarous than that of moloch: hence the god of the jansenists is already a veritable satan, fallen from heaven, in the sight of every wise and e

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

y wish and believe themselves to be ascending. so also those who term themselves chiefs are the most impotent and despised of all. as to the horde of perverse spirits, they tremble before an unknown, invisible, incomprehensible, capricious, implacable chief, who never explains his laws, whose arm is ever stretched out to strike those who fail to understand him. they give this phantom the names of baal, jupiter and even others more venerable, which cannot, without profanation, be pronounced in hell. but this phantom is only the shadow and remnant of god, disfigured by wilful perversity, and persisting in imagination like a visitation of justice and a remorse of truth. when the evoked spirit of light manifests with sad or irritated countenance, we must offer him a moral sacrifice, that is, b

RUBY TABLET OF SET

oul b. a supreme god c. animal gods d. anthropomorphic gods part ii the second part of this test requires that the answers be written in the provided blanks. please print, type or write legibly, because answers which cannot be easily read will be counted as errors. 1. the highest instinct in man is. 2. the strongest force in man is. 3. the four traditional words of magical initiation are, and. 4. baal and beelzebub can be associated with what egyptian symbol? the. 5. the visible degrees of consciousness are, and. 6. the four possible states of consciousness are, and. 7. the temple of the magician represents. 8. the symbols used in magickal work determine. 9. the word expresses the_ and is symbolized by the. 10. the oath is an expression of the magician's will and of his magickal. 11. the e

SALMANRUSHDIE THESATANICVERSES

ill grow, biting deeper, drawing hotter spurts of blood" the grandee, vaguely, nods "you like the taste of blood" he says. the boy shrugs "a poet's work" he answers "to name the unnamable, to point at frauds, to take sides, start arguments, shape the world and stop it from going to sleep" and if rivers of blood flow from the cuts his verses inflict, then they will nourish him. he is the satirist, baal. a curtained litter passes by; some fine lady of the city, out to see the fair, borne on the shoulders of eight anatolian slaves. abu simbel takes the young baal by the elbow, under the pretext of steering him out of the road; murmurs "i hoped to find you; if you will, a word" baa! marvels at the skill of the grandee. searching for a man, he can make his quarry think he has hunted the hunter

randee. searching for a man, he can make his quarry think he has hunted the hunter. abu simbel's grip tightens; by the elbow, he steers his companion towards the holy of holies at the centre of the town "i have a commission for you" the grandee says "a literary matter. i know my limitations; the skills of rhymed malice, the arts of metrical slander, are quite beyond my powers. you understand" but baal, the proud, arrogant fellow, stiffens, stands on his dignity "it isn't right for the artist to become the servant of the state" simbel's voice falls lower, acquires silkier rhythms "ah, yes. whereas to place yourself at the disposal of assassins is an entirely honourable thing" a cult of the dead has been raging in j ahilia. when a man dies, paid mourners beat themselves, scratch their breast

man has been murdered his closest relative takes ascetic vows and pursues the murderer until the blood has been avenged by blood; whereupon it is customary to compose a poem of celebration, but few revengers are gifted in rhyme. many poets make a living by writing assassination songs, and there is general agreement that the finest of these blood--praising versifiers is the precocious polemicist, baal. whose professional pride prevents him from being bruised, now, by the grandee's little taunt "that is a cultural matter" he replies. abu simbel sinks deeper still into silkiness "maybe so" he whispers at the gates of the house of the black stone "but, baal, concede: don't i have some small claim upon you? we both serve, or so i thought, the same mistress" now the blood leaves baal's cheeks;

ities, to entice the travellers, come- like the pilgrims- from far and wide. the idols, too, are delegates to a kind of international fair. there is a god here called allah (means simply, the god. ask the jahilians and they'll acknowledge that this fellow has some sort of overall authority, but he isn't very popular: an all--rounder in an age of specialist statues. abu simbel and newly perspiring baal have arrived at the shrines, placed side by side, of the three best-beloved goddesses in jahilia. they bow before all three: uzza of the radiant visage, goddess of beauty and love; dark, obscure manat, her face averted, her purposes mysterious, sifting sand between her fingers- she's in charge of destiny- she's fate; and lastly the highest of the three, the mother-goddess, whom the greeks cal

e; dark, obscure manat, her face averted, her purposes mysterious, sifting sand between her fingers- she's in charge of destiny- she's fate; and lastly the highest of the three, the mother-goddess, whom the greeks called lato. ilat, they call her here, or, more frequently, al--lat _the goddess. even her name makes her allah's opposite and equal. lat the omnipotent. his face showing sudden relief, baal flings himself to the ground and prostrates himself before her. abu simbel stays on his feet. the family of the grandee, abu simbel- or, to be more precise, of his wife hind- controls the famous temple of lat at the city's southern gate (they also draw the revenues from the manat temple at the east gate, and the temple of uzza in the north) these concessions are the foundations of the grandee

nd and prostrates himself before her. abu simbel stays on his feet. the family of the grandee, abu simbel- or, to be more precise, of his wife hind- controls the famous temple of lat at the city's southern gate (they also draw the revenues from the manat temple at the east gate, and the temple of uzza in the north) these concessions are the foundations of the grandee's wealth, so he is of course, baal understands, the servant of lat. and the satirist's devotion to this goddess is well known throughout jahilia. so that was all he meant! trembling with relief, baal remains prostrate, giving thanks to his patron lady. who looks upon him benignly; but a goddess's expresson is not to be relied upon. baal has made a serious mistake. without warning, the grandee kicks the poet in the kidney. atta

ded he's safe, baa! squeals, rolls over, and abu simbel follows him, continuing to kick. there is the sound of a cracking rib "runt" the grandee remarks, his voice remaining low and good natured "high-voiced pimp with small testicles. did you think that the master of lat's temple would claim comradeship with you just because of your adolescent passion for her" and more kicks, regular, methodical. baal weeps at abu simbel's feet. the house of the black stone is far from empty, but who would come between the grandee and his wrath? abruptly, baal's tormentor squats down, grabs the poet by the hair, jerks his head up, whispers into his ear "baal, she wasn't the mistress i meant" and then baal lets out a howl of hideous scif-pity, because he knows his life is about to end, to end when he has so

s the poet by the hair, jerks his head up, whispers into his ear "baal, she wasn't the mistress i meant" and then baal lets out a howl of hideous scif-pity, because he knows his life is about to end, to end when he has so much still to achieve, the poor guy. the grandee's lips brush his ear "shit of a frightened camel" abu simbel breathes "i know you fuck my wife" he observes, with interest, that baal has acquired a prominent erection, an ironic monument to his fear. abu simbel, the cuckolded grandce, stands up, commands "on your feet, and baal, bewildered, follows him outside. the graves of ismail and his mother hagar the egyptian lie by the north--west face of the house of the black stone, in an enclosure surrounded by a low wall. abu simbel approaches this area, halts a little way off

master asked him, outside the lat temple, to enumerate the gods "one" he answered in that huge musical voice. blasphemy, punishable by death. they stretched him out in the fairground with a boulder on his chest _how many did you say_ one, he repeated, one. a second boulder was added to the first _one one one. mahound paid his owner a large price and set him free. no, abu simbel reflects, the boy baal was wrong, these men are worth our time. why do i fear mahound? for that: one one one, his terrifying singularity. whereas i am always divided, always two or three or fifteen. i can even see his point of view; he is as wealthy and successful as any of us, as any of the councillors, but because he lacks the right sort of family connections, we haven't offered him a place amongst our group. exc

water makes them freakish. ablutions, always ablutions, the legs up to the knees, the arms down to the elbows, the head down to the neck. dry-torsoed, wet-limbed and damp-headed, what eccentrics they look! splish, splosh, washing and praying. on their knees, pushing arms, legs, heads back into the ubiquitous sand, and then beginning again the cycle of water and prayer. these are easy targets for baal's pen. their water--loving is a treason of a sort; the people of jahilia accept the omnipotence of sand. it lodges between their fingers and toes, cakes their lashes and hair, clogs their pores. they open themselves to the desert: come, sand, wash us in aridity. that is the jahilian way from the highest citizen to the lowest of the low. they are people of silicon, and water-lovers have come a

their water--loving is a treason of a sort; the people of jahilia accept the omnipotence of sand. it lodges between their fingers and toes, cakes their lashes and hair, clogs their pores. they open themselves to the desert: come, sand, wash us in aridity. that is the jahilian way from the highest citizen to the lowest of the low. they are people of silicon, and water-lovers have come among them. baal circles them from a safe distance- bilal is not a man to trifle with- and yells gibes "if mahound's ideas were worth anything, do you think they'd only be popular with trash like you" salman restrains bilal "we should be honoured that the mighty baal has chosen to attack us" he smiles, and bilal relaxes, subsides. khalid the water-carrier is jumpy, and when he sees the heavy figure of mahound

nxiously. hamza at sixty is still the city's most renowned fighter and lion-hunter. though the truth is less glorious than the eulogies: hamza has many times been defeated in combat, saved by friends or lucky chances, rescued from lions' jaws. he has the money to keep such items out of the news. and age, and survival, bestow a sort of validation upon a martial legend. bilal and salman, forgetting baal, follow khalid. all three are nervous, young. he's still not home, hamza reports. and khalid, worried: but it's been hours, what is that bastard doing to him, torture, thumbscrews, whips? salman, once again, is the calmest: that isn't simbel's style, he says, it's something sneaky, depend upon it. and bilal bellows loyally: sneaky or not, i have faith in him, in the prophet. he won't break. h

are we if we abandon it now? this weakens us, renders us absurd. we cease to be dangerous. nobody will ever take us seriously again" mahound laughs, genuinely amused "maybe you haven't been here long enough" he says kindly "haven't you noticed? the people do not take us seriously. never more than fifty in the audience when i speak, and half of those are tourists. don't you read the lampoons that baal pins up all over town" he recites _messenger, do please lend a _careful ear. your monophilia _your one one one, ain't for jahilia _return to sender "they mock us everywhere, and you call us dangerous" he cried. now hamza looks worried "you never worried about their opinions before. why now? why after speaking to simbel" mahound shakes his head "sometimes i think i must make it easier for the

SATANGEL

understood to be the treasurer of hell. also serves as a mentor who inspires newr demons on to greater actions of evil. inspires sloth and idleness amongst humans. his adversary in heaven is st. bartholomew. archdemon corresponding to chesed (mathers, waite. astarte- ashtoreth was originally the creating and destroying goddess of the phonicians and zidonians, assosciated closely with the cult of baal. known to the egyptians as athtar, venus in the morning, in aramaic she is the morning star, as astroarche she is queen of the stars. avnas, amy (58th spirit, goetia. president commanding 36 legions, who appears as a flame. teaches astrology and the liberal arts, bewrays treasure kept by spirits. gives good familiars. az (hebrew, from aleph-zain, meaning then, therefore. the dark goddess. aza

arts (form, where it is given as a name for the devil, to become included in the gardnerian charge of wicca. azazel (hebrew. demon prince of air. also, amongst the watchers (see above. azi dahaki (avestan azi, meaning snake, modern farsi azidaha, meaning dragon. from earliest indo-aryan, three headed serpent, embodiment of falsehood, usurper of iran. accomplice of ahriman at the end of the world. baal, bael (goetia, 1st spirit, west semite, lord, owner) who wears a conical cap with a long band of bull s horns, and is identified with seth. also manifests as the patron devil of idleness, with the arms of a spider and three heads; a toad, a cat, and a man. second in command of hell, residing in its eastern region, commanding sixty or seventy legions of demons. archdemon of netzach (waite. kin

nd of bull s horns, and is identified with seth. also manifests as the patron devil of idleness, with the arms of a spider and three heads; a toad, a cat, and a man. second in command of hell, residing in its eastern region, commanding sixty or seventy legions of demons. archdemon of netzach (waite. king commanding 66 legions. speaks hoarsely. gives the power of invisibility (goetia. the title of baal is syrian and means god or lord. baal-berith (syrian. patron devil of disobedience, who tempts humans into blasphemy, quarrels, contention, and murder. ex-prince of cherubim, now grand pontiff and master of infernal ceremonies, chief secretary of hell, minister of foreign affairs, and infernal archivist. his name appears as a counter-signatory in the infernal pacts. baal-chanan, baal-hanan ar

, during which time all will marvel because it was and is not and is to come (revelations 17:8. the beast shall lay waste with plague and destruction, defeating the power of the saints. the antichrist tricks mortals into believing it is the messiah, commanding them to worship its brazen image. at armageddon, the beast 666 and his legions battle against the true christ. beelzebub (rabbinical, from baal-zebub, lord of the opening. chief of all devils (mathew 12:24-27. tutelary god of the philistines (ii kings 1:2. lucifer s closest companion in heaven, now his second in command. tempts men into envy and pride. patron devil of heresy. originally a canaanite deity, whose name may also mean lord of the house. as lord of the flies, his role was perhaps originally that of psychopomp to the dead s

ions. appears as two beautiful angels sitting in a chariot of fire, who speak with a comely voice. distributes presentations and senatorships, causes favour of friends and foes, gives excellent familiars. possible roots include the mesopotamian goddess belili. belmagel the evil angel of the scryer edward kelly, who worked alongside dr. dee to earth the enochian angelic magick. belphegor (assyrian baal-poer, meaning lord of flesh. once a prince of the order of principalities. the patron devil of ingenious inventions and discoveries, and also of marital discord. the demonic ambassador of france, patron demon of paris. keen on partying, belphegor may appear also in the form of an attractive young woman. originally a moabite god of licentiousness. also a phallic deity, he was known as the lord

egions of hell, and is governor of the southern region of the abyss. makes men insensible and stupid, teaches philosophy) and liberal sciences, causes love or hatred, teaches how to consecrate objects belonging to the dominion of amaymon (his king, steals familiars from other magickians, tells fortunes, teleports. possibly from the old syrian god gapn, whose name means vine and was a messenger of baal. gamigin, samigina (goetia, 4th spirit. marquis commanding 30 legions. appears as a small horse or ass, or as human when commanded. speaks in a hoarse voice. teaches liberal sciences, gives account of souls who died in sin. gamori, gremory (goetia, 56th spirit. duke commanding 26 legions. appears as a beautiful woman with a crown of duchess tied about her waste and riding a large camel. tells

SATANIC BIBLE

racteristics, evidence of man's constant need to deny that he too is an animal, for to do so would serve a mighty blow to his impoverished ego. the pig was despised by the jews and the egyptians. it symbolized the gods frey, osiris, adonis, persephone, attis, and demeter, and was sacrificed to osiris and the moon. but, in time, it became degraded into a devil. the phoenicians worhipped a fly god, baal, from which comes the devil, beelzebub. both baal and beelzebub are identical to the dung beetle or scarabaeus of the egyptians which appeared to resurrect itself, much as the mythical bird, the phoenix, rose from its own ashes. the ancient jews believed, through their contact with the persians, that the two great forces in the world were ahura-mazda, the god of fire, light, life, and goodnes

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ving them life, being and existence at every moment. israel ben eliezer gave new energy to judaism in eastern europe in the eighteenth century by reconnecting the common people to the religion. he was the founder of hasidism, a jewish mystical movement that emphasizes a direct connection to god through prayer and joyous experiences such as participation in the arts. for ben eliezer, also known as baal shem tov( master of the good name, a pure heart was more pleasing to god than a great intellect. he taught that all jews could grow closer to god by a constant focus on him during a person s everyday life, rather than through studying the torah, which is the body of jewish literature and law. for ben eliezer, simple and sincere religious devotion was the true path to god. this meant that the

unately, ephriam died before the marriage could took place, and his son, hannah s brother, was against the marriage, viewing ben eliezer as a rough and uncultured peasant. hannah, however,was in love with beneliezer, and the two eventually didmarry and moved to a village in the carpathian mountains, far from brody. here ben eliezer began working as a manual laborer, digging clay and lime. becomes baal shem tov ben eliezer s time in the carpathians was spent in further mystical speculation and in an exploration of the woods and forests of the area. he became an expert on the plant life of the region and learned the use of herbal medicines for illnesses. eventually ben eliezer left his job as a laborer and become a butcher. he and hannah, with whom he had two children by this time, also ran

athians was spent in further mystical speculation and in an exploration of the woods and forests of the area. he became an expert on the plant life of the region and learned the use of herbal medicines for illnesses. eventually ben eliezer left his job as a laborer and become a butcher. he and hannah, with whom he had two children by this time, also ran an inn or tavern. soon ben eliezer became a baal shem, or a healer that used medicinal herbs, and served jews and christians alike. he also began performing ceremonies to drive out ghosts and demons. he was said to have an angel, achiyah hashaloni, who taught him the mysteries of the torah and helped him cure the bodies and souls of his patients. his fame began to spread, and ben eliezer became known as baal shem tov, with tov, meaning good

lk. he personally instructed visiting lay people (non-clergy members) and rabbis in the teachings of hasidism. ben eliezer died in 1760, shortly after falling ill on his way to a religious debate. the hasidic movement continued to grow after his death, and his followers published many of his sayings and teachings in their works. one well-known example of this is shivhei ha-besht( in praise of the baal shem tov) a collection published in 1815 that contains more than two hundred legends and stories about ben eliezer. israel ben eliezer gave new life to judaism in poland with his popular teachings. for two hundred years after his death, the hasidic community in poland continued to grow and prosper. as a result of the holocaust, the mass slaughter of millions of jews by the german government d

r ii (1939 45; a war in which great britain, france, the united states, and their allies defeated germany, italy, and japan, hasidic communities were transplanted around the world, with many relocating to brooklyn, new york. a large and vital hasidic community still functioned there in the early twenty-first century. for more information books ben-amos, dan, and j. r. mintz, eds. in praise of the baal shem tov (shivhei ha- besht: the earliest collection of legends about the founder of hasidism. northvale, nj: jason aronson publishers, 1996. buber, martin. the legend of the baal-shem. translated by maurice friedman. princeton, nj: princeton university press, 1995. herschel, abraham joshua. a passion for truth. woodstock, vt: jewish lights publishing, 1995. israel ben eliezer world religions

ounder of hasidism. northvale, nj: jason aronson publishers, 1996. buber, martin. the legend of the baal-shem. translated by maurice friedman. princeton, nj: princeton university press, 1995. herschel, abraham joshua. a passion for truth. woodstock, vt: jewish lights publishing, 1995. israel ben eliezer world religions: biographies 177 klein, eliahu. meetings with remarkable souls: legends of the baal shem tov. northvale, nj: jason aronson publishers, 1995. rosman, murray jay. founder of hasidism: a quest for the historical baal shem tov. berkeley, ca: university of california press, 1996. periodicals aberbach, david. mystical union and grief: the ba al shem tov and krishnamurti. harvard theological review( july 1993: 309. web sites the ba al shem tov. ou.org. http//ou.org/about/judaism/ra

ess, 1996. periodicals aberbach, david. mystical union and grief: the ba al shem tov and krishnamurti. harvard theological review( july 1993: 309. web sites the ba al shem tov. ou.org. http//ou.org/about/judaism/rabbis/baalshem. htm (accessed on may 25, 2006. hasidism. religious movements homepage. http//religiousmovements.lib.virginia. edu/nrms/hasid.html (accessed on may 25, 2006. rabbi yisrael baal shem tov 1698 1760. jewish virtual library. http//www. jewishvirtuallibrary.org/jsource/biography/baal.html (accessed on may 25, 2006. shulman, yaacov dovid, translator. the ten principles of baal shem tov. baal shem tov foundation. http//www.baalshemtov.com/ten-principals.htm (accessed on may 25, 2006. 178 world religions: biographies israel ben eliezer jala l ad-d n ar-ru m born: september

SOLOMON

gods. i then was moved, but crafty eros brought and laid by her for me five grasshoppers, saying "take these grasshoppers, and crush them together in the name of the god moloch; and then will i sleep with you" and this i actually did. and at once the spirit of god departed from me, and i became weak as well as foolish in my words. and after that i was obliged by her to build a temple of idols to baal [1, and to rapha, and to moloch, and to the other idols [1. fem. so rom. xi. 4] 130. i then, wretch that i am, followed her advice, and the glory of god quite departed from me; and my spirit was darkened, and i became the sport of idols and demons. wherefore i wrote out this testament, that ye who get possession of it may pity, and attend to the last things [1, and not to the first. so that y

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ded to civilians of the united states and her allies by act of congress 7/20/42.41 the all-seeing eye a symbol of osiris we now arrive at the point when we must consider that all-important key symbol, the all-seeing eye. mr. totten traced the history of the eye in the triangle back to ancient chaldea and its appearance as the solar eye, the eye of jove or jupiter, of phoebus or apollo, the eye of baal, and as the eye of providence. the eye of jove appeared on the front of jove's temple at peloponnessus. as the solar eye it was the symbol of the arabian god of. jethro, the black father-in-law of moses, and of the arabic motto "allah" or "i am that i am" all ancient temples of arabia were decorated with the eye, which had first appeared as the symbol of osiris, isis and horus of egypt.42 the

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

ames representing the three identities of god. it is so sacred it takes three royal arch masons to be able to speak it. jahbuhlun. the three masons grip hands high and low and chant "jah-buh-lun, jah-buh-lun, jah-buh-lun, je-hov-ah" the name jahbuhlun has three syllables representing a composite god made up of three subordinate deities. the masonic material identifies the three as yah (or yahweh, baal, and osiris. logically, the name should be spelled yah-baal-on, but duncan's masonic ritual and monitor admits that over the years the spelling has been "corrupted" by freemasonry until it reached its current form.1 decker correctly asserts that "what these men are doing is worshipping a demon god so far removed from the real god that this worship must surely defile the holiness of god and gu

ingdom of the elite and their devil god on earth. the lost word found moreover, the three messengers from babylon inform the candidate that the true name of god, the name that had been lost for so long, is not jesus, but is jahbuhlun. they conveniently omit mention of the fact that this is, in fact, the name of a monstrous devil god, that the name is an unholy and blasphemous composite of jahweh, baal, and osiris, or on (on is a city in egypt where the worship of the sun god, osiris, is alleged to have begun. somehow, many in masonry today honor and revere osiris under the name of on, the name of his city, curiously spelled un in the name: jahbuhlun) no wonder masonic authority w.l. wilmshurst, in his highly thought of (by masons) the meaning of masonry, proclaims this degree so vital to t

the fact that he has taken an oath swearing to "have his skull struck off and his brains exposed to the scorching rays of a median sun" should he ever divulge masonic secrets. he goes on to demand that if he does divulge secrets, may all the sins of the dead person whose skull he is drinking from be heaped upon his, the candidate's, head.6 so we see that the mason's newfound "god" jahbuhlun (jah-baal-on, is a rigid taskmaster who does not look kindly on traitors and blabbers. it was the canaanite god baal, of course, to whom the backslidden jews and pagans sacrificed their children in the fire. you'll recall that the prophet elijah brought the message of god's judgement against those who worshipped bloodthirsty baal, who, in reality, is merely an idolatrous representation of satan. yes, b

god baal, of course, to whom the backslidden jews and pagans sacrificed their children in the fire. you'll recall that the prophet elijah brought the message of god's judgement against those who worshipped bloodthirsty baal, who, in reality, is merely an idolatrous representation of satan. yes, baal is the devil. to attempt in vain to combine the name of the true god with that of false gods like baal and on is particularly evil and grievous to the true god in heaven. yet, the mason does exactly this with jahbuhlun and then compounds his grave error by adopting as one of his chief logos the sign of the double-headed eagle (symbolizing one body of god, two heads) the triple tau yet another proof of the deviltry of the jahbuhlun hoax is the symbol of the triple tau, which is the most importa

you will find the horns of baphomet meticulously designed and imbedded- in this chapter, you will discover more about baphomet; about the green man; about pan, the horned witch god; and about crowley and his ordo templi orientis (o.t.o. since the days of alexander the great, the horned god has been worshipped by a significant portion of mankind. the holy bible records, for example, the worship of baal, the horned fire god. michaelangelo and some other artists, strangely, created sculptures blasphemously showing moses, the biblical prophet, with horns. all of these horned deities and images represent lust, because the horn is itself a phallic symbol in the occult world. of stars and goatees in recent times, communist revolutionaries adopted the star, also symbol of baphomet (see the star on

to see him in his oval office at the white house. the president entered his office wearing a goat's head mask (peter sawyer's inside news, november 1991 and south east christian witness, january 1992, p. 5 and july /august 1989, p. 9) baphlesme! 109 110 codex magica the devil makes an appearance at a black sabbat ritual of his followers (from an ancient woodcut by pierre de lancre, france, 1913) baal and some other gods were pictured as horned bulls. this is baal, god of fire receiving an infant as sacrifice. baphles me! 111 according to this news account from the associated press (april 1, 1995, the tomb of alexander the great was found at siwa, in egypt. adorers of the greek conqueror, alexander the great, attributed horns to him. this was thought to be emblematic of a person's divine p

ad, is thought to guard the doorway to the mysteries of initiation. there are three number fives arranged in a triangle pattern, thus 555, the triple nickel, symbolizing death and resurrection. not coincidentally, the washington monument, in our nation's capital, is exactly sss feet high. it was designed by masonic overlords and architecturally is an obelisk, worshipped in egypt as osiris' penis (baal's shaft. black magic, masonic witchcraft, and triangle powers 377 the occult spiritual nature of the mission of the united nations (un) is seen in the un's meditation room, inside the un headquarters in new york city. the austere meditation room has a rough, black granite ashlar altar (masonic origins) and a mural with various occult symbols, including the serpent, triangle, crescent moon, an

un, the ancients were worshipping satan. g.h. pember, in a scholarly work on the mysteries, earth's earliest ages, affirms this fact when he states "there is little doubt that the culmination of the mysteries was the worship of satan himself."2 now today, the masons, as did the apostate jewish elders and priests in the days of ezekiel, continue to worship satan the sun god, also called lucifer or baal, by other names. the name of their great god, jahbuhlun, which is revealed to masons in the higher degrees, is a synonym for the solar deity; two of the three syllables in the name, buh and lun, mean "baal" and "on" both of which represent sun and fire gods. that is why, in the authoritative guide gods of the lodge, reginald haupt reports that in the lodge: all the movements by the consecrati

as simply a typical, gold band made with the masonic square and compass and letter "g."2 sexual idols former mason bill schnoebelen, now a christian, reveals the awful truth about most of the masonic rings, tie tacks, and other symbolic items when he writes: let's face it, the masonic tie tacks and rings that so many masons wear proudly to their churches on sunday are sexual idols..the gods, like baal, of all pagan nations around israel were all sexual idols. this is precisely what god does not want in his church, and yet all these masons are flaunting both their idols and their (church) membership.3 schnoebelen also mentions a little pin many masons wear on the lapel of their jacket or coat shaped like a hockey stick with two balls attached. it is named "tubal cain" in reality, it represe

ject of the satanic star and other symbols of masonry, dr. cathy burns explains that the blazing star, or pentagram, has many meanings germane to the doctrines of illuminism and the occult.5 esoterically, the star symbolizes man as deity, as the universe embodied. it also stands for sirius, the "dog star" or planet where satan dwells. it stands for "thor" the ancient nordic god, and it stands for baal, or bel, the demonic god so often mentioned in derisive terms in the old testament. every man and woman is a star 539 this same star god was worshipped in egypt, and the children of israel, while wandering in the desert, fell under his hypnotic powers. they called him moloch, chiun, and remphan. the prophet amos castigated the jewish idolaters for this unholy sacrilege: but ye have borne the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ources: snapshot. usa today, 14 june 2001. talking to god. newsweek, 6 january 1992, pp. 39 44. the most popular prayers of americans upon the philistines (judges 16:28 31; david s prayer to be forgiven for his immorality with bathsheba (psalms 51; job s prayer to be forgiven for pride (job 40:3 4; 42:6; solomon s prayer for wisdom (1 kings 3:5 9; elijah s prayer for fire to consume the altars of baal (1 kings 18:36 37; jabez s prayer for prosperity in his work (1 chronicles 4:10. there is a rich jewish tradition that envisions angels carrying human prayers to heaven, and there is a belief that the entreaties of the righteous can more effectively intercede with god than ordinary mortals. as in the christian and islamic traditions, there are strict warnings against worshipping the angelic i

THE MAGICIAN S KABBALAH

much of the current structure and cosmology of kabbalah, as the "lurianic" school of thought provided answers to many of the more complex issues of kabbalistic thought, particularly relating to the "breaking of the vessels. the next major historical development of kabbalah came with the formation of the hasidic movement in the mid 1700's, based around the rabbi israel, more commonly known as the baal shem tov (1698-1760, which means "master of the word, a high mark of respect in kabbalism. having briefly examined the development of kabbalah within the judaic mystical tradition, we must now attempt to sketch some of the significant points at which it passed through to the occult tradition, particularly in europe, and thence to the modern magician. the kabbalah and its teachings passed acro

iroth. thus, the klippothic form of kether are the "dual contending forces, which is the exact opposite to the idea of unity which kether is said to be. the golochab, attributed to geburah, are giants like volcanoes, symbolising tyranny or aimless destruction, rather than the precise discernment and functional cutting away which geburah should bring to any process. during kabbalistic work, as the baal shem tov (1698- 1760) stated "when an extraneous thought comes to you, this is a sign that you are being cast out. but if you are wise, you can use that thought itself to bind yourself to god all the more, and in the words of maggid devarav leyaakov "these thoughts do not come by chance, but in order that you elevate them to their root" this is an important part of kabbalah in that nothing is

/moloch the finishers 2 hinderers lying spirits beelzebub the life-cutter of god 3 concealers (hiding) vessels of iniquity luciferge one who hides 4 breakers in pieces (smiters) revengers of wickedness astaroth those that are crooked 5 burners (flaming ones) jugglers asmodeus the barber 6 disputers (the litigation) airy powers belphegor the flayer 7 dispersing ravens furies, or seminaries of evil baal those kindling the funeral pyre 8 deceivers (the false accuser) sifters, or triers addramalech the venom of god 9 obscene ones (the obscene ass) tempters, or ensnarers lillith he who bears a burden 10 the evil woman (the woman of the night) wicked fouls bearing rule nahema the moaners part one, chapter four, table one chapter fifteen; gematria gematria is one of the rules for interpreting the

THE PATH OF KABBALAH

hould have the knowledge for comparison and choice. even if only five students remain, they should know that their place is here. we don t feel how our decline influences 10 of 273 the entire group, if we all follow the path of pain then there are still life-cycles ahead of us. we must place ourselves in a state of constant lack, which will produce the need for inner improvement. for instance: if baal hasulam had any money left in his pocket at the end of the day, he would give it to others in order to get up the next day completely broke. even at the immense height of his degree, the additional lack helped him advance. we do not understand how these things work in high degrees. we should at least set a framework in our own degree, so that the limitations will promote us to spiritual advan

e perspective of the vessels, the souls, meaning from below. ramak s method of study examined the world from the perspective of the lights, meaning from the perspective of the creator, whereas we study it from the perspective of the screen, which helps the light expand. rabbi laitman says he studied kabbalah with many teachers, but could find no answers until he was shown the books of the ari and baal hasulam. the upper degree is the creator, my own future state. the lower degree is the creature in his current state. the degrees are like an accordion, they open up to us as we progress. what is time? is it a changing, living concept? and if so, how does it exist outside or inside us? does each degree keep its own time? the concept of time is a consequence of the work of the shells. a person

with their situation, they begin to want to reach the actual source of their state, meaning the creator. one s desire for the creator is the highest degree in one s desire to study himself. in order to attain it, he must stand face to face with his own egoism, which operates like a sophisticated obstacle between the creator and himself. in order to allow people to study themselves and attain it, baal hasulam was prepared to speak to anyone, if only to have more students. he even published a paper that later on became the basis for the book matan torah (the revelation of godliness, but there was hardly anyone who would listen. the irony of it is that in the past there were many kabbalist teachers, but hardly any students, whereas today there are many who wish to study, but there are almost

r that separates the spiritual world from our own, with mere understanding. all that the students can do is gather around the teacher, dedicate their desires to the collective melting pot and receive a unified desire that is dozens of times greater in return. each member of the group must be considered as a valuable force that can help us shorten the spiritual path by dozens of worldly lifetimes. baal hasulam writes in item 155 of the introduction to the study of the ten sefirot, that only students who delve in the same book can extract from it that which their aching heart yearns for, and only if they understand what they want it for. each of them must nullify himself before all the others. when they get together, during communal meals, they should always keep in mind what they are there

person is not limited in any way, he is above everything. kabbalah hardly ever mentions one s ascent in the degrees, though it is the most important thing for us. the books speak primarily of the descent of the worlds from above. it is described in detail in the zohar, in the writings of the ari, and the study of the ten sefirot. we learn about the ascent from below from letters and articles that baal hasulam and rabash (rabbi baruch ashlag) wrote to their students. there seems to be a shortage of material that describes the ascent. but the reason is that the complementary material should only serve to encourage a person to attain the state of this world, and serve as a springboard for the ascent to the spiritual world. once a person is in the spiritual world, the books that speak of the w

ark. the day begins in the night; the vessels begin with the will to receive. then they are corrected and receive the light. thus, every time we feel a new sensation of the evil, we should be happy, because the next phase will be the reception of the light. there is no progress in the sensation of evil, because only the presence of two contradicting situations enables arriving at the middle line. baal hasulam compared this movement to breathing. how does breathing occur? first the lungs prepare themselves, they empty themselves of air and then fill themselves with new light. in each and every place and in each and every thing there must first be a need, a lack, and only afterwards the filling is obtained. 60 of 273 each person must come to adhesion with the creator. this long way that was

or lets him see. but a kabbalist only wants to see that which will help his progress; he doesn t care about the rest. otherwise, it is not spirituality. every new situation is taken as a springboard for an even greater ascent; for that reason he takes the most positive things from his current degree, the ones that will help him get to the next. in his introduction to the study of the ten sefirot, baal hasulam writes of four degrees: malchut, zeir anpin, bina and hochma. those are in fact degrees of 61 of 273 attainment of the creator (keter. when a person attains the creator, he shows him every thing that happened to him throughout the entire history of his soul. he sees how the creator treated him every step of the way, how the light left, what torments he went through and is taught why t

e. when i think of the purpose of creation, of the contact with the creator, i aim my every act toward him. that is what i should do with every desire, and that will intensify the pleasure i will derive from them many times over. i actually increase my vessels of bestowal that way. we need only learn how to use our desires correctly, and constantly analyze our situation. the essays and letters of baal hasulam and rabbi baruch ashlag (rabash) are very helpful for that. progress is expressed in understanding the situation. i am not the owner of my desires and pleasures. only a constant study of the situations makes for a correct use of our desires. our thought must be aimed at the questions: why was i sent this desire? what for? how should i react to it, and why? we must observe things from

itual degrees we go through continue to live in us. we can only see the evil when we ascend to a higher spiritual degree. the greater the light that shines, the worse i see myself compared to it. that is how it goes until the last degree the end of correction. see what rabash (rabbi baruch ashlag) writes in a letter to his disciples (letter no. 2: the truth is that there is another reason for it: baal hasulam explains in his book the study of the ten sefirot, that the ari explains why melech hadaat (king of daat) in the world of nekudim, who was the degree of keter and the highest melech (king, fell lower than all other kings when the breaking occurred. that is because he who has the greatest coarseness is also the highest when in possession of a screen. but when he loses his screen he bec

that is because he who has the greatest coarseness is also the highest when in possession of a screen. but when he loses his screen he becomes the worst, and consequently falls lower than all other kings. his words can also be interpreted regarding those who follow the ways of the lord: those people have a desire for both corporeality and spirituality, as it is said, that those who were close to baal hasulam had a screen and aviut (coarseness, but now that he was gone, they had no one to subdue themselves before and were left with coarseness but no screen, and were only looking to become rabbis and pretty jews. therefore, i (rabash) suspect everything that comes out of their hands, for there is no one to restrain them. i am speaking briefly here, for i do not want them in my thoughts, for

act that our current state is intolerable, and that we have come to the end of our rope, then we will ask for the creator s help. it turns out that this point, which is a truthful point, that he is taking a false path, is the middle between true and false, it is the bridge between them. this point is the end of the lie, and from here on begins the path of truth. this is how we can understand what baal hasulam wrote, that in order to attain lishma we must first obtain the greatest lo lishma. and then we can come to lishma. and we can interpret the above, that lo lishma is considered falsehood and lishma is considered truth. when the lie is small, meaning that the mitzvot and good deeds are few, then his lo lishma is small and he is unable to see that truth. therefore he says that he is on a

r is our teacher, that he has all the knowledge and that he gives it to us only as much as we are able to perceive at any given moment, then slowly but surely, the sensation of the creator will come to our every newborn spiritual sense. the creator created this ladder so that we climb it and reach him. this ladder (the same ladder that jacob saw) was depicted by rabbi yehuda ashlag, who was named baal hasulam (the owner of the ladder) for it, and also by my teacher, rabbi baruch ashlag. however, for the time being we keep turning our backs to the source. we will be able to face it and approach him, only if we make a conscious effort. that is why the creator sends us books and group mates, for the purpose of spiritual progress. the student is in the corporeal world and the teacher is in the

ike the process where the ahp of the superior (the teacher) lowers itself into the gar of the inferior (the student. reaching the ahp of the rabbi means to accept every act, thought and advice he gives. if the student unites with the ahp of his rabbi, the rabbi can raise him temporarily and show him what spirituality is. 79 of 273 when we read such books that were written by righteous men such as baal hasulam, rabbi shimon bar-yochay and rabbi baruch ashlag, we connect with them through the surrounding light that surrounds us and purifies our desires, meaning our vessels. therefore, when we read these books we must always remember who wrote them and what his spiritual degree was. that enables us to not only connect with the idea and the direction, but also with the bridge that could help u

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

brain as exceptionally incongruous, but must so strike all who ever think at all. how god being almighty as well as beneficent can tolerate such a world of suffering as ours for one minute passes all understanding. the god idea in its infancy, as we have already seen, was the child of ignorance and revenge, and jahveh, in his turn, is but an emanation of this world idea, no better than the rest: baal and jehovah, ashtoreth and chemosh and these elohim, life fs panders in the brothel. death! cloudy imaginings, a dream built lip of fear and words and woe. all, all my soul must overthrow. h *ahab, vol. ii, p. 123. crowley further writes: nor can i see what sort of gain god finds in this creating pain *the sword of song, pentecost, vol. ii, p. 172. but man the father of god did, for he was na

THE ABYSS AND TABAET

the essence of humanity. all life is made stronger by devouring another, this is the law of nature. to be honest to the self, to present challenge and overcome such is to attain a foundation upon the path of mastery. beelzebub is a name for satan mentioned in the new testament with regards to him holding the title of prince of demons. the name beelzebub or beelzebuth actually can be derived from baal zebub, baal meaning lord and zebub which holds reference in hebrew as hostility, thus baal zebub is the lord of hostility or they enemy, a title of the opposer. dominus muscarum is also a translation of the title of beelzebub, meaning lord of flies and relates to the adversary being in part a spirit of the air. baal-zebub as the name of a god worshipped in the philistine city of ekron around

THE HOLY BIBLE KING JAMES VERSION

died, and husham of the land of temani reigned in his stead. 36:35 and husham died, and hadad the son of bedad, who smote midian in the field of moab, reigned in his stead: and the name of his city [was] avith. 36:36 and hadad died, and samlah of page 21 genesis masrekah reigned in his stead. 36:37 and samlah died, and saul of rehoboth [by] the river reigned in his stead. 36:38 and saul died, and baal-hanan the son of achbor reigned in his stead. 36:39 and baal-hanan the son of achbor died, and hadar reigned in his stead: and the name of his city [was] pau; and his wife s name [was] mehetabel, the daughter of matred, the daughter of mezahab. 36:40 and these [are] the names of the dukes [that came] of esau, according to their families, after their places, by their names; duke timnah, duke a

lar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: 13:22 he took not away the pillar of the cloud by day, nor the pillar of fire by night [from] before the people. 14:1 and the lord spake unto moses, saying, 14:2 speak unto the children of israel, that they turn and encamp before pi-hahiroth, between migdol and the sea, over against baal-zephon: before it shall ye encamp by the sea. 14:3 for pharaoh will say of the children of israel, they [are] entangled in the land, the wilderness hath shut them in. 14:4 and i will harden pharaoh s heart, that he shall follow after them; and i will be honoured upon pharaoh, and upon all his host; that the egyptians may know that i [am] the lord. and they did so. 14:5 and it was told the kin

riots of egypt, and captains over every one of them. 14:8 and the lord hardened the heart of pharaoh king of egypt, and he pursued after the children of israel: and the children of israel went out with an high hand. 14:9 but the egyptians pursued after them, all the horses [and] chariots of pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside pi-hahiroth, before baal-zephon. 14:10 and when pharaoh drew nigh, the children of israel lifted up their eyes, and, behold, the egyptians marched after them; and they were sore afraid: and the children of israel cried out unto the lord. 14:11 and they said unto moses, because [there were] no graves in egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth o

m come unto thee: have i now any power at all to say any thing? the word that god putteth in my mouth, that shall i speak. 22:39 and balaam went with balak, and they came unto kirjathhuzoth. 22:40 and balak offered oxen and sheep, and sent to balaam, and to the princes that [were] with him. 22:41 and it came to pass on the morrow, that balak took balaam, and brought him up into the high places of baal, that thence he might see the utmost [part] of the people. 23:1 and balaam said unto balak, build me here seven altars, and prepare me here seven oxen and seven rams. 23:2 and balak did as balaam had spoken; and balak and balaam offered on [every] altar a bullock and a ram. 23:3 and balaam said unto balak, stand by thy burnt offering, and i will go: peradventure the lord will come to meet me:

afflict eber, and he also shall perish for ever. 24:25 and balaam rose up, and went and returned to his place: and balak also went his way. 25:1 and israel abode in shittim, and the people began to commit whoredom with the daughters of moab. 25:2 and they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. 25:3 and israel joined himself unto baal-peor: and the anger of the lord was kindled against israel. 25:4 and the lord said unto moses, take all the heads of the people, and hang them up before the lord against the sun, that the fierce anger of the lord may be turned away from israel. 25:5 and moses said unto the judges of israel, slay ye every one his men that were joined unto baal-peor. 25:6 and, behold, one of the children of isr

ing of bashan, the land, with the cities thereof in the coasts [even] the cities of the country round about. 32:34 and the children of gad built dibon, and ataroth, and aroer, 32:35 and atroth, shophan, and jaazer, and jogbehah, 32:36 and beth-nimrah, and bethharan, fenced cities: and folds for sheep. 32:37 and the children of reuben built heshbon, and elealeh, and kirjathaim, 32:38 and nebo, and baal-meon (their names being changed) and shibmah: and gave other names unto the cities which they builded. 32:39 and the children of machir the son of manasseh went to gilead, and took it, and dispossessed the amorite which [was] in it. 32:40 and moses gave gilead unto machir the son of manasseh; and he dwelt therein. 32:41 and jair the son of manasseh went and took the small towns thereof, and c

the egyptians buried all [their] firstborn, which the lord had smitten among them: upon their gods also the lord executed judgments. 33:5 and the children of israel removed from rameses, and pitched in succoth. 33:6 and they departed from succoth, and pitched in etham, which [is] in the edge of the wilderness. 33:7 and they removed from etham, and turned again unto pi-hahiroth, which [is] before baal- zephon: and they pitched before migdol. 33:8 and they departed from before pi-hahiroth, and passed through the midst of the sea into the wilderness, and went three days journey in the wilderness of etham, and pitched in marah. 33:9 and they removed from marah, and came unto elim: and in elim [were] twelve fountains of water, and threescore and ten palm trees; and they pitched there. 33:10 an

to the statutes and unto the judgments, which i teach you, for to do [them] that ye may live, and go in and possess the land which the lord god of your fathers giveth you. 4:2 ye shall not add unto the word which i command you, neither shall ye diminish [ought] from it, that ye may keep the commandments of the lord your god which i command you. 4:3 your eyes have seen what the lord did because of baal-peor: for all the men that followed baalpeor, the lord thy god hath destroyed them from among you. 4:4 but ye that did cleave unto the lord your god [are] alive every one of you this day. 4:5 behold, i have taught you statutes and judgments, even as the lord my god commanded me, that ye should do so in the land whither ye go to possess it. 4:6 keep therefore and do [them] for this [is] your w

lord commanded moses his servant, so did moses command joshua, and so did joshua; he left nothing undone of all that the lord commanded moses. 11:16 so joshua took all that land, the hills, and all the south country, and all the land of goshen, and the valley, and the plain, and the mountain of israel, and the valley of the same; 11:17 [even] from the mount halak, that goeth up to seir, even unto baal-gad in the valley of lebanon under mount hermon: and all their kings he took, and smote them, and slew them. 11:18 joshua made war a long time with all those kings. 11:19 there was not a city that made peace with the children of israel, save the hivites the inhabitants of gibeon: all [other] they took in battle. 11:20 for it was of the lord to harden their hearts, that they should come agains

hites, and half gilead, the border of sihon king of heshbon. 12:6 them did moses the servant of the lord and the children of israel smite: and moses the servant of the lord gave it [for] a possession unto the reubenites, and the gadites, and the half tribe of manasseh. 12:7 and these [are] the kings of the country which joshua and the children of israel smote on this side jordan on the west, from baal-gad in the valley of lebanon even unto the mount halak, that goeth up to seir; which joshua gave unto the tribes of israel [for] a possession according to joshua page 132 their divisions; 12:8 in the mountains, and in the valleys, and in the plains, and in the springs, and in the wilderness, and in the south country; the hittites, the amorites, and the canaanites, the perizzites, the hivites

rthward [which] is counted to the canaanite: five lords of the philistines; the gazathites, and the ashdothites, the eshkalonites, the gittites, and the ekronites; also the avites: 13:4 from the south, all the land of the canaanites, and mearah that [is] beside the sidonians, unto aphek, to the borders of the amorites: 13:5 and the land of the giblites, and all lebanon, toward the sunrising, from baal-gad under mount hermon unto the entering into hamath. 13:6 all the inhabitants of the hill country from lebanon unto misrephoth-maim [and] all the sidonians, them will i drive out from before the children of israel: only divide thou it by lot unto the israelites for an inheritance, as i have commanded thee. 13:7 now therefore divide this land for an inheritance unto the nine tribes, and the h

de by fire [are] their inheritance, as he said unto them. 13:15 and moses gave unto the tribe of the children of reuben [inheritance] according to their families. 13:16 and their coast was from aroer, that [is] on the bank of the river arnon, and the city that [is] in the midst of the river, and all the plain by medeba; 13:17 heshbon, and all her cities that [are] in the plain; dibon, and bamoth- baal, and beth-baal-meon, 13:18 and jahaza, and kedemoth, and mephaath, 13:19 and kirjathaim, and sibmah, and zareth-shahar in the mount of the valley, 13:20 and bethpeor, and ashdoth-pisgah, and beth-jeshimoth, 13:21 and all the cities of the plain, and all the kingdom of sihon king of the amorites, which reigned in heshbon, whom moses smote with the princes of midian, evi, and rekem, and zur, an

tappuah, and aphekah, 15:54 and humtah, and kirjath-arba, which [is] hebron, and zior; nine cities with their villages: 15:55 maon, carmel, and ziph, and juttah, 15:56 and jezreel, and jokdeam, and zanoah, 15:57 cain, gibeah, and timnah; ten cities with their villages: 15:58 halhul, beth-zur, and gedor, 15:59 and maarath, and beth-anoth, and eltekon; six cities with their villages: 15:60 kirjath- baal, which joshua page 134 [is] kirjath-jearim, and rabbah; two cities with their villages: 15:61 in the wilderness, beth-arabah, middin, and secacah, 15:62 and nibshan, and the city of salt, and en-gedi; six cities with their villages. 15:63 as for the jebusites the inhabitants of jerusalem, the children of judah could not drive them out: but the jebusites dwell with the children of judah at jer

TURNER ROBERT ARBETEL OF MAGICK

s a mixture in all things, good with evil, of falsehood with truth, of corruption with purity. the good, the truth, the purity, in every kinde, may well be embraced: as in the ancient worshipping of god by sacrifice, there was no man knowing god among the elders, that did not forbear to worship the god of all power, or condemn that kinde of worship, because the devil was so adored in the image of baal, dagon, astaroth, chemosh, jupiter, apollo, and the like. neither did the abuse of astrology terrify abraham (if we believe the most ancient and religious writers) from observing the motions and natures of the heavenly bodies. neither can it dehort wise and learned men in these days from attributing those vertues, influences, and inclinations, to the stars and other lights of heaven, which go

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

odyss. l, ver. 607. 2 see plate ix, fig. 10 a. 94 on the worship fore the generator, as that on the other side is the destroyer, whilst the sun, of whose attributes both are personifications, is placed between them. the letters on the side of the generator are quite entire, and, according to the phoenician alphabet published by mr. dutens, are equivalent to the roman ones which compose the words baal thrz, of which mr. swinton makes baal tarz, and translates jupiter of tarsus; whence he concludes that this coin was struck at that city. but the first letter of the last word is not a teth, but a thau, or aspirated t; and, as the phoenicians had a vowel answering to the roman a, it is probable they would have inserted it, had they intended it to be sounded: but we have no reason to believe t

the taurine bacchus of the greeks, and the deity whom the germans carried with them in the shape of a bull, when they invaded italy; from whom the city of tyre, as well as tyrrhenia, or tuscany, probably took its name. his symbol the bull, to which the name alludes, is represented on the chair or throne in which he sits; and his sceptre, the emblem of his authority, rests upon it. the other word, baal, was merely a title in the phoenician language, signifying god, or lord;1 and used as an epithet of the sun, as we learn from the name baal-bec (the city of baal, which the greeks rendered heliopolis (the city of the sun. thus does this singular medal show the fundamental principles of the ancient phoenician religion to be the same as those which appear to have prevailed through all the other

TYSON DONALD NEW MILLENNIUM MAGIC

hiroth. here they are, along with the archdemons supposed to rule them: 1. kether: thaumiel (two contenders)-satan and moloch 2. chokrnah: ghogiel (hinderers)-beelzebub 3. binah: satariel (concealers)-lucifuge 4. chesed: agshekeloh (smiters or breakers)-ashtaroth 5. geburah: golohab (burners, flaming ones)-asmodeus 6. tiphareth: tagiriron (disputers)-belphegor 7. netzach: gharab tzerek (raveners)-baal 8. hod: samael (false accusers)-adrammelech 9. yesod: gamaliel (obscene ones)-lilith 10. malkuth: nahemoth (dolorous ones)-nahema this list differs slightly from that published in israel regardie's the golden dawn.18 regardie gives the order of qlippoth associated with malkuth as lilith. this might better be written in its babylonian plural form as lilitu, which is an order of succubi or nigh

ng people to take over and absorb into its pantheon the gods of the conquered. since these gods were wor- shipped by their foes, they tend to become demonized by the victors. many of the familiar demons of the middle ages were once gods and goddesses. ashtaroth, the demon of chesed who is associated with a lack of charity, is a degraded form of the ancient phoenician goddess of the moon, astarte. baal, the demon of netzach who is linked with rape and pillage, gets his name from a phoenician word meaning "lord" and is a solar fertility god. beelzebub, the demon of chokmah associated with obstruction, was originally beelzeboul "lord of the earth" however, do not make the error of assuming that these fallen gods can be restored to their former high estate while retaining their altered names a

y in relating one set of letters to another by various kab- balistic methods. however, the native tongue of the magus is given to him or her by god, and should be used in the majority of ritual workings. the magical, or secret, name of a spirit should be thought of as its true name, or even as its very soul, and will be different for each adept who derives it. the common name of a spirit, such as baal or michael, is the name of a collective rul- ing being-a poorly defined god-form-while the many different secret names apply to the numberless spirits under its rule. these are the armies said to be under the princes and dukes of hell; these are the numerous servants of the archangels, not lesser individual spirits, but particular aspects of the one collective spirit that bears the exoteric n

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

en cuando suave movimiento. transmutar los instintos animales en voluntad: la pasi n sexual en amor. los pensamientos lujuriosos en comprensi n y as vocalizar los mantrams secretos. 78 the number eleven is kabbalistically disarranged as follows: 1 plus 1 equals 2. number 1 is masculine and number 2 is feminine. the pair of opposites of holy alchemy positive= negative active= passive osiris= isis baal bel= astarte ishtar shiva= parvati husband= wife father= mother sun= moon fire= water heat= cold volatile= fix sulfur= mercury chinese alchemy heaven is masculine, yang and its element is fire. the earth is feminine, yin and its element is water. in the taoist doctrine, we find white tantrism. the yin-yang, the dragon and the tiger are the axis of taoism. according to taoist interpretation, t

ant in america and asia) hate the arcanum a.z.f. chinese alchemy is the foundation of the authentic schools of yoga. the yellow lodges are schools of regeneration. infrasexual people mortally hate the schools of regeneration. el once se descompone kabal sticamente as: 1 m s 1 igual 2 (1 masculino; 2 femenino. los pares de opuestos de la santa alkimia positivo= negativo activo= pasivo osiris= isis baal bel= astarte istar shiva= parvati esposo= esposa padre= madre sol= luna fuego= agua calor= fr o vol til= fijo azufre= mercurio alkimia china el cielo es masculino, como yang y su elemento es el fuego. la tierra es femenina, como ying y su elemento es el agua. en la doctrina tao sta hallamos tantrismo blanco. el ying yang y el drag n y el tigre son el eje del tao smo. seg n la interpretaci n t

WHO ARE THE DRACONIANS

od today. my use of the term satanism has nothing to do with the christian version of satan. i use it only to describe a system of ritual sacrifice and torture which, staggering as it may seem; to most people, is commonplace all over the world today. satanism is just another name for the worship of a highly destructive, negative force which has been given endless names over the centuries. nimrod, baal, moloch or molech, set, the devil, lucifer, there is no end to them. satanism perverts everything positive in the same way that the nazis took a positive symbol, the swastika, and turned it around to symbolise the negative. this is why the satanists invert the pentagram and why they use black to symbolise the darkness, hence their black mass. but they also reverse the symbolism of white and t

WICCA EIGHT SABBATS OF WITCHCRAFT

tlas and pleione, a sea nymph. eight sabbats of witchcraft get any book for free on: www.abika.com 17 the old celtic name for may day is beltane (in its most popular anglicized form, which is derived from the irish gaelic 'bealtaine' or the scottish gaelic 'bealtuinn, meaning 'bel-fire, the fire of the celtic god of light (bel, beli or belinus. he, in turn, may be traced to the middle eastern god baal. other names for may day include: cetsamhain('opposite samhain, walpurgisnacht (in germany, and roodmas (the medieval church's name. this last came from church fathers who were hoping to shift the common people's allegiance from the maypole (pagan lingham- symbol of life) to the holy rood (the cross- roman instrument of death. incidentally, there is no historical justification for calling may

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

m; in egypt, see exodus iii. 8; at the red sea, psalm cviii. 9; on mount sinai; at the temple; in the pillar of cloud; on the mount of olives, see zechariah xiv. 4; the 10th is omitted in the original reference, avoth d rabbi nathan, chapter 34. there are 10 hebrew words to designate idols and 10 for joy. sodom was to be spared for 10 righteous men; gideon took 10 servants to destroy the altar of baal; boaz chose 10 witnesses for his marriage with ruth; joab s armor was borne by 10 young men. jesus speaks of 10 talents, 10 cities, 10 pieces of silver and gave a parable of 10 virgins. the tabernacle has many 10 dimensions. there are 10 bible names of god, 10 canticles, and 10 necessaries for man s life. ecclus. 39. 26. there were 10 pythagorean virtues of initiation and the buddhists teach

ALEISTER CROWLEY LIBER 777

g a book which he opens and shuts assafoetida colophonum cubel pepper 28 a small-headed man dressed like a woman, and with him an old man euphorbium stammonia rhubarb 29 a man of grave and thoughtful face, with a bird in his hand, before him a woman and an ass thyme coxium santal alb table v (continued) 28 clv. goetic demons of decans by day (ascendant. clvi. magical images of col. clv. 15 1! lab bael cat, toad, man, or all at once. 16 4= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal cr

DEMONIC BIBLE

e with the forces of darkness the satanic magician makes himself a friend and an ally to these beings. without the need for threat or coercion, they will visit him in peace and assist him in the performance of this work. if the seals are used, they should be written upon the hand or elsewhere upon the magicians flesh as a sign of the magician s desire to become one with the forces of darkness (1) bael- the first principal spirit is a king ruling in the east, called bael. he maketh thee to go invisible. he ruleth over 66 legions of infernal spirits. he appeareth in divers shapes, sometimes like a cat, sometimes like a toad, and sometimes like a man, and sometimes all these forms at once. he speaketh hoarsely. this is his character which is used to be worn as a lamen before him who calleth h

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ed edition under the title bacstrom s alchemical anthology, edited by j. w. hamilton-jones (1960. bad a jinni (or genie) of persia (modern-day iran, supposed to have command over the winds and tempests. he presided over the twenty-second day of the month. badger to bury the foot of a badger underneath one s sleeping place is believed by voudou worshipers and some gypsies to excite or awaken love. bael a demon cited in the grand grimoire; head of the infernal powers. it is with him that johan weyer commenced his inventory of the famous pseudonomarchia daemonum. he alluded to bael as the first monarch of hell and said that his estates are situated on the eastern regions thereof. he had three heads, that of a crab, a cat, and a man. sixty-six legions obey him. sources: weyer, johannes. witche

GOETIA LUCIFERIAN

hast answered my questions, and has caused no harm or danger to man or beast. you may depart now unto your place of rest and repose. be with 34 me in dreams and in flesh as i desire, yet thou art free to leave this dwelling at will. so it is done. one may command the spirit in the vessel within the triangle, just as one would summon the spirit into visible appearance. 35 36 the shemhamphorasch a bael bael is a spirit of shape shifting by the cat (stealth and instinct, by toad (the form of ahriman, the gateway of self-initiation of the devil or anglican witchcraft lore. when one summons bael it should be done so in the evocation circle absorb the essence within this circle focus the mind to be aligned and shadowed with the spirits anthropomorphic identification, until he becomes you. you w

mons bael it should be done so in the evocation circle absorb the essence within this circle focus the mind to be aligned and shadowed with the spirits anthropomorphic identification, until he becomes you. you will then work on your ability to shape shift in dreams. the 66 legions of spirit familiars may be commanded by will to produce some results of what you seek in the obtainment of knowledge. bael is a powerful familiar spirit who may bring one much instinctual impulses in relation to animals and dream shape shifting. 37 b agares a spirit which allows the understanding of both languages and interpretation, agares is a spirit which accelerates the perception of languages, communication magical and otherwise. in the design of my sethanic /shadow alphabet (see austin spare s alphabet of d

.i. ford demonic servitor pg. 12 adversary-opposer shadow form by e.i. ford pg.19 the luciferian goetic circle by e.i. ford pg. 22 the tetragrammation pentagram by e.i. ford pg.25 the vessel of shadow and light by e.i. ford pg.26 vessel of the adversary by e.i. ford pg.27 the formula of the devil the solar oz 77 sexual formula by e.i. ford/michael ford pg. 34 sigils from the crowley edition pg.35 bael by e.i. ford pg.36 amon by e.i. ford pg.39 paimon by e.i. ford pg.40 astaroth by e.i. ford pg.49 asmodeus by e.i. ford pg.51 gaap by e.i. ford pg.52 andrealphus by e.i. ford pg. 68 belial by e.i. ford pg.70 sigils of crowley edition with accents by e.i. ford pg.74 satan cube from abramelin accented by e.i. ford pg. bthe sanctuary of maat order of the golden dawn- content http//www.ritual-magi

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

per universas regiones ista nocte exstinguerentur, et nulli liceat ignem reaccendere nisi prius ternoriae (tighmora, whom we know from ossian) a magis rogus sacrificiorum exstrueretur, et quicunque hanc legem in aliquo transgrederetur non alia mulcta quam capitis supplicio commissi delicti poenam luebat.1 leo (malb. gl. i, 35) has ingeniously put forward an antithesis between a god of war seal or bael, and a god of peace siglie or sithich; nay, by this distinction he explains the brothers bellovesus and sigovesus in livy 5, 34 as servants (vesus= gaelic uis, uais, minister) of beal and sighe, connecting sighe with that silent peaceful folk the elves, who are called sighe (supra, p. 444 n: to beal were offered the may fires, bealtine, to sighe the november fires, samhtheine (peace-fire. in

HAMIL THE ROSICRUCIAN SEER

book, transcribed from the original ms bymrhockley (hi04)drbacstrom f.r.c [letter [and]thehidden sense of hadamah. cabalistic numerals in squares (hi03) cabala [hebrew title [from the publisher james burns, with a printed label advertising hockley's crystals and mirrors forsale.]book of the cabalistic art, that is to say, of hidden theology and philosophy, bydrjohn pistor (m302* book of spirits, bael, agares, marbas etc (hi 16) crystallomancy,or the art of invocating spirits by the crystal [two copies of this manuscript are extant] magical mss comprising:ofintelligences and spirits,themethod of invocating the dead or raising the spirit of a departed person,anepitome of the angelican world, ruben's latin manuscript. dr rudd's nine hierarchies of angels, how to bring a visible appearance of

LIBER 777

ok which he opens and shuts assafoe tida colophonum cubel pepper 28 a small-headed man dressed like a woman, and with him an old man euphorbium stammonia rhubarb 29 a man of grave and thoughtful face, with a bird in his hand, before him a woman and an ass thyme coxium santal alb table of correspondences 28 clv. goetic demons of decans by day (ascendant. clvi. magical images of col. clv. 15 1! lab bael cat, toad, man, or all at once. 16 4= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal cr

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ernoon, four times in the evening, and five times before lying down to sleep; this shalt thou do on the three ensuing days: book two page 87 the prayer. herachio, asac, asacro, bedrimulael, tilath, arabonas, ierahlem, ideodoc, archarzel, zophiel, blautel, baracata, edoniel, elohim, emagro, abragateh, samoel, geburahel, cadato, era, elohi, achsah, ebmisha, imachedel, daniel, dama, elamos, izachel, bael, segon, gemon, demas. o lord god, who art seated upon the heavens, and who regardest the abysses beneath, grant unto me thy grace i beseech thee, so that what i conceive in my mind i may accomplish in my work, through thee, o god, the sovereign ruler of all, who livest and reignest unto the ages of the ages. amen. these three days having passed, thou must have all things in readiness, as hath

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

for this containeth them all. though there be titles with several other names of the book, as the book helisol, which is the very same with this last book of lemegeton called ars nova or ars notaria, etc. these books were first found in the chaldee and hebrew tongues at jerusalem by a jewish rabbi; and by him put into the greek language and thence into the latin, as it is said. shemhamphorash (1) bael- the first principal spirit is a king ruling in the east, called bael. he maketh thee to go invisible. he ruleth over 66 legions of infernal spirits. he appeareth in divers shapes, sometimes like a cat, sometimes like a toad, and sometimes like a man, and sometimes all these forms at once. he speaketh hoarsely. this is his character which is used to be worn as a lamen before him who calleth h

in woods, or in any other places whither men resort not, or where no noise is, etc. 27 these four great kings are usually called oriens, or uriens, paymon or paymonia, ariton or egyn, and amaymon or amaimon. by the rabbins they are frequently entitled: samael, azazel, azael, and mahazael. classified list of the 72 chief spirits of the goetia, according to respective rank (seal in gold) kings (1) bael (9) paimon (13) beleth (20) purson (32) asmoday (45) vine (51) balam (61) zagan (68) belial (seal in copper) dukes (2) agares (6) valefor (8) barbatos (11) gusion (15) eligos (16) zepar (18) bathim (19) sallos (23) aim (26) bune (28) berith (29) astaroth (41) focalor (42) vepar (47) vual (49) crocell (52) alloces (54) murmur (56) gremory (60) vapula (64) haures (67) amdusias (71) dantalion (s

Return to Occult Library Index



Related Matches
abraham air ancient asmodeus astarte baal bael beelzebub bible black blood children christian church circle creation creator darkness death degree degrees deity demon demons desires devil divine dragon earth east egypt egyptian empire evil eye father fig fire fires force forces form forms masonic generation god gods goddess greeks heaven hebrew hell hierarchy history holy horns human infernal israel jehovah jews jewish jupiter kabbalist kabbalists kabbalah king kings knowledge ladder legions leviathan lilith lord lucifuge magical material messiah moloch moon moses mother mount mysteries mystical nature negative order osiris people pillar positive power prince prophet rabbi reality red religion religious sacrifice satan sea secret sefirot serpent set seth seven soul souls spirit spirits spiritual spirituality star state states sun symbol symbols teachings temple testament three tradition truth vessels water white wisdom world worlds worship worshipped zohar


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn