Michael Wynn's Occult Reference Library
CELESTIAL

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s presents from one subject and give them to another. to these words the holy one responded:'aleph, aleph! thou shalt be the first of all letters and my unity shall be symbolized only by thee. in all conceptions and ideas human or divine, in every act and deed begun, carried on and completed, in all of them shalt thou be the first, the beginning."therefore did the holy one make the letters of the celestial alphabet capitals, and those of the earthly, small each corresponding to one another. and so was the beginning of the hebrew alphabet. we now move on to the law of manifestation, or rather the process in which manifestation occurred. we understand according to the legend of the birth of the hebrew alphabet that aleph is the beginning of all thought conceived, and all thought beyond conce

s the first sephira reached on the inner mystic journey up the tree of life. malkuth is closely linked with the universe card. the path of the flaming sword is the path of creation. according to the early qabalist, when lucifer was thrown out of heaven by michael, the flaming sword blocked him from returning. the path shows the order of the sephiroth by how they were created, from the supernal or celestial triangle of kether, chokmah, and binah to the moral triangle of chesed, geburah, and tiphareth. then finally the mundane triangle of netzach, hod, and yesod. from yesod came malkuth, or the physical world. key sephira hebrew english translation (q. s. color 1) kether rtk kthr crown white brilliance 2) chokmah hmkj chkmh wisdom gray 3) binah hnyb binh understanding black 4) chesed dsj chs

1 10 INITIATION CEREMONY

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

the 12 tribes which is also attributed to it. now the 22 sounds and letters of the hebrew alphabet are the foundation of all things. three mothers, seven double and twelve singles. the twelve single letters are allotted to the 12 directions in space, and those diverge to infinity, and are in the arms of the eternal. these twelve letters he designed and combined, and fortified with them the twelve celestial constellations of the zodiac. they are over the universe as a king upon his throne, and they are in the revolution of the year as a king traversing his dominions, and they are in the heart of man as a king in warfare. and the twelve leaves are the images of those ideas, and are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerub

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

e green earthly roads are mirrored the white and shining paths of heaven^ then the problem started on p. 234, whether the on. form bigr arose out of iringr by aphoeresis and syncope, now finds a solution approaching to certainty. heimdallr dwells in himinbiorg on the quaking roost (bifrost, the rainbow, which is the bridge or path by which the gods descend from heaven to earth. the rainbow is the celestial ring, as the galaxy is the celestial road, and heimdallr keeper of that road, heimdallr is etgr= iring, walking the earth and translated to the skies; now we compreliend, why there lived among the nations many a various tale of eriksgcda, iringesvjec, iringesstrdza, and was shifted now to one and now to the otlier celestial phenomenon. iring, through inwaring, borders on ehurffrung the o

3 8 INITIATION CEREMONY

ful and good. but these are mysteries which are evoked in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence comes the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon

motion through the zodiac. these signs being further arranged in the arms of the cross according to the four elements with the sun in the center, represent that luminary as the center of the the 30th path of the sepher yetzirah. which answereth unto the letter resh is called the collecting intelligence, and it is so called because from it astrologers deduce the judgement of the stars, and of the celestial signs, and the perfections of their science according to the rules of their revolutions. it is therefore, the reflection of the sphere of the sun, and the path connecting yesod with hod, foundation with splendor. hierophant, theoricus and hegemon come to west of altar. hiero: before you upon the altar is the 19th key of the tarot which symbolically resumes these ideas. the sun has 12 pri

solomon. on the tree of life it embraces nine of the sephiroth, exclusive of kether. yesod and malkuth form the triangle below, the former the apex the latter the base. like the caduceus it further represents the 3 elements of water, air and fire. the crescent is the water which is above the firmament; the circle is the firmament and the triangle the consuming fire below, which is opposed to the celestial fire symbolized by the upper part of the caduceus. heg: places admission badge aside and leads theoricus to hierophant and then returns to his place. hiereus: heg: rise and face inwards towards the altar. hiero (rising and facing inwards to the altar) before you is represented the symbolism of the garden of eden. at the summit are the supernal sephiroth summed up and contained in aima el

4 7 INITIATION CEREMONY

c symbol of the planet venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar, that alone of the shells is the serpent nogah found in holiness, and he is called the bilanx of justice. why then is he called the external or false splendor? because he indeed uniteth the paths but comprehendeth not the sephiroth. nevertheless he is also the celestial serpent of wisdom. but the serpent of temptation is the serpent of the tree of knowledge of good and evil and not that of the tree of life. hiero: resumes his seat. heg: leads practicus to hiereus. hiereus (indicating tablet) this is the so-called qabalah of nine chambers. in it the letters are classed together, according to the similarity of their numbers. thus, in one chamber you will

en leviathan, the crooked serpent. but between the devastated garden and the supernal eden, tetragrammaton elohim placed the letters of the name and the flaming sword, that the uppermost part of the tree of life might not be involved in the fall of adam. and thence was it necessary that the second adam should come to restore all things and that the first adam had been extended on the cross of the celestial rivers, so the son should be crucified on the cross of the infernal rivers in daath. yet to do this he must descend unto the lowest first even unto malkuth and be born of her. the grade of philosophus is referred unto the sephira netzach and the 27th, 28th, and 29th paths are bound thereto. the sign of the grade is given by raising the arms above the head making with the thumbs and finge

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

. you may wish to chant as you go. if you are working in a group, or if this is a circle for a more formal ritual, you may wish to add god/goddess-power forms as an interspersed chant, with the voices of the group ebbing and rising in waves. you may wish to welcome the archangels, or guardians of the four watchtowers at the four compass points as you cast your circle (the archangels represent the celestial beings that feature in the cosmologies of the three main religions of the western world -christianity, judaism and islam. for more information, see pages 200 and 236. alternatively, you may wish to call upon powerful goddess forms: isis, ishtar, cerridwen, innana, shakti, yoruba, danu, kali and aine, protect, empower and inspire this magical endeavour. you can embellish the casting cerem

he can be used in rituals for the balance of male/female energies or where the female in the high priestess role takes the lead. he is also good for any magick that relies on a cycle of regeneration following a natural ending. deities of fire agni agni, the hindu god of fire, is said to be manifest as the vital spark in mankind, birds, animals, plants and life itself. he appeared in lightning, in celestial sun flares, in the sacred blaze rising from the altar and in household fires. agni was the divine priest and acted as messenger to the gods, interceding with them on behalf of mankind. the priest would chant 'agni, the divine ministrant of the sacrifice, the great bestower of treasure. may one obtain through agni, wealth and welfare' agni is still important as the god of domestic and rit

ou want. you can also use angels in the four quarters to invoke protection in less formal magick by lighting candles in the four quarters when you feel afraid or alone. i have also seen michael listed as archangel of the dawn and east, but i think he is better placed as archangel of the sun in the south. if you feel uncertain, simply refer to each guardian as archangel of the north, etc, then the celestial being can reveal itself in the form that is right for you. the angelic colours i have given vary slightly from the elemental ones and if you are carrying out a personal angelic ritual of protection or meditating on the archangels, you can use the archangel colours for your candles. some practitioners do not greet the guardians of the watchtowers at all, but instead light each elemental c

let and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel and t

re known to witches as the lesser sabbats, is one of the four great fire festivals that are major rites in the wiccan and neo-pagan calendar, as they were to the celts. it is interesting to note that the wheel of the year is mirrored almost exactly in the medicine wheel, or circle of power, that is central to all the magick of the native american indians. the spokes of the medicine wheel link the celestial, human and natural cycles. the medicine wheel was made of stones and could be created wherever a tribe camped. some were 90 feet in diameter, but research suggests that some were much smaller and were placed around ceremonial tepees to be used not only by the shaman but also by anyone seeking a spiritual path. depicted around the wheels are totem, or power, animals, representing each bir

in a house to offer protection against danger and illness. when charged with healing energies, it becomes a talisman and can attract health and good fortune. anima: the term coined by carl gustav jung to represent the female power within men as well as women. animus: jung's term for the male power within women and men. ankh: an egyptian symbol of eternal life. archangels: higher orders of angels, celestial beings featuring in the cosmologies of the three major religions of the western world, christianity, judaism, and islam, as well as many other world religions. athame: a double-edged knife used in formal ritual magick. auric field/aura: the personal energy field around all animate life, visible to clairvoyants. beltain: the celtic festival of summer, beginning on 30 april and lasting for

ABRAMELIN1

ods of angelic evocation. for the benefit of the occult student i here give two other systems of angelic evocation. the first is taken from that part of the book called barrett s magus (1801, which is entitled the key to ceremonial magic. the second is copied from my key of solomon the king. from the perfection and key of. ceremonial magic; being the second part of the second book of the magus or celestial intelligencer 6 by francis barrett, f.r.c. the good spirits may be invocated of us, or by us, divers ways, and they in sundry shapes and manners offer themselves to us, for they openly speak to those that watch, and do offer themselves to our sight, or do inform us by dreams and by oracle of those things which we have a great desire to know. whoever therefore would call any good spirit t

altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name of the blessed and holy trinity, i do desire ye, strong and mighty angels (here name the spirit or spirits you would have appear, that if it be the divine will of him who is called tetragrammaton, etc, the holy god, the father, that ye take upon ye some shape as best becometh your celestial nature, and appear to us visibly here in this place, and answer our demands, in as far as we shall not transgress the bounds of the divine mercy and goodness, by requesting unlawful knowledge; but that thou wilt graciously shew us what things are most profitable for us to know and do, to the glory and honour of his divine majesty who liveth and reigneth world without end. amen. lord, thy

ard say that in a desert place not far from the aforesaid town of arachi dwelt a very learned and pious man whose name was abramelino,13 and he14 exhorted me that as i had already done so much, not to fail to visit him, that perhaps the most merciful god might regard me with pity, and grant me that which i righteously wished for, it seemed to me as though i was listening to a voice, not human but celestial, and i felt a joy in mine heart such as i could not express; and i had neither rest nor intermission until aaron found me a man who conducted me to the nearest route, by which walking upon fine sand during the space of three days and a half without seeing any human habitation i at length arrived at the foot of a hill of no great height, and which was entirely surrounded by trees. my guid

ABRAMELIN2

the which alone would be nothing worth were they not mingled with the foundation of the sacred ministry, whence later arose the mixed qabalah. the arts are principally twelve. four in number, 3, 5, 7, 9, among the numbers in the mixed qabalah. the second is the most perfect one, the which operateth by sign and visions. two of the even numbers, namely 6 and 2, which operate with the stars and the celestial courses which we call astronomy. three consisteth in the metals, and 2 in the planets.3 as to all these arts, the which be conjoined and mingled together: the sacred magic 44 with the sacred qabalah; both he who maketh use of these same, either alone, or mingled with other things which be in no way from the qabalah; and he who seeketh to exercise himself in performing operations with the

h is only produced by impious and diabolical pacts and conjurations, the which form of science ought to be called sorcery. finally, let us conclude that from the divine mystery are derived these three kinds of qabalah, viz: the mixed qabalah, and the true wisdom, and the (true) magic. we will, therefore, show forth this last, and the manner of becoming its possessors in the name of god and of his celestial court! of abramelin the mage 45 the second chapter. what we should consider before undertaking this operation. e6 have already said what is the science which i7 am to teach you, that is to say, that it is neither in any way human nor diabolical, but (that it is) the true and divine wisdom and magic, which has been handed down by our predecessors unto their successors as a hereditary trea

e cause of which is that the deceit and fraud of the demon can never appear where the divine wisdom is. furthermore, the most certain mark of their falsity is the election of certain days; since there be those which god hath expressly commanded to sanctify, we can freely operate on all other days, and at all times. and whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters,13 pay no attention thereto, because herein is a very great sin14 hidden, and a deceit of the demon; it being one of his many methods of endeavouring to confound the true wisdom of the lord with evil matters. because this true wisdom of the lord can operate and perform its effects every day, and at any moment and second. the gates of his grace are daily open

n (whether it be light or dark, black or white, and until it bath passed its elevation25 its day lasteth until it riseth anew, and after that it hath set its night endureth; so that as well in the days of the sun as in those of the moon and of the others, the days of all the planets be mingled, only that one commenceth sooner than another, according to which nature they be mingled together in the celestial signs. now it is requisite that i should tell unto you what be the planetary hours! know then that each planet hath only an hour during the which it is very powerful, being over you and above your head, that is to say when it is in the meridian. then, naturally, will sometimes arrive the hours of two planets together and beginning at the same moment; they then produce an effect according

eturn unto the door. there prostrate yourself with your face against the ground, and order the child59 to put the perfume upon the censer, after which he is to place himself upon his knees before the altar; following in all things and throughout the instructions which i have given unto you in the last chapter of the first book, to which i am here referring.60 humiliate yourself before god and his celestial court, and commence your prayer with fervour, for then it is that you will begin to enflame yourself in praying, and you will see appear an extraordinary and supernatural splendour which will fill the whole apartment, and will surround you with an inexpressible odour, and this alone will console you and comfort your heart so that you shall call for ever happy the day of the lord. also th

ADDTLS

ndicular is called linea dei, the line of god the father and son, the patris filiique, macroprosopus and microprosopus combined. for these 4 vertical lines resemble 4 mighty pillars each divided into twain by a light line shewing this forth; the father himself, in the absence of the line. and in its presence shewing the son. as a foresaid the central points of these 4 great crosses do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then, the linea spiritus sancti coincides with the zodiacal belt wherein is the path of the a who is the administrant of the m of life, and the lord of the d of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of

arot manuscripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis) then the pillars of severity and of mercy are quadrupled, i.e. there are five pillars instead of three pillars. the same scheme is therefore, applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in these four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. 30 that is, between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch towers, and therein is their dominion limited on eith

well as in the heavens, is in the spaces between the 4 pillars. 30 that is, between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch towers, and therein is their dominion limited on either side by the sephirotic pillars, and having the great central cross of each tablet coinciding with one of the 4 tiphareth points in the celestial heavens. therefore, even in the small squares into which each tablet is divided, each represents a vast area of dominion, having the correlation thereof in the universe, in the planets, in our b, in the fixed stars, and even in man, in animals, vegetables, and minerals. therefore do the 4 perpendicular or vertical lines of the 4 crosses represent 4 great currents of force passing between

he planets, in our b, in the fixed stars, and even in man, in animals, vegetables, and minerals. therefore do the 4 perpendicular or vertical lines of the 4 crosses represent 4 great currents of force passing between north above and south below, intersecting the tiphareth points and thus affirmng the existence of the hidden central pillar of the tree of life, forming the axis of the sphere of the celestial heavens. therefore are these lines which are vertical called linea dei patris filiique, as manifesting that central column wherein are kether and tiphareth, macroprosopus and microprosopus. the calvary cross of 10 squares which are in each of the 4 lesser angles of each tablet are attributed unto the action of the m through the 10 sephiroth herein. this cross of 10 squares is the admissi

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

of the cosmos. he has ganymede and hebe to his cupbearers. there is an immense and inaccessible joy in the great work; and it is the attainment of the trance, of even the intellectual foreshadowing of that trance, of joy, which reassures the yogi that his work is worth while. jupiter digests experiences; jupiter is the lord of the forces of life; jupiter takes common matter and transmutes it into celestial nourishment. 10. the next planet is mars. mars represents the muscular system; it is the lowest form of energy, and in niyama it is to be taken quite literally as the virtue which enables on to contend with, and to conquer, the physical difficulties of the work. the practical point is this 'the little more and how much it is, the little less and what worlds away' no matter how long you k

ALEISTER CROWLEY ACROSS THE GULF

ess, he shall burn in hell visibly before all men for a thousand years; and that flame shall never be put out. there is such an one in her temple in memphis, for i page 12 gulf.txt saw it with these eyes. there he burns and writhes and shrieks on the cold marble floor; and there he shall burn till his time expire, and he sink to that more dreadful hell below the west. but i drank thereof, and the celestial dew stood shining on my skin, and a coolness ineffable thrilled through me; whereat they all rejoiced, and obeyed the voice of the goddess that i had declared unto them. now then was i alway alone with that veiled one, and i must enter most fully into that secret period of my life. for, despite its ending, which hath put many wise men to shame, it was to me even as an eternity of rapture

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

approaching the barrier that keeps out the absu. and one day, without the benefit of necronomicon, the race of man will smash the barrier and the ancient ones will rule once more. an alternative possibility exists: that, by landing on the moon, we have come to reinstate the ancient covenant and thereby assure our protection against the outside. since "the gods are forgetful, buy treading on their celestial spheres we are reminding them of their ancient obligations to us, their created ones. for, as it is said in one of man's most ancient of covenants, the emerald table "as above, so below. man's power to alter the nature of his environment must develop simultaneously with his ability to master his inner environment, his own mind his psyche, soul, spirit. perhaps, then, the lunar landing wa

venants, the emerald table "as above, so below. man's power to alter the nature of his environment must develop simultaneously with his ability to master his inner environment, his own mind his psyche, soul, spirit. perhaps, then, the lunar landing was the first collective initiation for humanity, which will bring it one step closer to a beneficial force that resides beyond the race of the "cruel celestial spirits, past the abyss of knowledge. yet, he must remember that the occult powers that accompany magickal attainment are ornamental only, indications of obstacles overcome on the path to perfection, and are not to be sought after in themselves, for therein lies the truth death. lovecraft saw this evil, as the world passed from one war and moved menacingly towards another. crowley prepar

ore it. the mad arab was either keeping a sacred secret, or found human language inadequate to the task of describing what other initiates in similar systems have expressed in the vague abstractions of the truly illuminated, likening the experience to an lsd trip. the "incantations of the gates" follow, and are probably meant to accompany the preceding chapter, being prayers proper to each of the celestial gates. the "conjuration of the fire god" follows this, and resembles the others in its mixture of greek and sumerian phrases. it should be noted here that wherever a sumerian phrases. it should be noted here that wherever a sumerian phrase appears in the original ms. we have kept it as it is, untranslated, as we expect the mad arab would have wanted it. quite possibly, even he did not kn

ere and discover the rest, for time is short and mankind does not know nor understand the evil that awaits it, from every side, from every gate, from every broken barrier, from every mindless acolyte at the alters of madness. for this is the book of the dead, the book of the black earth, that i have writ down at the peril of my life, exactly as i received it, on the planes of the igigi, the cruel celestial spirits from beyond the wanderers of the wastes. let all who read this book be warned thereby that the habitation of men are seen and surveyed by that ancient race of gods and demons from a time before time, and that they seek revenge for that forgotten battle that took place somewhere in the cosmos and rent the worlds in the days before the creation of man, when the elder gods walked th

is the realm of the night of time. his number is four, as the quarters of the earth, and the following is his seal: the book of entrance, and of the walking the book of entrance this is the book of entrance to the seven zones above the earth, which zones were known to the chaldeans, and to the ancient races that preceded them among the lost temples of ur. know that these zones are governed by the celestial spirits, and that passage may be had by the priest through those lands that border on the unzoned wastes beyond. know that, when walking thus through the sea of spheres, he should leave his watcher behind that it may guard his body and his property, lest he be slain unawares and must wander throughout eternity among the dark spaces between stars, or else be devoured by the wrathful igigi

ALEISTER CROWLEY LIBER 777

rts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord

the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b t

ALEISTER CROWLEY LIBER CHANOKH

thou a window of comfort unto me! move and appear! unveil the mysteries of your creation, be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of e of b in the tablet of b. the princess of the shining flame, the rose of the palace of fire. the forty-eight keys or calls 32 mark well! these first 18 calls are in reality 19; that is, 19 in the celestial orders; but with us the first table hath no call, and can have no call, seeing that it is of the godhead.15 thus, then, with us hath it the number 0, though with them that of 1 (even as the first key of the rota hath the number 0) after this follow the calls or keys of the thirty aires of thyrs: which are in substance similar, though, in the name of the thyrs, diversified. the titles of

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

exercised on the human mind; hence the powerful stimulus that both have given to the pursuit of knowledge. they lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to he top of an exceeding high mountain and shew him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams" dr. j. g. frazer "the golden bough "so far, therefore, as the public profession of magic has been one of the roads by which men have passed to supreme power, it has contributed to emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader out

e, but the universe is a magical mirror of his aura. in this chapter we are only able to give a very thin outline of magical theory- faint pencilling by weak and wavering fingers- for this subject may almost be said to be co-extensive with one's whole knowledge. the knowledge of exoteric science is comically limited by the fact that we have no access, except in the most indirect way, to any other celestial body than our own. in the last few years, the semi-educated have got an idea that they know a great deal about the universe, and the principal ground for their fine opinion of themselves is usually the telephone or the airship. it is pitiful to read the bombastic twaddle about progress, which journalists and others, who wish to prevent men from thinking, put out for consumption. we know

valuable to those who understand the qabalah. the arabian nights, translated by either sir richard burton or john payne. valuable as a storehouse of oriental magick-lore. morte d'arthur, by sir thomas mallory. valuable as a storehouse of occidental magick-lore. the works of francois rabelais. invaluable for wisdom. the kasidah, by sir richard burton. valuable as a summary of philosophy. the song celestial, by sir edwin arnold "the bagavad-gita" in verse. the light of asia, by sir edwin arnold. an account of the attainment of gotama buddha. the rosicrucians, by hargrave jennings. valuable to those who can read between the lines. the real history of the rosicrucians, by a. e. waite. a good vulgar piece of journalism on the subject. the works of arthur machen. most of these stories are of gr

and flashes through all the depths of the universe; hear thou the voice of the fire "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts or light, and standing on the shoulders of the horse, then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" this passage- combined with several others- is paraphased in poetry by aleister crowley in his "tannhauser "and when "invoking often" thou shalt see that fo

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ing to you" the process of analysing, developing and controlling the mind is the essence of all yoga practices. magick explores and learns to control those regions of nature which lie beyond the objects of sense. reaching the highest parts of these regions, called the divine, one proceeds by the exaltation= intoxication? yes, of a sublime sort) of the consciousness to identify oneself with those "celestial" beings. in yoga, various practices prevent the body and its functions from interrupting the mental process. then, one inhibits that process magic without tears get any book for free on: www.abika.com 321 itself: the stilling of "thoughts" allows one to become aware of mental functions beyond the intellectual; these functions have their own peculiar properties and powers. each sheath, as

ALEISTER CROWLEY MEDITATION

in the gravest danger of losing all sense of proportion. by its light all other events of life are as darkness. owing to this, people have utterly failed to analyse it or to estimate it. they are accurate enough in saying that, compared with this, all human life is absolutely dross; but they go further, and go wrong. they argue that "since this is that which transcends the terrestrial, it must be celestial" one of the tendencies in their minds has been the hope of a heaven such as their parents and teachers have described, or such as 13 they have themselves pictured; and, without the slightest grounds for saying so, they make the assumption "this is that" in the bhagavadgita a vision of this class is naturally attributed to the apparation of vishnu, who was the local god of the period. ann

ot yet fertile "amoun" the god amen= zeus= jupiter, etc, etc "ankh" the symbol of "life" a form of the rosy cross "see" equinox iii "apophis" the serpent-god who slew osiris "see" equinox iii "babalon, our lady "see" equinox v, the vision and voice, 14th aethyr "babe of the abyss "see" equinox viii, temple of solomon "bhagavadgita" scared hymn of india, translated by sir edwin arnold in the "song celestial "binah" understanding, the 3rd "emanation" of the absolute "caduceus" the wand of mercury "see" equinox ii and iii "chela" pupil "chesed" mercy, the 4th "emanation" of the absolute "chokmah" wisdom, the 2nd "emanation" of the absolute "choronzon "see" equinox v, the vision and the voice, 10th aethyr "city of the pyramids "see" equinox v, the vision and the voice, 14th aethyr "crux ansata

ALEISTER CROWLEY TAO TEH KING

ght-carts. when it is neglected, they breed chargers in the border marches. 2. there is no evil worse than ambition; no misery worse than discontent; no crime greater than greed. content of mind is peace and satisfaction eternal. 52 chapter xlvii the vision of the distant. 1. one need not pass his threshold to comprehend all that is under heaven, nor to look out from his lattice to behold the tao celestial. nay! but the farther a man goeth, the less he knoweth. 2. the sages acquired their knowledge without travel; they named all things aright without beholding them; and, acting without aim, fulfilled their wills. 53 chapter xlviii oblivion overcoming knowledge. 1. the scholar seeketh daily increase of knowing; the sage of tao daily decrease of doing. 2. he decreaseth it, again and again, u

ALEISTER CROWLEY EQ I 1

is this augoeides invocation" the book this book is divided into four parts: 160 10 "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" 11 weh note: in the sense used here, it might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which posses

"evoe ho! io evoe" but now instead "although i was quite full of drink, i knew that god's work begun in me was not going to be wasted" thus is the name of god belched forth in beer and bestial blasphemy. who would not rather be a st. besarion who spent forty days and nights in a thorn-bush, or a st. francis picking lice from his sheepskin and praising god for the honour and glory of wearing such celestial pearls in his habit, than become a smug, well-oiled evangelical christian genteel-man, walking to church to dear jesus on a sabbath morning, with prayer-book, bible, and umbrella, and a three- penny-bit in his glove? 173 the spendthrift "arcadia, night, a cloud, pan, and the moon" what words to conjure with, what five shouts to slay the five senses, and set a leaping flame of emerald and

ALEISTER CROWLEY EQ I 5

cret night when i stared into the water under the moon, singing and tumbling on its way to the sea! the soft stream flowed under the milky stars, and there were poplars by the water-side, gazing upon themselves; but i was blind, blinder than wood, more silent than the moon; and so thou camest to me! oh, my darling, my little rose-lipped darling, fountain-cool thy hands, and thine eyes bright with celestial fire drawn from the world's heart! oh, my little one, come to me here in the great slow silences, in the radiant dimness of the after-glow of the passionate ache of the world; i am pan no more, but the virgin of the starlight of the world. her in the silence, in the great, green woods, lie thou with me! slumber with me to-night under the stars, and the yellow drifting moon. we ill love n

nd was reborn as the divine, dissolved, and from henceforth and always without shock or stress. for ever it has the consciousness of being entered into the silence, let me god only" abide in silence "john st john" 1909 "o petty purities and pale, these visions i have spoken of! the infinite lord of light and love breaks on the soul like dawn. in that fire the soul burns up. 141 one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality "aha" 1909 "lie open, a chameleon cup, and let him suck thine honey up" ib. dozens and scores of other parallel passages could be adduced; but i have sat up half the night already. it follows that "either" mr waite is a disciple of my own "or "the devil is quoting holy writ" i'll risk a bob that he would rather be the devil! alei

ALEISTER CROWLEY EQ I 5

ians as to the character of fire- monuments raised to fire-worship in all countries- druidical stones and their worship- the round towers of ireland- cabalistic interpretations by the gnostics- mystic christian figures and talismans- the rosy cross in indian, egyptian, greek, roman, and mediaeval monuments- the great pyramid- myths of the scorpion, or the snake in its many disguises- rosicrucians celestial and terrestrial- alchemy- rosicrucians in strange symbols- robert flood- indian mystic adoration of forms, etc, etc. mysteries of magic: a digest of the writings of eliphas l vi, with biographical and critical essay by arthur e. waite "second edition, revised "and enlarged" 8vo "coth" 1897 (pub. 10"s" 6"d) 6"s" this work fulfils a purpose quite distinct from that of "transcendental "magi

ALEISTER CROWLEY EQUINOX EQ I 2 2

ss by "hierophant" let the neophyte now advance by the straight and narrow way which inclineth neither to the right hand nor to the left "hiereus and hegemon" whence comest thou "kerux (for neophyte: i am come from between the pillars and seek for the hidden light of occult science "hierophant" but the great angel sandalphon answered and said "i am the reconciler for the earth and the soul of the celestial therein. equally is form invisible in total darkness and in blinding light" the hiereus and hegemon return to their seats, whilst the hierophant and neophyte remain, both facing the altar. here the "hierophant" confers on the neophyte the secrets and mysteries of the grade; and explains to him the symbolism of the temple as follows "the three portals facing from the east are the gates of

th, which ends the first part of the ceremony of 3= 8. the second part consists of the ritual of the thirtieth path. the "hierophant" explains the solar greek cross, and then says "the thirtieth path of the sepher yetzirah, which answereth unto the letter 'resch' is called the collecting intelligence; and it is so called because from it astrologers deduce the judgment of the stars, and of the 272 celestial signs, and the perfections of their science, according to the rules of their resolutions. it is therefore the reflection of the sphere of the sun; and the path connecting yesod with hod, the foundation with splendour" 13 "see 777" cols. xciii, xciv, xcv, pp. 21, 20. 14 "see 777" col. viii, p.2 illustration on page 273 approximated below_ hb:resh hb:samekh hb:tzaddi/ hierophant's) throne

brass, and says "this is the serpent nehushtan, which moses made 'and he set it upon a pole- that is, he twined it about the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah (seraphim, fiery serpents) or severity, and the waters of chesed or mercy. this serpent is also a type of christ the reconciler, also it is known as nogah amongst the shells, and the celestial serpent of wisdom 'but the serpent of the temptation was the serpent of the tree of the knowledge of good and of evil, and not the serpent of the tree of life" illustration on page 278 approximated below_ aries_ gemini_ taurus aquarius cancer scorpio leo_ virgo_ libra_ sagittarius_ capricorn_ pisces_ diagram 38. the calvary cross of twelve squares. illustration on page 278 described "dia

rnus (the devil) so hath jesus to pass through the wilderness tempted by satan. but sagittarius the archer is a bi- corporate sign, the centaur, the man and the horse combined. recall what was said unto thee in the passage of the 31st path of fire leading into the 3= 8 of practicus 'also there is the vision of the fire-flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery and clothed with gold, or naked, and shooting from the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols into the form of the lion.'27 for thus wilt thou cleave upwards by the path of hb:samekh, through the sixth sephira unto the path of hb:tet answering unto leo, the lion, the reconcil

ALEISTER CROWLEY EQUINOX EQ I 2

ing that intelligible with extended mind; for the intelligible is the flower of mind "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion- zoroaster. the most important of the psychological results of my experiments seem to me to lie in (alpha. i devoted much pains to obtaining this effect alone

ALEISTER CROWLEY EQUINOX EQ I 3 2

n the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flame with the flashing lightning of mine eye, ever rushing forward in the splendour of the daily glorified r, giving life to every creature that treadeth upon the earth. if i say come up upon the mountains, the celestial waters shall flow at my word; 13 see tablet of earth. 14 the four elemental tablets. 15 se "liber o" the equinox, vol. i. no. 2. for i am r incarnate, khephra created in the flesh! i am the living image of my father tmu, lord of the city of the sun! the god who commands in in my mouth: the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips!

having opened the windows, return unto the door. there prostrate yourself with your face against the ground, and order the child (who is used as assistant and clairvoyante) to put the perfume upon the censer, after which he is to place himself upon his knees before the altar; following in all things and throughout the instructions which i have given unto you. humiliate yourself before god and his celestial court, and commence your prayer with fervour, for then it is that you will begin to enflame yourself in praying, and you will see appear an extraordinary and supernatural splendour which will fill the whole apartment, and will surround you with an inexpressible odour, and this alone will console you and comfort your heart so that you shall call for ever happy the day of the lord.42 "duri

i rose from the firmament of waters; my throne is set on high; my light is in the firmament of nu! i am the centre and the shrine: i am the silence and the eternal light: beneath my feet they rage, the angry crocodiles; the dragons of death; the eaters of the wicked. but i repress their wrath: for i am hoor-po-krat-ist, the lotus-throned lord of silence. if i said: come up upon the mountains, the celestial waters would flow at my word and the celestial fires flame forth. for i am r enshrouded: khephra unmanifest to men; i am my father hoor, the might of the avenger: and my mother asi, the veiled one: eternal wisdom in eternal beauty. therefore i say unto thee: bring me unto thine abode in the silence unutterable, wisdom: all-light, all power! hoor-po-krat-ist! thou nameless child of the et

ht of the avenger: and my mother asi, the veiled one: eternal wisdom in eternal beauty. therefore i say unto thee: bring me unto thine abode in the silence unutterable, wisdom: all-light, all power! hoor-po-krat-ist! thou nameless child of the eternities! bring me to thee, that i may be defended in this work of art. 274 thou, the centre and the silence! light shrouded in darkness is thy name! the celestial fire is thy father! thy mother the celestial sea! thou art the equilibrium of the all, and thou art lord against the face of the dwellers within the waters! bring me, i say, bring me to thine abode of silence: that i may go invisible: so that every spirit created, and every soul of man and beast; and every thing of sight and sense, and every spell and scourge of god, may see me not nor u

the great gulf between the two highest grades of the second order, as it is written "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion"(to be continued" 280 79 on this occasion the abramelin demons appeared as misty forms filling the whole house with a pernicious aura, which was still notice

ALEISTER CROWLEY EQUINOX EQ I 3 3

prognostications of michel nostrodamus, physician to henry ii, francis ii, and charles ix, kings of france, and one of the best astronomers that ever were; a work full of curiosity and learning, translated and commented by theophilus garienceres, m.d. folio, fine portrait frontispiece by dolle, orig. calf, fine sound copy, rare in this state, 1672. 45s sanders (richard, student in the divine and celestial sciences) physiognomie and chiromancie, metoposcopie, the symmetrical proportions and signal moles of the body; with their natural-predictive- significations; the subject of dreams; divinative, steganographical, and lullian sciences. folio, fine portrait by t. cross, and many illustrations, calf, 1653. 42s. visitors to london who are interested should make a point of calling. only a few

her mysteries, lyrical and dramatic. demy 8vo, boards, pp. xxii+ 223, 7s. 6d. net. songs of the spirit. pp. x+ 109. a new edition. 3s. 6d. net. these two volumes breathe the pure semi-conscious aspiration of the soul, and express the first glimmerings of the light. the soul of osiris. medium 8vo, pp. ix+ 129, 5s. net. a collection of lyrics, illustrating the progress of the soul from corporeal to celestial beatitude. tannh user. demy 4to, pp. 142, 15s. net. the progress of the soul in dramatic form. berashith. 4to, china paper, pp. 24, 5s. net. only a few copies remain. an illuminating essay on the universe, reconciling the conflicting systems of religion. the god-eater. crown 4to, pp. 32, 2s. 6d. net. a striking dramatic study of the origin of religions. the sword of song. post 4to, pp. i

ALEISTER CROWLEY EQUINOX EQ I 3

ale, these visions i have spoken of! 25 the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality! o but the self is manifest through all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. befo

ALEISTER CROWLEY EQUINOX EQ I 4 2

every master of note, from sankaracharya down to agamya paramahamsa, insisting on the maintenance to the letter of the rules of yama and niyama, that is absolute chastity in body and mind amongst their pupils.289 now p. proved that the strict letter of the law of chastity had no more to do with the ultimate success of attainment than refusing to work on a sabbath had to do with a free pass to the celestial regions, unless every act of chastity was computed and performed in a magical manner, each act becoming as it were a link in one great chain, a formula in one great operation, an operation not leading to chastity, the symbol, but beyond chastity to the essence itself- namely the atman- adonai. further he proved to his own satisfaction that, though absolute chastity might mean salvation t

y by the quickened mind of some hasheesh-glorified esoteric. again, it may be that the doctrine of the metempsychosis was first communicated to pythagoras by theban priests; but the astonishing illustration which hasheesh would contribute to 265 this tenet should not be overlooked in our attempt to assign its first suggestion and succeeding spread to their proper causes. i looked, and lo! all the celestial hemisphere was one terrific brazen bell, which rocked upon some invisible adamantine pivot in the infinitudes above. when i cam it was voiceless, but i soon knew how it was to sound. my feet were quickly chained fast to the top of heaven, and, swinging with my head downward, i became its tongue. still more mightily swayed that frightful bell, and now, tremendously crashing, my head smote

finite sweetness, the love merciful; the pure innocence of the eternal equi-balanced. they were like crystalline drops of dew falling on a perfect rock of carrara marble; eyes that looked upon you and created you holy; eyes clearer than the clearest rivulet, more beautiful than the most royal amethyst; eyes that illuminated the darkest corner of hell; eyes that set the fashion to the stars of the celestial vault of heaven; eyes that were but the imperfect mirror of the soul behind. such was the ten-years-old ljubov of the goodly countenance. when, later on, the usual legend grew around her, it was said that wolves had once entered the village, in the midst of 296 winter, starved to madness, and had begun eating two cows in their shed, when little ljubov chanced upon them and was discovered

ALEISTER CROWLEY EQUINOX EQ I 4

account of the experiences we have gained. but, if this love is turned into a supernatural channel, that is to say, if the joys and pleasures of this world are renounced for some higher ideal still, an ideal super-worldly, then will it become a divine emotion, a love which will awake the human soul and urge it on through all obstructions to its ultimate union with the supreme soul. to teach this celestial marriage to the children of earth even the greatest masters must make use of worldly symbols; thus it has come about that corruption has cankered the sublimest of truths, until man's eyes, no longer seeing the light, see but the flameless lantern, because of the filth that has been cast about it. 123 malay [pearl divers can remain from three to five minutes under water. 124 "hatha yoga p

methods of yoga. from this fifth stage work gives place to knowledge, qabalistically the aspirant enters da th. vi "right effort" man is now master of virtue and vice and no longer their slave, servant, enemy or friend. the lvx has descended upon him, and just as the dew of the moon within the sahas ra chakkra falling upon the two-petaled ajna-lotus causes the leaves to open out, so now does this celestial light lift him out and beyond the world, as wings lift a bird from the fields of earth, encompassing him, extending to his right hand and to his left like the wings of the solar globe which shut out from the ruby ball the twin serpents which twine beneath it.231 231 the two serpents and central rod of the caduceus are in yoga represented by the ida, pingala and sushumn. the wings closed

ALEISTER CROWLEY EQUINOX EQ I 6 2

he kin of breath. i come from the sequestered state; my birth is from the house of death["he advances to altar" hail! ye twin hawks high pinnacled that watch upon the universe! ye that the beir of god beheld! that bore it onwards, ministers of peace within the house of wrath, servants of him that cometh forth at dawn with many-coloured lights, mounting from underneath the north, the shrine of the celestial heights["at altar" 58 he is in me, and i in him! mine is the crystal radiance that filleth aether to the brim wherein all stars and suns may dance. i am the beautiful and glad, rejoicing in the golden day. i am the spirit silken-clad that fareth on the fiery way. i have escaped from him, whose eyes are closed at eventide, and wise to drag thee to the house of wrong- i am armed! i am arme

which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightning of mine eye, ever rushing forward in the splendour of the daily glorified ra, giving my life to the dwellers of earth. if i say "come up upon the mountains" the celestial waters shall flow at my word; for i am ra incarnate, kephra created in the flesh! 102 i am the image of my father tmu, lord of the city of the sun! the god who commands is in my mouth; the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself, like that of ptah when h

ians as to the character of fire; monuments raised to fire- worship in all countries; druidical stones and their worship; the round towers of ireland; cabalistic interpretations by the gnostics; mystic christian figures and talismans; the rosy cross in indian, egyptian, greek, roman and mediaeval monuments; the great pyramid; myths of the scorpion, or the snake in its many disguises; rosicrucians celestial and terrestrial; alchemy; rosicrucians in strange symbols; robert flood; indian mystic adoration of form; etc, etc. real history of the rosicrucians, founded on their own manifestoes, and on facts and documents collected from the writings of initiated brethren, by arthur e. waite "illustrated" 8vo "cloth, uncut" 1887 (pub. 7"s" 6"d) 5"s" written from the historical standpoint, giving the

ALEISTER CROWLEY EQUINOX EQ I 6

dious tide. lie there, lie there, and let me bleed to death in the breath of the murderous mouth! 45 ii the snow maiden "to margaret callaghan" my love is like the lucent globes that drip from lips of cool crevasses, to clothe them with the virgin robes of mosses, flowers, and grasses. o spheres compact of fire and dew, lamps of the hollows of the mountain, what dream angelic fathered you on what celestial fountain? nay! but i lay on lower earth stagnant in sunless meres! the prison of monstrous spawn, detested birth- behold me rearisen! it was yon fierce diurnal star that licked me up with his huge kisses, and dropped me in his rain afar upon these frore abysses! yea! as i press to the cool moss my mouth, and drink at its delirious delight- acclaim the sun across the menaces of sirius! 46

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

le of incarnations, and is only dissipated after the fourth initiation, when the need for further rebirth on the part of a human being no longer exists- 126- initiation, human and solar copyright 1998 lucis trust chohan. lord, master, a chief. in this book it refers to those adepts who have gone on and taken the sixth initiation. deva (or angel. a god. in sanskrit a resplendent deity. a deva is a celestial being, whether good, bad, or indifferent. devas are divided into many groups, and are called not only angels and archangels, but lesser and greater builders. egoic groups. on the third subplane of the fifth plane, the mental, are found the causal bodies of the individual men and women. these bodies, which are the expression of the ego, or of the individualised self-consciousness, are gat

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

cate inter-relation between the sun and the planets, between the planets and the evolving forms upon them, between the forms themselves in ever descending importance demonstrates nothing more than the exquisite interdependence of all existences, then much will have been achieved. another fact which must also be brought out is the close relationship between all these evolutions of nature, from the celestial sun down to the humblest violet via the deva evolution which acts as the transmitting transmuting force throughout the system. lastly, all work with fire. fire internal, inherent and latent; fire radiatory and emanative; fire generated, assimilated and radiated; fire vivifying stimulating, and destroying; fire transmitted, reflected, and absorbed; fire, the basis of all life; fire, the e

inary person will by vasana (aroma or smell) repeat (in jagra, the waking state) the old story dreamt in a dream that has passed way. so also will he, who, investigating the true nature of the self has attained to real knowledge, express himself and still will never become chidabhasa (chidabhasa is the reflection of atma in the karana sarira, which is the vehicle of ignorance. he who has become a celestial being will nevertheless be called 'man' till the causal body that has already died (by the birth of pragna, or wisdom) is completely consumed by the predominant fire of wisdom" kaivalyanavanita, part ii, 31 "by the rarest fire of true wisdom the body of avidya (i.e. the causal body) will be reduced to ashes" kaivalyanavanita, part i, 98. copied from the theosophist, vol. viii. 123 39: fo

ALICE A BAILEY05 THE LIGHT OF THE SOUL

substance. 49. the man who can discriminate between the soul and the spirit achieves supremacy over all conditions and becomes omniscient. 50. by a passionless attitude towards this attainment and towards all soul-powers, the one who is free from the seeds of bondage, attains the condition of isolated unity. 51. there should be entire rejection of all allurements from all forms of being, even the celestial, for the recurrence of evil contacts remains possible. 52. intuitive knowledge is developed through the use of the discriminative faculty when there is- 132- the light of the soul copyright 1998 lucis trust one-pointed concentration upon moments and their continuous succession. 53. from this intuitive knowledge is born the capacity to distinguish (between all beings) and to cognize their

ned are seen as having in them the "seeds of bondage" and therefore with them the true yogin does not concern himself. at will and in service he will perceive that which is needed; at will and in service he will employ the occult powers, but he himself remains detached, and freed from all karmic limitations. 51. there should be entire rejection of all allurements from all forms of being, even the celestial, for the recurrence of evil contacts remains possible. rama prasad's translation is illuminating and should be quoted here. it runs as follows "when the presiding deities invite, there should be no attachment and no smile of satisfaction, contact with the undesirable being again possible" and dvivedi's interpretation gives still another angle "there should be entire distinction of pleasu

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

sure, did the wise men of earlier times make these momentous decisions. annie besant tells us that "he is always born at the winter solstice, after the shortest day in the year, at the midnight of the 24th december when the sign virgo is rising above the horizon; born as this sign is rising, he is born always of a virgin, and she remains a virgin after she has given birth to her sun-child as the celestial virgo remains unchanged and unsullied when the sun comes forth from her in the heavens. weak, feeble as an infant is he, born when the days are shortest and the nights are longest."43 it is also interesting to remember that "the venerable bede,44 writing in the early part of the eighth century, says that `the ancient people of the anglian nation, by which he means the pagan english befor

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

groups (s.d. i. 626) 13 "there are only seven planets specially connected with the earth and twelve houses, but the possible combination of their aspects are countless. as each planet can stand to each of the others in twelve different aspects their combinations must be almost infinite (s.d. i. 626) 14. that which is the surviving entity in us is partly the direct emanation from and partly those celestial entities themselves (s.d. i. 251- 371- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 15. the descent and reascent of the monad or soul cannot be disconnected from zodiacal signs (s.d. i. 730) 16. the following five statements are basic 1. each of the primordial seven, the first seven rays, forming the manifesting logos, is again sevenfold. 2. as

he strength of these vibrations depends upon the closeness of the connection and the accuracy of the alignment between any particular heavenly man and his prototype (cosmic fire, 1052) the seven sisters, the pleiades references in the secret doctrine 1 "the pleiades are the supposed wives of the seven rishis of the great bear. they are also the nurses of the god of war, mars, the commander of the celestial armies (ii. 579) 2 "the pleiades are the central group of the system of sidereal astronomy. a. they are found in the neck of the bull, the constellation taurus. b. they are therefore in the milky way. c. they are thus considered (alcyone, in particular) as the central point around which our universe of fixed stars revolves (ii. 582) 3 "the number seven is closely connected with the occul

osely allied (181) 7 "mercury, mars and the earth are closely allied with these three (venus, jupiter and saturn (299) the planet mercury references in the secret doctrine 1 "mercury is just beginning to get out of a state of obscuration. a. mercury has no satellite. b. mercury is a septenary chain (i. 188. 189) 2 "mercury is far older than the earth (i. 180) 3 "mercury is called the first of the celestial gods, the god hermes. to which god is attributed the invention of and the first initiation of men into magic. mercury is budh, wisdom, enlightenment or `reawakening' in the divine science (i. 513) 4 "mercury is the lord of wisdom (ii. 31) 5 "mercury is still more occult and mysterious than venus. it is: a. identical with mithra- 390- a treatise on the seven rays- volume iii: esoteric ast

ALICE BAILEY THE LABOURS OF HERCULES

n symbolism. scorpio is 'the monster of darkness, who stings to death, and yet preserves and reproduces, symbolizing not only generation but regeneration. as the latter it is aquila, the eagle, the bird of the sun which has conquered the dark side of scorpio (that adversary that can drag man down lower than the beasts, but when transmuted is the eagle of light, which can exalt above the gods" the celestial ship of the north. vol. i (e. v. straiton. the "eye of the bull" in taurus, the magnificent fixed star, aldebaran, is one of the reasons why this constellation is regarded as conferring illumination. in ancient days it was called the leading star of the heavens, and taurus has always been connected with light and, therefore, with christ, who proclaimed himself as the light of the world

ol of earthly and of heavenly love, of both spiritual aspiration and of carnal desire, and is fittingly, therefore, the ruler of this sign. she is, above everything else, love, the creator of beauty and rhythm and unity. the bull and the cow together represent creation, and so taurus and venus are closely linked. the following is of interest "the bull or cow is the symbol of this sign, and in the celestial chart it will be observed that the little group of stars called pleiades are represented just at the shoulder of the bull. now, in egyptian sculpture, or painting, the pleiades are sometimes represented by the figure of a dove with wings outspread over the bull's saddle. the dove as we remember, is the bird sacred to venus, and as the pleiades are part of the constellation taurus and, as

"jesus gives to peter. the keys to the two principal gates of the zodiac, which are the two solsticial points, the zodiacal signs cancer and capricorn, called the gates of the sun. through cancer, or the 'gate of man, the soul descends upon earth (to unite with the body, which is its spiritual death. through capricorn, the 'gate [86] of the gods, it reascends to heaven (e. valentia straiton, the celestial ship of the north vol. ii, p. 206. in the zodiac of denderah, the sign cancer is represented by a beetle, called in egypt, the scarab. the word "scarab" means "only begotten; it stands, therefore, for birth into incarnation, or, in relation to the aspirant, for the new birth. the month of june, in ancient egypt was called "meore, which again means rebirth, and thus both the sign and the

sus, being arbitrarily set by the priests, produces a serious discrepancy, as we are told he was born in a manger. the manger is found in the sign of the summer solstice, the constellation cancer, which was called the gate of the sun through which souls were said to descend from their heavenly home to earth, just as at the winter solstice in december, they were said to return to their heavenly or celestial home, the constellation capricorn, the other gate of the sun. capricorn was the sign from which sungods were said to the born at the winter solstice and made sacred to the sons of light (e. valentia straiton, the celestial ship of the north, vol. ii, p. 205- 53- the labours of hercules symbols the astrological symbol for the sign cancer has no relation at all to the crab. it is composed

symbol of individualization, of humanity, of the human being who knows himself to be an individual and becomes- 59- the labours of hercules aware of himself as the self. it is in this sign that we begin to use the words "i" and "my, and "mine. the ageless wisdom of the east tells us that the number five is the most occult and the most deeply significant of the numbers. it claims that the group of celestial and spiritual beings, who took incarnation on earth, manifested through the quaternary, and thus brought into existence the human family, were the fifth group of divine lives and that they combined within themselves, therefore, the dual attributes of the universe, the spiritual and physical. they unified in themselves the two poles. they were exoteric and esoteric; they were objective an

developed and unfolded human being, and of the balance achieved between spirit and matter. but it is the number wherein spirit does not dominate matter; it is the number of the aspirant whose objective it is to subordinate matter to the uses of spirit and, therefore, upset the balance of the number ten. the ancient scriptures of the east use some interesting phrases to express the nature of these celestial beings who are the men of our time, who are ourselves, who are the sons of god in incarnation. they are called lords of knowledge and of wisdom, lords of will and of sacrifice, lords of boundless devotion, and these terms, characterizing the spiritual entity dwelling [102] in every human form, merit the closest consideration of those who seek to tread the round of the zodiac as conscious

BALANCE J

ly years through to the late magickal pastels such as cacophonic fugue (soul, mind, body etc. he remains truly conscious of the fact that all existence is set within the starlite mire. in the pages of the book of ugly ecstasy i came across a curious image, that of a flaming star that appears to be made of hair. a hairy star as if the fur of the animal were burning bright, and the bestial becoming celestial. beautifully realised animals swarm and stampede through the whole of spare s oeuvre: swans, owls, antelope, cattle, tigers, wart-hogs and giant tree shrews amongst them. he felt an affinity with all creatures and placed them as equals with mankind. he donated pictures to help raise money for horse charities at a time when their welfare was low in most people s agenda, and he kept an ope

BASIL VALENTINE TWELVE KEYS

ropagate its kind, that in this way there might always be an increase of men and animals, plants and metals. man was not to be able to produce new seed: he was only permitted to educe new forms of life out of that which already existed. the creating of seed god reserved to himself for if man could create seed he would be equal to the creator. know that our seed is produced in the following way. a celestial influence descends from above, by the decree and ordinance of god, and mingles with the astral proper ties. when this union has taken place, the two bring forth a third namely, an earth vlike twelve keys of basil valentine 12 of 95 substance, which is the principle of our seed, of its first source, so that it can shew an ancestry, and from which three the elements, such as water, air, an

ur metallic seed among the elements. it need not be sought so far back. if you can only rectify the mercury, sulphur, and salt (understand, those of the sages) until the metallic spirit and body are inseparably joined together by means of the metallic soul, you thereby firmly rivet the chain of love, and prepare the palace for the coronation. these things represent a liquid key, comparable to the celestial influence, and a dry water joined to the terrestrial substance: all which are one thing, derived from three, and two, and one. if you understand this, you have already attained our magistery. then you must join the husband and wife together that each may feed upon the other s flesh and blood, and that so they may propagate their species a thousandfold. though i would fain reveal this mat

m. add to it a sufficient quantity of the volatility of the bird; then the cock will swallow the fox, and, having been drowned in the water, and quickened by the fire, will in its turn be swallowed by the fox. twelve keys of basil valentine 35 of 95 fourth key all flesh that is derived from the earth, must be decomposed and again reduced to earth; then the earthy salt produces a new generation by celestial resuscitation. for where there was not first earth, there can be no resurrection in our magistery. for in earth is the balm of nature, and the salt of the sages. at the end of the world, the world shall be judged by fire, and all those things that god has made of nothing shall by fire be reduced to ashes, from which twelve keys of basil valentine 36 of 95 ashes the phoenix is to produce

erated will be nourished with its own flesh and blood, and will complete its course of development when the moon has changed for the eighth time if thou repeat this process again and again, thou shalt see children s children, and the offspring of thy body shall fill the world. when phoebus had thus spoken, he winged his flight heavenward. in the morning the knight arose and did the bidding of the celestial messenger, and god gave to him and to his wife many children, who twelve keys of basil valentine 69 of 95 inherited their father s glory, wealth, and knightly honours from generation to generation. if you are wise, my son, you will find the interpretation of my parable. if you do not understand it, ascribe the blame not to me, but to your own ignorance. i may not express myself more expl

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

nerally believed to be the spirits of past monks who have rejected their buddhist vows; the life story of tsiu marpo, who is a might demon, will attest to this. once they are tamed, might demons are assigned as the protectors of temples, sanctuaries, and monasteries. 6. gods (tib. lha; skt. deva: this class of beings does not really fit in with the other "demons" gods, as discussed above, are the celestial beings that inhabit the heavenly realm; they are white in color. the use of the term in this study will refer exclusively to this type of being in order to remain uniform. the words "deity" and "divinity" have thus provided suitable umbrella terms for all manner of supernatural beings. it is important to note that the tibetan word lha is far more convoluted in use. textual sources tend t

o, originated from india. issues of authenticity are constant concerns of terma texts and treasure-revealers. in order to justify the validity of a teaching, it must be related to the true speech of buddhas and bodhisattvas.127 this first chapter sets the environment by situating the ritual practitioner in the presence of tamdrin, who is within his ma..ala and surrounded by his retinue of various celestial beings. this retinue includes an assortment of the various demons and other malicious beings under his subjugation. also included are a number of..kin.s. one such..kin. named dorj dej ma (rdo rje bde byed ma "bliss-producing vajra woman" rises from her seat and begins a conversation with tamdrin that frames the entire tantra. this conversation is a series of comments or questions that do

BLACK WITCHCRAFT

her being; they seek it within and the choreography and instruments of ritual are merely self-empowered tools to aide in the process of becoming 'skir-hand' witchcraft within has been inspired from the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very binding space of the sorcerers body, both of spirit/celestial and flesh/infernal. it is the symbol of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remain

f daemon and angel, cain and lilith. the ritual of the sabbat within the order of phosphorus is one which echoes the ancient terms and ideals which describe the rite. some seek to leave the flesh at night and fly forth in spirit to the circle, yet others find ceremonial practice more to their liking; while others practice in solitary and their imagination opens forth the gates to the infernal and celestial gathering. in ecstasies: deciphering the witches sabbat by carlo ginzburg, he describes one rite which the attributes mentioned hold resonance with not only present practice, but ancient practice as well. the devil appeared to them in the shape of a black animal sometimes a bear, sometimes a ram. after having renounced god, faith, baptism and the church and goes on to described horrific

BLAVATSKY H P ANTHROPOGENESIS

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

ings to express his attendance upon the sun in its course; and he was called the nuntis, or sun-wolf "solaris luminis particeps" he was the leader of and the evocator of souls, the "great magician" and the hierophant. virgil depicts him as taking "his wand to evoke from orcus the souls plunged therein- tum virgam capit, hac animas ille evocat orco (see also the 21st fargard of the vendidad on the celestial militia) he is the golden-coloured mercury, the[[chrusophaes hermes] whom the hierophants forbade to name. he is symbolised in grecian mythology by one of the dogs (vigilance, which watch over the celestial flock (occult wisdom, or hermes anubis, or again agathodaemon. he is the argus watching over the earth, and which the latter mistakes for the sun itself. it is through the intercessio

earth turns upon itself in the form of a circle; that some are on top, the others below. that there are some countries which are lightened, whilst others are in darkness; these have the day, when for the former it is night; and there are countries in which it is constantly day, or in which at least the night continues only some instants (zohar iii, fol. 10a "qabbalah" p. 139[[vol. 2, page] 29 the celestial governors of humanity. gets all its vital forces, life, and powers through the medium of the seven planetary dhyanis from the spirit of the sun. they are his messengers of light and life "like each of the seven regions of the earth, each of the seven* firstborn (the primordial human groups) receives its light and life from its own especial dhyani- spiritually, and from the palace (house

dation. the position which the constellation of draco at one time occupied showed that the great serpent was the ruler of the night. this constellation was formerly at the very centre of the heavens, and is so extensive that it was called the great dragon. its body spreads over seven signs of the zodiac; and dupuis "who" says staniland wake "sees in the dragon of the apocalypse a reference to the celestial serpent" remarks that "it is not astonishing that a constellation so extended should be represented by the author of that book as a great dragon with seven heads, who drew the third part of the stars from heaven and cast them to earth (dupuis, tome iii, p. 255. only dupuis never knew why draco, once the pole-star- the symbol of "guide" guru and director- had been thus degraded by posteri

, whose number is found the same in every "deluge" story- from the seven rishis who were saved with vaivasvata manu, down to noah's ark, into which beasts, fowls, and living creatures were taken by "sevens" thus we see the figures 1, 3, 5, 7, as perfect, because thoroughly mystic, numbers playing a prominent part in every cosmogony and evolution of living beings. in china, 1, 3, 5, 7, are called "celestial numbers" in the canonical "book of changes (yi king, or transformation, as in "evolution. the explanation of it becomes evident when one examines the ancient[[footnote(s[[footnote continued from previous page] seems to believe and to seek to prove that the esoteric learning of the aryans and the egyptians was derived from the mayas. but, although certainly coeval with plato's atlantis, t

orizontally to the right and left, thus forming a perfect[[diagram (tau, the ends of the two branches, moreover, each bearing a triple bunch, with a bird- the bird of immortality, atman or the divine spirit- sitting between the two, and thus making the seventh. this represents the same idea as the sephirothal tree, ten in all, yet, when separated from its upper triad, leaving seven. these are the celestial fruits, the ten or[[diagram] 10, born out of the two invisible male and female seeds, making up the 12, or the dodecahedron of the universe. the mystic system contains the[[diagram, the central point; the 3 or[[diagram; the five[[diagram, and the seven or[[diagram, or again[[diagram; the triangle in the square and the synthesizing point in the interlaced double triangles. this for the wo

BLAVATSKY H P COSMOGENESIS

ure into the past- present momentarily to our senses a cross-section, as it were, of their total selves, as they pass through time and space (as matter) on their way from one eternity to another: and these two constitute that "duration" in which alone anything has true existence, were our senses but able to cognize it there- stanza i- continued. 3. universal mind was not, for there were no ah-hi (celestial beings) to contain (hence to manifest) it (a[[vol. 1, page] 38 the secret doctrine (a) mind is a name given to the sum of the states of consciousness grouped under thought, will, and feeling. during deep sleep, ideation ceases on the physical plane, and memory is in abeyance; thus for the time-being "mind is not" because the organ, through which the ego manifests ideation and memory on t

trine. and source of the innumerable phenomena of life- localised. the whole series of the numberless speculations of this kind are but variations on this theme, the key-note of which was struck in this primeval revelation (see part ii "primordial substance (b) the term anupadaka "parentless" or without progenitors, is a mystical designation having several meanings in the philosophy. by this name celestial beings, the dhyan-chohans or dhyani-buddhas, are generally meant. but as these correspond mystically to the human buddhas and bodhisattwas, known as the "manushi (or human) buddhas" the latter are also designated "anupadaka" once that their whole personality is merged in their compound sixth and seventh principles- or atma-buddhi, and that they have become the "diamond-souled (vajra-satt

expression is jod, he, vau, he, or jehovah. the expansion of 565 into 56.5 x 10 is purposed to show the emanation of the male (jod) from the female (eva) principle; or, so to speak, the birth of a male element from an immaculate source, in other words, an immaculate conception" thus is repeated on earth the mystery enacted, according to the seers, on the divine plane. the "son" of the immaculate celestial virgin (or the undifferentiated cosmic protyle, matter in its infinitude) is born again on earth as the son of the terrestrial eve- our mother earth, and becomes humanity as a total- past, present, and future- for jehovah or jod-he-vau-he is androgyne, or both male and female. above, the son is the whole kosmos; below, he is mankind. the triad or triangle becomes tetraktis, the sacred py

it becomes the maya or the tempting and deceitful serpent on our plane* by "god, the father" the seventh principle in man and kosmos are here unmistakeably meant, this principle being inseparable in its esse and nature from the seventh cosmic principle. in one sense it is the logos of the greeks and the avalokiteswara of the esoteric buddhists[[vol. 1, page] 75 noumenal and phenomenal light. the celestial ocean, the 'ether. is the breath of the father, the life-giving principle, the mother, the holy spirit. for these are not separated, and their union is life" here we find the unmistakeable echo of the archaic secret doctrine, as now expounded. only the latter does not place at the head and evolution of life "the father" who comes third and is the "son of the mother" but the "eternal and

dinous aspects (c) the devas, pitris, rishis; the suras and the asuras; the daityas and adityas; the danavas and gandharvas, etc, etc, have all their synonyms in our secret doctrine, as well as in the kabala and the hebrew angelology; but it is useless to give their ancient names, as it would only create confusion. many of these may be also found now, even in the christian hierarchy of divine and celestial powers. all those thrones and dominions, virtues and principalities, cherubs, seraphs and demons, the various denizens of the sidereal world, are the modern copies of archaic prototypes. the very symbolism in their names, when transliterated and arranged in greek and latin, are sufficient to show it, as will be proved in several cases further on. the "sacred animals" are found in the bib

un, surya is the prototype of all those bodies that evolved after him. in the vedas he is called loka-chakshuh "the eye of the world (our[[footnote(s[[footnote continued from previous page] author of "maconnerie occulte "occult sciences having discovered through astronomical calculations that the number of the planets must be seven, the ancients were led to introduce the sun into the scale of the celestial harmonies, and make him occupy the vacant place. thus, every time they perceived an influence that pertained to none of the six planets known, they attributed it to the sun. the error only seems important, but was not so in practical results, if the ancient astrologers replaced uranus by the sun, which is a central star relatively motionless, turning only on its axis and regulating time

BLUE EQUINOX

nderstand the qabalah. the arabian nights, translated either by sir richard burton or john payne. valuable as a storehouse of oriental magick-lore. morte d.arthur, by sir thomas malory. valuable as a storehouse of occidental magick-lore. the works of fran ois rabelais. invaluable for wisdom. the kasidah, by sir richard burton. valuable as a storehouse of philosophy. curriculum of a.a. 25 the song celestial, by sir edwin arnold. the bhagavad- gita in verse. the light of asia, by sir edwin arnold. an account of the attainment of gautama buddha. the rosicrucians, by hargrave jennings. valuable to those who can read between the lines. the real history of the rosicrucians, by arthur edward waite. a good piece of vulgar journalism on the subject. the works of arthur machen. most of these stories

e roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. liber lxv 79 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. 29. yet all the whie thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typh

l come as it were by fortune into states which transcend the practice itself, being of the nature of those works of pure light of which i will write to you in the chapter following after this. for there be certain gates which no being who is still conscious of dividuality, that is, of the self and not-self as opposites, may pass through: and in the storming of those gates by fiery assault of lust celestial, your flame will burn vehemently against your gross self, though it be already divine beyond your present imagining, and devour it in a mystical death, so that in the passing of the gate all is dissolved in formless light of unity. liber cl 117 now then, returning from these states of being, and in the return also there is a mystery of joy, you will be weaned from the milk of darkness of

r. no help in that world or in this! i was alone in the abyss. no whence! no whither! and no why! not even who evokes reply. no vision and no voice repay the sevenfold sacrament 191 my will to watch, my will to pray. vain is the consecrated vesture; vain the high and holy gesture; vain the proven and perfect spell enchanting heaven, enchaining hell. unyoked the horses from the car wherein i waged celestial war: mine angle sheathes again his sword at the interdiction of the lord. even hell is shut, lest spite and strife should show my soul a way to life. hope dies; faith flickers and is gone. love weeps, then turns its soul to stone. all nearest, highest, holiest things drop off; the soul must lose her wings, and, crippled, find, with no one clue the infinite maze to travel through, the goa

shrine, to the altar where in the holy cup the wine of its blood may be offered up. nor is it given to any son of man to hymn that sacrament, the one in seven, where god and priest and worshipper, deacon, asperger, thurifer, chorister, are one as they were one ere time began, are one on earth as they are one in heaven; where the soul is given a new name, confirming with an oath the same, and with celestial wine and bread is most delicately fed, the sevenfold sacrament 193 yet suffereth in itself the curse of the infinite universe, having made its own confession of the mystery of transgression; where it is wedded solemnly with the ring of space and eternity, and where the oil, the holiest breath, with its first whisper dedicateth its new life to a further death. i was cold as earth: the nig

ecause he was not mad, given by the captain of the titanic to caulk the planks after the ship had been cut in two. 83. know, o narjol, thou of the secret path, its pure fresh waters must be used to sweeter make the ocean.s bitter the seven portals 115 waves.that mighty sea of sorrow formed of the tears of men. 84. alas! when once thou hast become like the fixed star in highest heaven, that bright celestial orb must shine from out the spatial depths for all.save for itself; give light to all, but take from none. it is incomparably annoying to see this word .alas. at the head of this verse as a pure oxymoron with the rest of the text. is stupid, unseeing selfishness so firmly fixed in the nature of man that even at this height he still laments? do not believe it. it is interesting here to no

BOOK T

ides into clear calm water below, in which grow lotuses and water-lilies. the great letter of the supernal mother is traced in the spray of the fountain. it symbolizes fertility- productiveness, beauty, pleasure, happiness, etc. iii. the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes "invoked" as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil

rmly by itself, only partially draped, and having but little armour; yet her power existeth not, save by reason of the others: and then indeed it is mighty and terrible materially, and is the throne of the forces of the spirit. woe unto whomsoever shall make war upon her, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v. the lord

ns, he wears as a crest a winged black horse's head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. he is active- generous- fierce- sudden- impetuous. if ill dignified, he is evil-minded- cruel- bigoted- brutal. he rules the celestial heavens from above the twentieth degree of scorpio to the first two decans of sagittarius: and this includes a part of the constellation hercules (hercules is always represented with a club) fire of fire king of the salamanders. vi. the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a cor

BOOK OF BLACK SERPENT

me manner. the relationship between the archdaemons and the qliphoth is that the qliphoth rule on earth in temporal form and the archdaemons rule the earth in a transcendent manner. one is visible and the other invisible. the invisible can be compelled to appear in divers shapes; as we will find out. both the archdaemons and the qliphoth are entirely evil and are only to be overcome by the aid of celestial powers and virtues, both visible and invisible, and so the pious man will have nothing to fear from these 'intelligences' but the unwise and impious man may already be the victim of their assaults. the sustenance of these powers infernal is fear and hence, if the magician is without fear these enemies of the human race can have no power. the archdaemons and qliphoth rely not on the exist

and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with green and gold, the color of vegetation and of growth: banish thou therefore the evil and seek th

s the blood gives them the power to take shapes, such as they are. here follows the manner of invoking the arch-angels, all the rest of this will be given unto you by them: the angelick conjuration. begin this by reciting ps lxii, cxli, cixx and lxxxvi. then begin the followingoration. o most illustrious prince of the heavenly hosts, holy michael+ gabriel+ uriel+ raphael; the archangels, from thy celestial home defend me, a human being, whom god has created in his own image and likeness, and whom he has purchased at a great price from satan's tyranny. o holy and all-mighty god who fashioned the earth and all things by a word! who sent his only-begotten son into the world to crush the spirit of evil with its bellowing; do thou speedily give heed and send thine holy and effulgent ministering

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

hers. it has been referred to quite incorrectly as 'the witches' runes (it is not runic at all, in fact) and as "the witches' alphabet. passing the river this was used almost exclusively by the ceremonial magicians, though occasionally you may find an individual witch using it on a talisman. egyptian heiroglyphs passing the river 178 i buckland's complete book of witchcraft angelic also known as "celestial, this is another alphabet used almost exclusively by ceremonial magicians. with phonetic spelling. that means, spelling a word the way that it sounds. the english language has a ridiculous number of words spelled nothing like the way they are pronounced. for example, bough (the limb of a tree, cough, through, though, thought. all have the ough spelling, yet all are pronounced differently

rge 5v4 x 8 format for more writing space, spiral bound to lay flat, address and phone listings, time zone conversion chart and blank horoscope chart. state year $6.95 llewellyn's astrological calendar: large wall calendar of 52 pages. beautiful full color cover and color inside. includes special feature articles by famous astrologers, introductory information on astrology. lunar gardening guide, celestial phenomena for the year, a blank horoscope chart for your own chart data, and monthly date pages which include aspects, lunar information, planetary motion, ephemeris, personal forecasts, lucky dates, planting and fishing dates, and more. 10 x 13 size. set in central time, with conversion table for other time zones worldwide. state year $8.95 the goddess book of days by diane stein diane

BUDGE E

of the boat, and the utchat is not represented on its side; the boat moves over the waters by means of some power exerted either by itself or by some of the gods who stand in it. in front of the boat of af the way is led by a procession of four boats, which are moved, presumably, by the same power which moves the boat of ra. the first boat has ends which terminate in bearded human heads, and its celestial and solar character is attested by the sign for "heaven" and the utchat, with which its sides are ornamented. the object of this boat is to support the disk of the full moon, which rests within a crescent upon a support divided into thirteen sections, each typifying a day; thus the full moon as it appears on the fourteenth day of the month is here represented. by the disk kneels a god wh

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

. you may wish to chant as you go. if you are working in a group, or if this is a circle for a more formal ritual, you may wish to add god/goddess-power forms as an interspersed chant, with the voices of the group ebbing and rising in waves. you may wish to welcome the archangels, or guardians of the four watchtowers at the four compass points as you cast your circle (the archangels represent the celestial beings that feature in the cosmologies of the three main religions of the western world -christianity, judaism and islam. for more information, see pages 200 and 236. alternatively, you may wish to call upon powerful goddess forms: isis, ishtar, cerridwen, innana, shakti, yoruba, danu, kali and aine, protect, empower and inspire this magical endeavour. you can embellish the casting cerem

e of male/female energies or where the female in the high priestess role takes the lead. he is also good for any magick that relies on a cycle of regeneration following a natural ending. deities of fire- seite 42 wicca01.txt [insert pic p077- agni agni, the hindu god of fire, is said to be manifest as the vital spark in mankind, birds, animals, plants and life itself. he appeared in lightning, in celestial sun flares, in the sacred blaze rising from the altar and in household fires. agni was the divine priest and acted as messenger to the gods, interceding with them on behalf of mankind. the priest would chant 'agni, the divine ministrant of the sacrifice, the great bestower of treasure. may one obtain through agni, wealth and welfare' agni is still important as the god of domestic and rit

ou want. you can also use angels in the four quarters to invoke protection in less formal magick by lighting candles in the four quarters when you feel afraid or alone. i have also seen michael listed as archangel of the dawn and east, but i think he is better placed as archangel of the sun in the south. if you feel uncertain, simply refer to each guardian as archangel of the north, etc, then the celestial being can reveal itself in the form that is right for you. the angelic colours i have given vary slightly from the elemental ones and if you are carrying out a personal angelic ritual of protection or meditating on the archangels, you can use the archangel colours for your candles. some practitioners do not greet the guardians of the watchtowers at all, but instead light each elemental c

let and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel and t

re known to witches as the lesser sabbats, is one of the four great fire festivals that are major rites in the wiccan and neo-pagan calendar, as they were to the celts. it is interesting to note that the wheel of the year is mirrored almost exactly in the medicine wheel, or circle of power, that is central to all the magick of the native american indians. the spokes of the medicine wheel link the celestial, human and natural cycles. the medicine wheel was made of stones and could be created wherever a tribe camped. some were 90 feet in diameter, but research suggests that some were much smaller and were placed around ceremonial tepees to be used not only by the shaman but also by anyone seeking a spiritual path. depicted around the wheels are totem, or power, animals, representing each bir

in a house to offer protection against danger and illness. when charged with healing energies, it becomes a talisman and can attract health and good fortune. anima: the term coined by carl gustav jung to represent the female power within men as well as women. animus: jung's term for the male power within women and men. ankh: an egyptian symbol of eternal life. archangels: higher orders of angels, celestial beings featuring in the cosmologies of the three major religions of the western world, christianity, judaism, and islam, as well as many other world religions. athame: a double-edged knife used in formal ritual magick. auric field/aura: the personal energy field around all animate life, visible to clairvoyants. beltain: the celtic festival of summer, beginning on 30 april and lasting for

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

escendants in\ 45\ america, who glimpsed the power of god in catastrophic earthquakes, lunar eclipses, and meteor showers.[19] the informal nature of european-derived supernaturalism may have facilitated its integration into african and african american cosmologies. parallels can be seen in both groups f perceptions of the invisible world. many anglo-american christians, for example, believed the celestial domain to be occupied by an almighty, benevolent deity and a host of spirits, including angels, archangels, and other more malevolent entities, powers, and principalities. similarly, west and central africans would have viewed the cosmos as a heavily populated world in which a reciprocating traffic of invisible and visible beings moved, interacted, and influenced each other. while anglo

CHRONOLOGIA RORISPERGIUS

god is an infinite sphere, the centre of which is everywhere and the circumference nowhere. fl. 1129-48 marcabru troubadour 1135-1202 joachim of fiore fl. 1136 bernardus silvestris. cosmographia, or de mundi universitate. school of chartres. neoplatonic epic poem about the creation of the macrocosmos and the microcosmus, or mankind himself, whose body and soul parallel the material (earthly) and celestial regions of the great world. beings such as nature (nature, divine wisdom (nous, primeval chaos (silva, the planetary beings (usiarchs, the celestial and earthly principles (urania and physis) and others strive to fill the world with light, life, love, and beauty. their efforts culminate in the creation of the human being, which embraces both heavenly and earthly natures. c.1138- c.1215 g

gchen khambab river. 1624-1701 helvetius 1624-1704 jane leade. philadelphian society. 1625-1697 rabbi moshe zacuto -shorshei hashemoth- the roots of the names 1625 musaeum hermeticum. jacques gaffarel, enthusiast of hebrew and occultism, defends and dedicates to richelieu his abdita divinae cabalae mysteria. heinrich nollius proposes the formation of a society called rotae celestae(keepers of the celestial wheel) 1626-32 stephen cacella and john cabral visited gyantse and shigatse. there does exist a country, very famous here, which is called xembala and which borders on another called sopo [mongolia" 1627 joseph mede, a greek professor published clavis apocalyptica which set forth the structural outline of the book of revelation. he corresponded with samuel hartlib. 1628-samuel hartlib in

ne. sefer yetzirah printed at salonica 1832 henry steel olcott, cofounder of the theosophical society, born 1833 kenneth robert henderson mackenzie born on 31 october 1833 april 17- march 20, 1913 john yarker 1836-1886 ramakrishna 1839 moreau de dammartin. traite sur 1'origine des caracteres alphabetiques 1840 the divine cabal containing the seventy two angels, with their offices and seals of the celestial and angelic sphera. translated from the french of l. lenaine by mr. geo. shephard. transcribed by frederick hockley. 1842-1909 alexandre saint-yves d'alveydre 1844-1912 julien-ernest houssay "abb julio" livre des secrets merveilleux(book of marvellous secrets) relays method of uniting with archetypes from holy scripture before saying certain prayers in order to consecrate such things as

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

before the queen stood a small but inexpressibly curious altar, on which lay a book covered with black velvet, a little overlaid with gold. by this stood a small taper in an ivory candlestick. now although it was very small, yet it burnt continually, and was such that had not cupid, in sport, now and then puffed upon it, we could not have conceived it to be fire. by this page 48 stood a sphere or celestial globe, which turned clearly about by itself. next to this, a small striking-watch, and by that was a little crystal pipe or syphon-fountain, out of which perpetually ran a clear blood-red liquor. and last of all there was a skull, or death s head; in this was a white serpent, who was of such a length that though she wound about the rest of it in a circle, her tail still remained in one o

irst have been brought there. the ships were twelve in number, six of ours, and six of the old lord s, who caused his ships to be freighted with well appointed soldiers. but he himself came to us in our ship, where we were all together. in the first the musicians, of which the old lord also had a great number, seated themselves; they sailed before us to shorten the time. our flags were the twelve celestial signs, and we sat in libra. besides other things our ship also had a noble and curious clock, which showed us all the minutes. the sea was so calm, too, that it was a singular pleasure to sail. but what surpassed all the rest was the old man s discourse; he knew so well how to pass away our time with wonderful stories, that i could have been content to sail with him all my life long. mea

COLLIER IRENE CHINESE MYTHOLOGY

ial being, is sacrificed: his bodily parts then become the many components of the universe, including gods, man and animals. in saharan africa the world was originally made out of the numerous segments of the sacrificed cosmic serpent minia, god s first creation an event remembered in animal sacrifice in the region to this day. there is a similar cosmic drama in an assyro-babylonian myth when the celestial king marduk slaughters the serpent tiamat, the feminine principle of chaos, and divides her enormous corpse: from one half marduk constructs the vault of heaven, from the other the solid earth .2 the story of panku also introduces one of the most important concepts in chinese thought: yin and yang. authors martin palmer and zhao xiaomin of the international consultancy on religion, educa

be drained, surveyed, marked out into its nine provinces, and set under the government of the flood tamer [yu] himself [after the xia dynasty] the world became familiar, ruled by a human emperor with a normal life span, and marked by the trouble and strife that is the lot of all mortals. for better or worse, we became masters of our own fate, but at a price for the gods, those inhabitants of the celestial plane, withdrew from the plane of the earth, and were our constant companions no longer.5 chinese mythology 62 6 the grand archer yi introduction in many ancient chinese myths, as well as the myths of other cultures, the gods help the people. the archer yi, however, is one of the few mortals who helps the gods, thanks to his great skill with the bow and arrow. like many of our previous t

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

century, said that he had been visited by the angel gabriel, who was "in the likeness of a man, standing in the sky above the horizon".2 this figure told him he had to be a prophet, and he was given messages which formed the islamic holy book, the koran. these messages would be dictated while mohammed was in a trance on many other occasions in the years that followed. he also wrote of going on a 'celestial journey. 6. and the truth shall set you free many people in the modern world who claim to have experienced extraterrestrial contact have said the same as mohammed. saul of tarsus, better known as st paul, was the man who changed the image of y'shua (jesus)3 into the saviour-godmessiah from which the christian religion was spawned. this happened after he had a 'vision' of y'shua on the ro

he 'watchers' sound remarkably like extraterrestrials. the dead sea scrolls say that the father of noah was a 'watcher, and nebuchadnezzar, the king of babylon from 651-604bc, records being visited by a watcher and a holy one who came down from heaven.4 the dakas in mahayana buddhism were 'sky travelling beings' and padma sambhava, the founder of tibetan buddhism, was said to have left tibet in a celestial chariot.5 something similar was claimed for the biblical prophet elijah when he left israel6 and for the central american god, quetzalcoatl.7 descriptions of flying discs, flying boats, and celestial chariots, abound on all continents and in all cultures. still today we relate 'heaven' to the sky, because that is where the 'gods' of ancient time came from in their spacecraft. the aborigi

woman who, say the chaldean priests, is chosen by the deity out of all the women of the land. the priests also declare, but i for one do not credit it, that the god comes down in person into this chamber, and sleeps upon the couch."10 on a tomb found in rome and dated between the first and fourth centuries ad the inscription read "i am a son of the earth and the stars of the sky, but i am of the celestial race. may the knowledge be passed on!"11 the birth of y'shua (jesus, as described in the gnostic gospels, also has similarities to modern day et experiences. the protoevangelion of james is the oldest of the gnostic gospels which were removed from christian orthodoxy at the notorious council of nicaea in 325ad (see the robots' rebellion. the gnostic text describes the birth of y'shua and

DAVID ICKE CHILDREN OF THE MATRIX

in the sirius mystery that isis is sirius and the "sister-goddess" of isis, nephthys, represents sirius b. isis was said to be visible and nephthys invisible, just like sirius a and b. another sirius symbol was anubis (anpu to the egyptians, the one portrayed as the dog or jackal-headed god and associated with osiris, the "sun god" of egypt.25 there was also a goddess called anukis who sails in a celestial boat with sothis and satis, again the three stars of sirius perhaps because they are associated with goddesses, and sottis was the greek term for sirius. the symbol of the dog or wolf is often found in cults that worship the serpent or reptilians. credo mutwa, the zulu shaman, says that their legends call sirius the "star of the wolf. the leader of the reptilian "gods" known as the anunn

scene to "marry" human women. today, in the united states, there is apparently an organisation called the sons of jared who pledge an "implacable war against descendants of the watchers who..as notorious pharaohs, the unholy alliance 99 kings and dictators, have throughout history dominated mankind. their publication, the jaredite advocate, condemns the watchers as being. like super-gangsters, a celestial mafia ruling the world. the anunnaki have been protected from exposure all this time by the "middle men" they have placed between themselves and humanity. i call this the hybrid priesthood. in ancient times the hierarchy of the priesthood were the only ones allowed to "see god (the gods. the levite priesthood of the hebrews is just one example of how only the priests were allowed to appr

ombs. as a result of the travelling egyptians of the sumer empire (or the nordics who travelled to the sumer region) we also have carnac in brittany (barati, france. there were once 10,000 standing stones here, arranged to form the image of a seven-mile serpent. carnac means "serpent hill".55 the ancient egyptian accounts known as the pyramid texts speak of the serpent being both subterranean and celestial. stories of flying serpents can be found in egypt, as you would expect of an important colony of the sumer empire, and, once again, they symbolised immortality. flying serpents were pictured taking the kings to the land of immortality in a star constellation in the heavens. one serpent symbol was the divine asp on the headgear of egyptian kings and they used the fat of the crocodile in t

he deity some of the knights templar were accused of worshipping when they were purged in france in 1307. wherever you find an illuminati satanic operation, the symbols of the sun and moon will be prominently displayed. the mormon nauvoo temple included 30 2.5-ton stones depicting the radiant sun and 30 moonstones before the building was destroyed. smith said the sunstone symbolised the mormon's "celestial kingdom- another steal from freemasonry. sunstones, moonstones, saturn stones, star stones, earth stones, and a depiction of ursa major, are all to be found on the salt lake temple. so, too, is the illuminati's all-seeing eye, one of their most obvious symbols. the mormons use the symbol of the beehive, a symbol of the merovingian bloodline. this is hardly surprising with the two smiths

DAVID ICKE THE BIGGEST SECRET

tilians of the lower fourth dimension. inthe united states there is an organisation called the sons of jared, named after thefather of enoch. they pledge an implacable war against the descendants of the47watchers who as notorious pharaohs, kings and dictators, have throughout historydominated mankind. in their publication, the jaredite advocate, they condemn thewatchers as like super-gangsters, a celestial mafia ruling the world .59 many peopleask me how todays brotherhood elite can cause such death, destruction and suffering,without showing any emotion. at least some of the reptile genetic streams do not appearto feel emotion like humans and they seem to be far more ruthless, too. ive justdescribed george bush, henry kissinger, david rockefeller and so on, and thats notsurprising because

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ard and upward, he must prove his ability to properly apply this energy" page 48 'the secret doctrine' by helena petrovna blavatsky "lucifer represents..life..thought..progress..civilization. liberty..independence..lucifer is the logos..the serpent, the savior" on pages 171, 225, 255 (volume ii "it is satan who is the god of our planet and the only god" pages 215, 216, 220, 245, 255, 533 (vi "the celestial virgin which thus becomes the mother of gods and devils at one and the same time; for she is the ever-loving beneficent deity..but in antiquity and reality lucifer or luciferius is the name. lucifer is divine and terrestial light 'the holy ghost' and "satan' at one and the same time" page 539 (volume) albert pike 33 "that which we must say to a crowd is- we worship a god, but it is the g

DAVIDSON DAN SHAPE POWER

machine, as well as a true space drive based on generation of gravitational force fields using rotating pyramid shapes. figure 7.2.1-1 early joe parr data collection setup one of the things which joe found in the pyramid energy conversion experiments, as depicted in figure 7.2.1-1, was that the pyramids quit responding now and then and he had no explanation as to why. he did find correlation with celestial events and his experiments. sun spot activity seems to affect the intensity of the pyramid energy bubble. the gravity energy sensor, which joe parr discovered, involves the great pyramid and pyramid shapes in general. this sensor uses a static (i.e, non-moving) pyramid aligned north-south/east-west. flat coils wound on audio tape reels were placed on the north and south side of the pyram

DIABOLUS

win serpents appearing from an ahrimanic kiss on the shoulders of the king zohak, who later became azi dahaka, the storm demon. while these similarities cannot be assumed to be directly related, they are by all instances interesting. the constellation of the bull or bull s thigh is related to set. often called bull of double brilliance, this is perhaps the brightest constellation around the north celestial pole otherwise known as the great bear or little dipper. the mummified hawk that is called the lord of the south is connected with set in this aspect. this is the seker god who early on was considered close to set before his transformation in accordance with osiris. the home of set is khepesh, the constellation. set was considered the eighth child of the gods of annu, and was of nuit. as

n being from the book of hermes from the alex sanders lectures in the manuscript of the book of tahuti by charles pace, he writes that hermes was anubis who is death hermanubis or heru-em-anpu, who is the son of set. it is said 7 azothoz, a grimoire of the adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian hecate, as they are deific forces over both the celestial and infernal realms and like dogs, were able to see in the night. as alexander sanders wrote, the inverted triangle was the symbol of the left hand path- after the great flood, the ancient egyptians used these triangles to represent a triad of deities. the people of neph-kam, the black lands of lower egypt used the triangle of darkness, led by sethan and supported by anubis and sekhmet

called can render a person mad if they are not able to control their own desires and goals, iblis tests just as he was tested. 21 black is from the root fhm meaning hidden or secret, but also wisdom. the word abufihamat, or head/father of wisdom is the foundation of baphomet. 22 representing fire and continual motion, change and sexual vigor. 23 white is symbolic of the astral plane or luciferian/celestial sabbat, wherein the spirit is elevated with his or her holy guardian angel or true will. 24 green or emerald, representing the jewel from the crown of lucifer. some sabbat rites include green candles which represent the fire of azazel, the light from his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realization. the first area is that of inverse magical prac

he would not accept any but his creator. while in an initiatory sense, the foundations of god may represent a self-possibility and non-union with the natural order. by this separation and initial recognition of difference can then man and woman seek to become something better, this is the very essence of magick energy in motion, change and ascension. samael was the greatest prince in heaven. the celestial animals and the seraphim had six wings each, but samael had twelve. he took his cohorts and went down, and saw all the creatures whom the holy one, blessed be he, had created, and found among them none as astute and malicious as the serpent. and the serpent's appearance was like that of a camel. and samael mounted him and rode him. and the tora cried and shrieked and 28 noon is considere

htside and dayside, sun and the moon, life and death. cain is here the body of the magician, the soul of baphomet if you will. as found in the book of cain31 the dragon samael and lilith join as one to beget the son of filth, yet he grows strong by his will and emerges as baphomet. the illustration of cain as the adversary32 presents him holding the trident or stave above, symbolizing the sun and celestial region, and a hammer below representing the forge and the infernal region. you shall thirst for water and for blood; both in dreaming shall be held from the dual gnosis. i hold the golden cup to your lips, that the dragon s elixir hold strong i then hand to you the skull bowl of my flowing blood, that you may taste the bitter sweetness of it s coppered kiss then in your ecstasy and thy d

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

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

aid to "feed" on the energies of the sick and the injured. lbrh: the lesser banishing ritual of the hexagram. a powerful ritual technique popularized by the hermetic order of the golden dawn [g.d (q.v) to rid your area of unwanted positive influences. used in conjunction with the lbrp (q.v) to create a neutral space, where magickal operations can begin in a kind of "psychic vacuum. this ritual is celestial in nature. lbrp: the lesser banishing ritual of the pentagram. a general method of abjuration (q.v. a powerful technique popularized by the hermitic order of the golden dawn [g.d (q.v) to rid your area of unwanted negative influences. also a good technique of psychic self defense, as this ritual strengthens, fortifies, and magnifies the aura. this ritual is terrestrial in nature. lemures

eek eulusian mysteries. magickal memory: the memory of past lives. magickal name: a name given to an initiate, or chosen by one who receives initiation, to signify the death of the old life and the birth into the magickal life. also called the motto (q.v. magnatism, animal: a universal fluid postulated by fredrich anton mesmer (1733-1815) that renders human bodies susceptible to the influences of celestial bodies and other human beings. it manifests itself in the body with opposite poles of force similar to those of the magnet. mahatantra: great tantra (q.v. an orgasmic experience that result in an altered state of consciousness commonly known as enlightenment. mait-tete: literally, the "master of the head" each worshiper in voudoun (q.v) has a special loa (q.v, usually the one by which th

hose trained to see them. a special scrying tool. trinangle of manifestation: a positioning of the hands which forms a triangle. used in gray magick (q.v. the grade sign of a philosophus. triangles, three (kabalistic: one perspective or method of viewing, classifying, and understanding the tree of life (q.v, as if the tree of life was composed of three triangles plus malkuth. these triangles are: celestial triangle: the uppermost triangle, with one point up, composed of kether, chochma, and binah. moral triangle: the central triangle, with one point down, composed of geburah, chesed, and tiphereth. mundane triangle: the bottom triangle, with one point down, composed of hode, netzach, and yesode- u- umbanda: one of the african-based cults of brazil that is heavily influenced by western spir

t is of a planetary nature; and the magician's higher and true will. in the astral star, the primary elemental weapon of one who is a lord/lady of the portal (of adepts. waning (moon: the moon phase from just after full moon until it disappears, and becomes the new moon. watchtower: an invisible station in the universe on the astral plane (q.v, set at the quarters (east, south, west, and north. a celestial garrison of angels (q.v, under the command of an archangel (q.v. some traditions hold that there are watchtowers at the cross quarters as well as at the quarters. note: there is only one watchtower in each of the directions. watchtower, opening by: a powerful ritual, written by israel regardie (q.v) from the elemental grade rituals of the g.d, used to cast a magick circle in the traditio

DION FORTUNE MYSTICAL QABALA

an hope to know about kether. 11. it is worthy of note that exoteric judaism, to whose liabilities christianity is the not altogether fortunate heir, does not contain any concept of the emanations, or overflowing of the sephiroth one from another. it declares that god made the sea and the hills and the beasts of the field, and we visualise this process, if we visualise it at all, as the work of a celestial craftsman fashioning each new phase of manifestation and putting the finished product in its place in the world. this concept kept science back for hundreds of years in western europe, and in the end men of science had to break with religion and endure mystical qabala page 28 persecution as heretics in order to arrive at that conception of evolution which was explicitly taught in the mys

finally we shall arrive at a realisation that differs very widely from anything to which western thought is accustomed. 18. the third name of power denominates, not one being, but a whole class of beings, the choirs of angels as they are called by the rabbis, and these again represent intelligent natural forces. 19. the fourth denominates what we have called the mundane chakra, that is to say the celestial object which is looked upon as the product of the particular phase of evolution which took place under the presidency of that sephirah and which represents it. 20. the third aspect under which we consider the sephiroth is the magical aspect and is essentially practical. to arrive at this, we think of what may be experienced under the presidency of these different aspects of deity-manifes

riptive of kether, like all the sayings of the sepher yetzirah, is a hidden saying. it calls kether the hidden intelligence, and this appellation is confirmed by several other of the titles given to kether in qabalistic literature. it is the concealed of the concealed, the inscrutable height, the head which is not. here again we get confirmation of the idea that the crown is above the head of the celestial man, adam kadmon; that pure being stands behind manifestation and is not absorbed into it, but rather emanates or projects it. as we express ourselves in our works, so does kether express itself in manifestation. but a man's works do not constitute his personality, but are the expression of its natural activity. so it is with kether; its mode of existence is not manifested, but is the ca

life; and utterly irrational though its attempts to philosophise its system may be, its methods are empirically sound. the occultist, and especially the practitioner of ceremonial magic, if uninstructed in this discipline, tends to start his operation without any reference to cosmic law or spiritual principle; consequently the astral images he forms are like foreign bodies in the organism of the celestial man, or macrocosm, and all the forces of nature are spontaneously directed towards the elimination of the foreign substance and the restoration of the normal equilibrium of stresses. nature fights the magician tooth and nail; consequently, whosoever has resorted to unconsecrated magic may never lay down his sword, but must always be on the defensive in order to maintain that which he has

proportion, if an excess of love makes us silly and sentimental, or a lack of love makes us cruel and destructive. it is in such things as these that evil lies, not in a personal devil who acts as adversary. 5. geburah the destroyer, the lord of fear and severity, is therefore as necessary to the equilibrium of the tree as chesed, the lord of love, and netzach, the lady of beauty. gebura his the celestial surgeon; he is the knight in shining arinour, the dragon-slayer; beautiful as a bridegroom in his strength to the maiden in distress, though, no doubt, the dragon might have preferred a little more love. 6. the initiations of the infortunes, saturn, mars, and the deceptive lunar yesod, are just as necessary to the evolution and balanced development of the soul as are the mysteries of the

he sacrifice from our hands, even if it be our first-born, and offers it up to god with the quick, clean, merciful stroke. for geburah in the microcosm, which is the soul of man, is the courage and resolution that frees us from the taint of self-pity. 11. how badly do we need the spartan virtues of geburah in this age of sentimentality and the neuroses. how many break-downs would be saved if this celestial surgeon were permitted to make the clean cut that has a chance to heal, and so avoid the deadly compromise and irresolution that is like an open wound and so often goes septic. 12. and again, if there were no strong hand at the service of good in the world, evil would multiply. though it is not well to quench smoking flax when the flax is making an effort, it is equally evil to put up wi

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

pyramid of pepi ii (for the texts see maspero, recueil, t. x, p. 8, and t. xii, p. 146, which reads "hail, ye great nine gods who dwell in annu, grant ye that pepi may flourish, and grant ye that this pyramid of pepi, this building built for eternity, may flourish, even as the name of the god tmu, the chief of the great company of the nine gods, doth flourish. if the name of shu, the lord of the celestial shrine in annu flourisheth, then pepi shall flourish, and this his pyramid shall flourish, and this his work shall endure to all eternity. if the name of tefnut, the lady of the terrestrial shrine in annu endureth, the name of pepi shall endure, and this pyramid shall endure to all eternity. if the name of seb. flourisheth the name of pepi shall flourish, and this pyramid shall flourish

n of his life, the firstborn son of the womb of nut, begotten of seb, the prince of gods and men, the god of gods, the king of kings, the lord of lords, the prince of princes, the governor of the world, from the womb of nut, whose existence is for everlasting,[1] unnefer of many forms and of many attributes, tmu in annu, the lord of akert,[2] the only one, the lord of the land on each side of the celestial nile"[3] in the xxvith dynasty and later there grew up a class of literature [1. for the text see the papyrus of ani, pl. ii, and pl. xxxvi, 1. 2. 2. i.e, the underworld. 3. neb atebui; see ani, pl. xix, 1. 9] p. liv osiris the god of the resurrection. represented by such works as "the book of respirations"[1 "the lamentations of isis and nephthys"[2 "the festival songs of isis and nepht

verse with thee, and the shining ones come unto thee bowing down even to the ground in adoration at thy feet, by reason of the writing which thou hast, o pepi, in the region of saa. thou comest forth to thy mother nut, and she strengtheneth thy arm, and she maketh a way for thee through the sky to the place where ra abideth. thou hast opened the gates of the sky, thou hast opened the doors of the celestial deep; thou hast found ra and he watcheth over thee, he hath taken thee by thy hand, he hath led thee into the two regions of heaven, and he hath placed thee on the throne of osiris. then hail, o pepi, for the eye of horus came to hold converse with thee; thy soul which was among the gods came unto thee; thy form of power which was dwelling among the shining ones came unto thee. as a son

e old goddesses become fuel for his furnace. the mighty ones in heaven shoot out fire under the caldrons which are heaped up with the haunches of the firstborn; and he that maketh those who live (514) in heaven to revolve round unas hath shot into the caldrons the haunches of their women; he hath gone round about the two heavens in their entirety, and he hath gone round about the two banks of the celestial nile. unas is the great form, the form (515) of forms, and unas is the chief of the gods in visible forms. whatever he hath found upon his path he hath eaten forthwith, and the magical might of unas is before that of all the (516) sahu who dwell in the horizon. unas is the firstborn of the first born. unas hath gone round thousands and he hath offered oblations unto hundreds; he hath man

power of the gods of annu. the souls of the dead could also be commended to the care of the gods above by the gods of annu, and thus we find it said in the pyramid of unas "o gods of the west, o gods of the east, o gods of the south, o gods of the north, ye four [orders of gods] who embrace the four holy ends of the universe, and who granted to osiris to come forth to heaven, and to sail over the celestial waters thereof with his son horus by his side to protect him and to make him to rise like a great god from the celestial deep, say ye to unas 'behold horus, the son of osiris, behold unas, the god of the aged gods, the son of hathor, behold the seed of seb, for osiris hath commanded that unas shall rise like the second of horus, and the four khu's who are in annu have written this comman

on horus by his side to protect him and to make him to rise like a great god from the celestial deep, say ye to unas 'behold horus, the son of osiris, behold unas, the god of the aged gods, the son of hathor, behold the seed of seb, for osiris hath commanded that unas shall rise like the second of horus, and the four khu's who are in annu have written this command to the great gods who are in the celestial waters"[1] and again "when men are buried and receive their thousands of cakes and thousands of vases of ale upon the table of him that ruleth in amenta, that being is in sore straits who hath not a written decree: now the decree of unas is under the greatest, and not under the little seal"[2] the plan of the sekhet-hetep which we find in the book of the dead during the theban period wil

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

, and the inspiration (nasama) of the almighty maketh intelligent" 3. an evergreen plant of the genus vinca, having a blue or purple blossom. 4. in this salt be wisdom, and may it preserve our minds and bodies from every corruption, through hochmaiel (the wisdom of god) and in virtue of rauch-hochmael (the spirit of the wisdom of god, withdrawing from it the phantasms of matter that it may be the celestial salt, the salt of the earth, and the earth of salt, that the ox may be nourished that treadeth out corn, and give to our hope the strength of the flying cherub. amen. 5. let the ashes return to the fountain of living waters, let the earth become fruitful and sprout forth the tree of life by the three names, which are netsa (victory, hod (eternity, and isiod (fountain, in the beginning an

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s. london: theosophical publishing society, 1897. akashic records a theosophical term denoting a kind of central filing system of all events, thoughts, and actions impressed upon an astral plane, which may be consulted in certain conditions of consciousness. events are believed to make an impression upon the akasha, or subtle ether, which may be reanimated by mystics as if they are switching on a celestial television set. the idea of akashic records was central to the work of seer edgar cayce. when cayce went into trance, it was believed that he accessed the records, sometimes referred to as god s book of remembrance. the akashic records store the individual s thoughts and information on activities that may be read by certain gifted seers. sources: neimark, anne e. with this gift: the stor

and, upon which sitchin had concentrated, to egypt, hoping to find further evidence of the anunnaki. however, he concluded that the egyptian myths did not support sitchin s thesis; rather, they suggested what he came to call the exploded planet hypothesis. the gods were not extraterrestrial beings, they were meteors that rained down as meteorites. the egyptian deities were the personifications of celestial powers, such as ra, the sun god. the ancient mythological references to the gods descending referred to the coming of fragments of the exploded planet. he also concluded that the sumerian myths also referred to the exploded planet. this exploded planet hypothesis became the subject of alford s second book, the phoenix solution (1998. the phoenix solution alienated alford from sitchin s r

rthly sounds, now far aloft in the air, now deep in the ground, anon approaching near and nearer, reach the ears of the spectators. at length the priest announces that the spirit is present, and is prepared to answer questions. an indispensable preliminary to any inquiry is to insert a handful of tobacco, or a string of beads, or some such douceur under the skins, ostensibly for the behalf of the celestial visitor, who would seem not to be above earthly wants and vanities. the replies received, though occasionally singularly clear and correct, are usually of that profoundly ambiguous purport which leaves the anxious inquirer little wiser than he was before. for all this, ventriloquism, trickery, and shrewd knavery are sufficient explanations. nor does it materially interfere with this view

college years and the first of her two children was born in 1985. in 1986 she received her ph.d. from the college of william and mary and settled in the tidewater area of virginia. three years later she took a job in richmond, virginia. in 1991, meyer s husband, jerry, began to hear voices. he did not let anyone know what was happening for two years. only after he read james redfield s book, the celestial prophecy, which discussed the phenomenon of increased communications from the spirit world, did he relax his fears and seriously listen. subsequently he told his wife the story that three angels had come to him as messengers of god. they said that the world s wickedness was leading to a punishment through which god would cleanse the wickedness from the earth (through a series of natural

mystique, sadomasochistic homosexual encounter, and crowley s thelemic magick. sources: robertson, sandy. the aleister crowley scrapbook. york beach, maine: samuel weiser, 1988. anglieri a sicilian writer of the seventeenth century, who is known by a work of which he published only two volumes (after promising twenty-four) entitled magic light; or, the origin, order, and government of all things celestial, terrestial, and infernal, etc. the antiquary antonino mongitore (1663.1743) mentioned it in his sicilian library. angoff, allan (1910.1998) editor and librarian in the field of parapsychology. angoff was the editor of tomorrow for the parapsychology foundation and a frequent contributor to the journal of parapsychology. he was a major advocate of establishing a central parapsychological

tism& parapsychology. 5th ed. 94 tobias and his wife, sarah. jewish legends claim that asmodeus was the result of a union between the woman naamah and a fallen angel. asmodeus was often represented in magical texts as having three heads.a man, a bull, and a ram, riding a dragon, and carrying a spear. directions for evoking this demon are contained in the well-known magical textbook the magus; or, celestial intelligencer by francis barrett (1801. sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. aspidomancy a little-known form of divination practiced in the indies. according to the seventeenth-century writer pierre de lancre, the diviner traces a circle, takes up his position seated on a buckler (shield, and mutters certain conjurations

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

charity, and social communion. it was also regarded sometimes as an unclean number; in the bible, beasts of the field went into noah s ark by twos. three had a mysterious value as shown in time s trinity. past, present and future; in that of space.length, breadth, and thickness; in the three heavenly virtues.faith, hope, and charity; in the three worlds of man.brain (the intellectual, heart (the celestial, and body (elemental. four signifies solidity and foundation. there are four seasons, four elements, four cardinal points, four evangelists. five, as it divides ten, the sum of all numbers, is also the number of justice. there are five senses; the stigmata, the wounds of christ, were five; the name of the deity, the pentagram, is composed of five letters; it also is a protection against

ed in clairvoyance, telepathy, and psychokinesis, and investigated esp in school children. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. matikon a mystical work printed at frankfurt in 1784, whose theories resemble the doctrines of the brahmins. it speculated about the biblical creation story that before the fall, adam was a pure spirit, a celestial being, surrounded by a mystic covering that rendered him invulnerable to any poison or any power of the elements. the physical body, therefore, is but a coarse husk in which, having lost his primitive invulnerability, a human is sheltered from the elements. in his condition of perfect glory and perfect happiness, adam was a natural king, ruling all things visible and invisible, and showi

l knowledge as the medieval magus was capable of attaining was insufficient to raise him above the intellectual limitations of his time, so that the work in question possesses all the faults of its age and type. but that is not to say that it possessed no practical value, and it well illustrates the white magic of medieval times. it classifies the names of the angels under the title of olympic or celestial spirits, who abide in the firmament and constellations: they administer inferior destinies and accomplish and teach whatever is portended by the several stars in which they are insphered. they are powerless to act without a special command from the almighty. the stewards of heaven are seven in number.arathron, bethor, phaleg, och, hagith, ophiel, and phul. each of them has a numerous hos

r is seldom prolonged beyond 140 years. the heavens and their inhabitants come voluntarily to man and often serve even against the will of man, but come much more if we implore their ministry. evil and troublesome spirits also approach men through the cunning of the devil, at times by conjuration or attraction, and frequently as a penalty for sins. therefore he who would abide in familiarity with celestial intelligences should take pains to avoid every serious sin. he should diligently pray for the protection of god to vanquish the impediments and schemes of diabolus, and god will ordain that the devil himself shall work to the direct profit of the worker in magic. subject to divine providence, some spirits have power over pestilence and famine; some are destroyers of cities, like those of

doctor mesmer. london: john westhouse, 1947. mesmerism a system of healing, founded by franz anton mesmer (1733.1815, an austrian doctor who received his degree at vienna in 1766 and expounded the main principles of his discovery of animal magnetism in de planetarum influxu, his inaugural thesis in which he summarized his position in a series of statements: there is a mutual influence between the celestial bodies, the earth and animated bodies. merrell-wolff, franklin encyclopedia of occultism& parapsychology. 5th ed. 1026 the means of this influence is a fluid which is universal and so continuous that it cannot suffer void, subtle beyond comparison and susceptible to receive, propagate and communicate every impression of movement. this reciprocal action is subject to as yet unknown mechan

cised between the heavenly bodies, the earth and its constituent particles. it particularly manifests itself in the human body with properties analogous to the magnet; there are poles, diverse and opposed, which can be communicated, changed, destroyed and reinforced; the phenomenon of inclination is also observable. this property of the animal body which renders it susceptible to the influence of celestial bodies and to the reciprocal action of the environing ones i felt prompted to name, from its analogy to the magnet, animal magnetism. it acts from a distance without the intermediary of other bodies. similarly to light it is augmented and reflected by the mirror. it is communicated, propagated and augmented by the voice. by applying magnetic plates to the patient s limbs, mesmer effected

EVERBURNING LAMPS

in men, their spirits, minds, and bodies, who by due, careful, and sufficient training, wisdom and experience, have earned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this, as a canopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patent submission to deity, and by active efforts at power, draw down to itself a commission to work wonders, and so do "not as other men do" the great tendency of the modern times has been to reduce all men to a level, a dead level, of mediocrity, an effort fatal to the supremacy of individuals, and which has tended to discourage r

EVIL AND UNCLEAN SPIRITS

d perversion of the sephiroth, the fallen restrictions of the universe; the sloughing of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life by the waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass; glistening with green and gold, the colors of vegetation and of growth. banish thou, therefore, the evil and seek th

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

alytic procedures. another way to express the difference is to see saucerianism as a kind of popular religious movement, ufology as a popular (if often na ve) attempt at scientific inquiry. traditionally, ufologists have functioned as the contactee movement s fiercest critics. the contactee movement envisions a densely populated cosmos with hosts of advanced, wise space people linked in a kind of celestial united nations, usually called the galactic federation or something like it. a minority of evil extraterrestrials opposes the federation s benevolent mission. both sides have representatives on earth, individuals who pass as normal earthlings but who are in fact aliens. many were placed here generations ago and have lived on this planet through many incarnations, patiently waiting to be

ngley fairy photographs: a re-appraisal of the evidence. folk- lore 84 (summer: 89 103. smith, paul, 1991. the cottingley fairies: the end of a legend. in peter narvaez, ed. the good peo- ple: new fairylore essays, 371 405. lexington: university press of kentucky. the council william lepar of north canton, ohio, channels the council, a single voice speaking for twelve souls communicating from the celestial level of the god-made heavenly realms. this, the council says, is the only time in all of history that human beings have been contacted in this way. since the original, involuntary contact in the early 1970s, the council has generated hundreds of thousands of words of discourse. l e par heads the sol association for res e a rch, a nonprofit, tax-exempt organization. it publishes a new s

nted planet. greenwich, ct: fawcett publications, 1975. the eighth tower. new york: saturday review press/e. p. dutton and company, 1975. the mothman pro p h e c i e s. new yo rk: sa t u rday re v i ew press/e. p. dutton and company, 1988. disneyland of the gods. new york: amok press, 1969. the principle of transmogrification. flying saucer review 15, 4 (july/august: 27 28, 31. khauga khauga is a celestial being whom william ferguson met in an out-of-body state while meditating on the evening of january 12, 1947. traveling at the speed of consciousness, he found himself on mars within ten seconds. khauga met him on his arrival, remarking that he had something to say about the observations that we have made of your planet. he also wanted ferguson to pass on some messages to his fellow earth

FAUST

he bell; and every prayer was fervent bliss. a sweet, uncomprehending yearning drove me to wander on through wood and lea, and while a thousand tears were burning, i felt a world arise for me. of youth s glad sports this song foretold me, the festival of spring in happy freedom passed; now memories, with childlike feeling, hold me back from that solemn step, the last. sound on and on, thou sweet, celestial strain! the tear wells forth, the earth has me again! chorus of disciples. though he, victorious, from the grave s prison, living and glorious, nobly has risen, though he, in bliss of birth, creative joy is near, ah! on the breast of earth we are to suffer here. he left his very own pining for him we miss; ah! we bemoan, master, thy bliss! chorus of angels. christ is arisen out of corrup

ling round the highest peaks. hand in hand clinging, in a glad ring unite, soaring and singing, feeling a pure delight. godlike the yearning, confident be; for whom we re yearning, him shall ye see. angels [soaring in the higher atmosphere, bearing faust s immortal part. lo! rescued is this noble one from evil machination; who e er aspiring, struggles on, for him there is salvation" and if to him celestial love its favouring grace has given, the blessed host comes from above and welcomes him to heaven. the younger angels. roses sainted women spended, penitent through mercy glorious, helped to make the fight victorious, that the lofty work be ended, that be won this spirit-treasure. demons shrank in sore displeasure, devils fled the roses flinging. not with wonted hell-pangs stinging, love

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ional, sixpointed form of the tree of life comprised of two interfacing pyramids. the sefer yetzirah provides one of the two vastly different sets of names commonly found in the qabalah for the spheres (called sefiroth) on the tree (the other set comes from the sefer hazohar. the names for the sefiroth in the sefer yetzirah are based on elements (spirit of living elohim, air, fire, water, on four celestial heads of messiah, and on the six directions. these and the other correspondences that the book gives for the spheres and gates on the tree will be discussed in detail later in the book like the three innermost core texts of the sefer hazohar, the sefer yetzirah stands out within primary qabalistic literature for the depth, terseness, and obscurity of its language, and for its wealth of m

n the sifra detzniyutha. the greater holy assembly is the entire tree of ten sefiroth. the lesser holy assembly is the upper seven sefiroth only. the profound ideas and wonderful mystical allusions presented in the three core texts will be discussed in detail later on. 43' 8: h" 2: 2 2:e 8, among the principal works of the written qabalah, significant material is devoted to the description of the celestial chariot (hbkrm, merkabah, or throne of glory of el shadai. the chariot is generally an allusion to the tree of life, and especially to the four sefiroth in the central matrix of the three-dimensional tree of perfection. these four are collectively referred to as the inner court of the tree. the lord hvhy is variously said to be riding in the chariot and seated upon the throne in the simi

throne of glory of el shadai. the chariot is generally an allusion to the tree of life, and especially to the four sefiroth in the central matrix of the three-dimensional tree of perfection. these four are collectively referred to as the inner court of the tree. the lord hvhy is variously said to be riding in the chariot and seated upon the throne in the similitude of a man (i.e. adam kadmon, the celestial man. in the ketuvim (writings) of the jewish scripture (called tanakh, this material is concentrated in the books of ezekiel 1-3, 8, 10 and isaiah 6. specific verses in these books yield a three-dimensional, six-pointed form of the tree similar to the one delineated by the sefer yetzirah. each of these tree forms contains distinctly different representations of the four inner court sefir

noch ben yared into metatron, known as the youth (rn, nar) to whom the lord hvhy revealed the deepest secrets, and whom the lord hvhy made the operational manager of this universe.19 metatron, chief of the angels, is referred to in the tanakh (notably in proverbs 22.6 and job 32.6, as well as the zohar (i.223b. iii enoch, the hebrew book of enoch, contains a long discourse on the ascension of the celestial chariot by rabbi ishmael, the last high priest before the destruction of the first temple of jerusalem. the ascension of rabbi ishmael drew vigorous protests from some of the high angels, who objected to the admission of his relatively impure human spirit to the supernal world of emanation (called atziluth. when high angels get too close to the supernal sefiroth in the world of atziluth

before the destruction of the first temple of jerusalem. the ascension of rabbi ishmael drew vigorous protests from some of the high angels, who objected to the admission of his relatively impure human spirit to the supernal world of emanation (called atziluth. when high angels get too close to the supernal sefiroth in the world of atziluth, their wings burn. the ascension by rabbi ishmael of the celestial chariot is a narrative allegory for the mystical ascent of the central column of the tree. 44' 8: h" 2: 2 2:e 8% another obscure but important treatise included among merkabah literature is the sefer raziel hagadol (book of raziel the great),20 which contains a subtext within it called the sh ir qoma or measure of the divine body. the sh ir qoma presents copious lists of divine names and

within itself is a play of the divine arising from an unfathomable whim- 0' virtually all books on the subject of the qabalah feature one or more forms of the map of consciousness known as the tree of life. the tree of life objectively represents the physiospiritual entirety of both the individual soul, or microcosm created in the image of elohim, and the divine soul, or macrocosm as the body of celestial man (adam kadmon ]vmdk ,da. thus, the hebrew word adam (mda, lit. man, like the word purusha in sanskrit, denotes both the individual person and the supreme persona of the divine self. and upon the likeness of the throne was the appearance of adam upon it from above. 15 as touched upon earlier, the tree of life is the qabalistic equivalent of the tantric chakras (see figure 1.3 on page 4

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

e of god had filled the holy place, the divine love divinus cupido)1 began to speak through the lips of hermes. all descends from heaven, from the one who is the all, by the intermediary of the heaven. attend carefully to this, with full application of your divine intellect, for the doctrine of the divinity is like a torrential flood coming down from the heights with violent impetuosity. from the celestial bodies there are spread throughout the world continual effluvia, through the souls of all species and of all individuals from one end to the other of nature. matter has been prepared by god to be the receptacle of all forms; and nature, imprinting the forms by means of the four elements, prolongs up to heaven the series of beings. all species reproduce their individuals, whether demons

nce and honour. for he goes into the nature of a god as though he were himself a god; he has familiarity with the race of demons, knowing that he is of the same origin; he despises that part of his nature which is only human for he has put his hope in the divinity of the other part.3 man is united to the gods by what he has of the divine, his intellect; all other creatures are bound to him by the celestial plan 1 c.h, ii, pp. 296-355* fad, p. 297. 3 ibid, pp. 301-2. 35 ficino's "pimander" and the "asclepius" and he attaches them to himself by knots of love. this union of gods with men is not for all men but only for those who have the faculty of intellection. thus alone among creatures, man is double, one part like god, the other formed of the elements. the reason why man was condemned to

his son" according to lactantius, who regards this as one of the passages in which hermes prophesies christianity).2 but there had to be another being who could contemplate what god had made and so he created man. seeing that man could not regulate all things unless he gave him a material envelope he gave him a body. thus man was formed from a double origin, so that he could both admire and adore celestial things and take care of terrestrial things and govern them. the soul of the gods is said to be all intellect, but this is true only of the superior gods, for there are many gods, some intelligible, some sensible. the chief or principal gods are as follows (i here combine two passages on the principal gods. the ruler of heaven is jupiter; and through the intermediary of heaven he dispense

by holy and divine rites, so that the idols had the power of doing good and evil" these terrestrial or man-made gods result from a composition of herbs, stones, and aromatics which contain in themselves an occult virtue of divine efficacy. and if one tries to please them with numerous sacrifices, hymns, songs of praise, sweet concerts which recall the harmony of heaven, this is in order that the celestial element which has been introduced into the idol by the repeated practice of the celestial rites may joyously support its long dwelling amongst men. that is how man makes gods.3 hermes adds as examples of such gods, the worship of asclepius, of his own ancestor, hermes, and of isis (implying the cult of the statues of these divinities; and he mentions here, too, the egyptian worship of an

d called the sermo perfectus contained the final initiation into the religious cult practised by the holy hermes. and that cult involved the practice of astral magic. the statues in the temples, the "terrestrial gods, were animated by knowing the occult properties of substances, by arranging them in accordance with the principles of sympathetic magic, and by drawing down into them the life of the celestial gods by invocations. so it would become a legitimate practice for a philosopher, even a devout practice associated with his religion, to "draw down the life of the heaven" by sympathetic astral magic, as ficino advised in his work on magic, the de vita coelitus comparanda. the rehabilitation of the asclepius, through the discovery of the corpus hermeticum, is, i believe, one of the chief

he constellations and stars of the heavens. for the all was one, united by an infinitely complex system of relationships. the magician was one who knew how to enter into this system, and use it, by knowing the links of the chains of influences descending vertically from above, and establishing for himself a chain of ascending links by correct use of the occult sympathies in terrestrial things, of celestial images, of invocations and names, and the like. the methods and the cosmological background presupposed are the same whether the magician is using these forces to try to obtain concrete material benefits for himself, or whether he is using them religiously, as in the hieratic magic described in the asclepius, for insight into the divine forces in nature and to assist his worship of them

FRATER ELIJAH ANGELS OF CHAOS

ptian her name means the number seven (sefekh, she was the primordial goddess of the seven stars. 393 is the number of a highly secret ophidian formula concealed in the name of an extra-terrestrial entity known as aossic. the integers 393 (3+9+3=15=1+5=6, the number of the sun or solar phallic energy" so we see a unity between these concepts. a phoenix-type returner, a conflagration, bablon and a celestial relation, with some correlation with aossic) and empowered with solar phallic energy (set as midnight sun. an interesting note (with some biblio-mancy) is that in the last page of chapter 7 of nightside of eden page 76, grant brings reference to "the book of dyzan, and then this heralds chapter 8 (the number of submind and chaos. there also seems to be some relation to watery primordial

FREEMASON BLUEBOOK

ng us as living stones for that spiritual building, that house not made with hands, eternal in the heavens. second section. the badge of a mason. the lamb has in all ages been deemed an emblem of innocence. he, therefore, who wears the.lambskin as a badge of masonry, is thereby continually reminded of that purity of life and conduct which is essentially necessary to his gaining admission into the celestial lodge above, where the supreme architect of the universe presides. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (8 of 76 [11/22/1999 11:51:54 am] third section. a lodge is a certain number of masons duly assembled, having the holy bible, square and compasses, with a charter or warrant empowering them to work. the form of a lodge* the supports of a lodge. our instit

the globes. the globes are two artificial spherical bodies, on the convex surface of which are represented the countries, seas, and various parts of the earth, the face of the heavens, the planetary revolutions, and other particulars. the sphere, with the parts of the earth delineated on its surface, is called the terrestrial globe; and that with the constellations, and other heavenly bodies, the celestial globe. the use of the globes. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (16 of 76 [11/22/1999 11:51:55 am] their principal use, beside serving as maps to distinguish the outward parts of the earth, and the situation of the fixed stars, is to illustrate and explain the phenomena arising from the annual revolution, and the diurnal rotation of the earth round its o

ounds. this art, by a series of experiments, is reduced to a demonstrative science, with respect to tones and the intervals of sound. it inquires into the nature of concords and discords, and enables us to find out the proportion between them by numbers. astronomy is that divine art, by which we are taught to read the wisdom, strength and beauty of the almighty creator, in those sacred pages, the celestial hemisphere. assisted by astronomy, we can observe the motions, measure the distances, comprehend the magnitudes, and calculate the periods and eclipses of the heavenly bodies. by it we learn the use of the globes, the system of the world, and the preliminary law of nature. while we are employed in the study of this science, we must perceive unparalleled instances of wisdom and goodness

r, that his tongue and actions may pronounce thy glory. make him steadfast in thy service; grant him firmness of mind; animate his heart and strengthen his endeavors. may he teach thy judgments and thy laws, and be a true and faithful servant. bless him, o lord, and bless the work of his hands. accept us in mercy. hear thou our prayer. forgive our transgressions; and, finally, receive us into the celestial i dge above, where thou forever reignes amen. response.so mote it be. ins. officer to master elect, still kneeling. you will repeat after me your official obligation: i solemnly promise, upon the honor of a mason, that in the office of master of_ lodge, i will, according to the best of my maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (39 of 76 [11/22/1999 11:51:55 a

d brother, farewell. thou art at rest from thy labor. raised by the supreme grand master's word may you hereafter share the honors of perfection, the joys of bliss immortal. chaplin:let us pray. our gracious father, with a glorious faith in the resurrection we consign the body of our brother to its grave. comfort us in our afflictions; forgive us all that thou seeth amiss; bring us finally to the celestial lodge above to be with thee forevermore. amen. response: so mote it be. chaplin: the lord bless you and keep you. the lord make his face to shine upon you and be gracious unto you. the lord lift up his countenance upon you and give you peace. and unto him, the king eternal, immortal, invisible, the only wise god, be glory and honor forever and ever. amen the lodge escorts the mourners to

llowship that unites masons in friendship and good will. it teaches the spiritual values of life that lie beyond the physical senses. masonry confronts the fact of death with the greater fact of faith in the immortality of the soul. masons believe sincerely that when life on earth comes to a close, the soul is translated from the imperfections of this mortal sphere to that allperfect glorious and celestial lodge above, where god, the grand architect of the universe, presides. with these truths and convictions our brother was well acquainted. though perfection of character is not of this world, yet we are persuaded that our brother sought to live by these truths and principles of masonry; that they sustained and supported him; and that by them his life was made richer, fuller and more meani

FULLER J F C SECRET WISDOM OF THE QABALAH

he rays of this thought; there-fore all thoughts are images of god's thought, and the more spiritual, alive, our consciousness becomes, the more perfect are these images, which are not illusions but symbols of reality. simon ben yohai stretched out his hands and cried: secret wisdom of the qabalah page 15 now ponder well upon all that i have this day revealed unto you! and know that none of these celestial palaces are light, nor are they spirits, nor are they souls, nor are they any form that may be seized hold of by any of the senses. know that the palaces are thoughts-seen through curtains. take away the thought, and the palace becomes nothing that the mind can grasp nor the imagination picture! and know, finally, that all the mysteries of the faith lie in this doctrine: that all that ex

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

ad no image, and to whom they prayed for only two things-"a sound mind in a sound body" they had, however, a lesser god--probably the same as the "lord (masculine) of the jews, to whom they petitioned for rain, fair weather, and all the minor accessories of existence. upon the walls of the houses of the chinese is a tablet to which they pay their devotion. on this tablet is the name of the "high, celestial, and supreme god" the principal word which this tablet contains is "tien" of this chinese deity barlow says "the chinese recognize in tienhow, the queen of heaven nursing her infant son. connected with this figure is a lotus bud, symbol of the new birth. originally in chaldea and in egypt, only one supreme god was worshipped. this deity was figured by a mother and her child, as was the g

aucon appears the goddess isis sitting on the lotus. her head, upon which is a globe, is surrounded by a radiant circle which evidently represents the sun. on the reverse side is ieu, the word "which is the usual way of the ecclesiastical authors reading the hebrew word jehovah" referring to this from montfaucon, godfrey higgins observes "here isis, whose veil no mortal shall ever draw aside, the celestial virgin of the sphere, is seated on the self-generating sacred lotus and is called ieu or jove"[32] she has also the mystic number 608 which stands for the deity. her breasts show plainly that it is a female representation, although connected with the figure appears the male emblem to indicate that within her are contained both elements, or that the universe is embodied within the female

other, ammon the father, and chons the infant life derived from the other two. mout is identical with neith, but she has become the wife as well as the mother of ammon. directly below this conception of the deity is a triad representing less exalted attributes, or lower degrees of wisdom, under the appellations of sate, kneph, and the child anouk; and thus downward, through the varying spheres of celestial light and life involved in their theogony are observed the divine creative energies represented under the figures of mother, father, and the life proceeding therefrom, until, finally, when the earth is reached, isis, osiris, and horus appear as the representation of the creative forces in human beings, and therefore as the embodiment of the divine in the human. the deity invoked in all t

d that there is at present "no means of determining the precise meaning of the cuneiform hea, which is babylonian rather than assyrian" but that it is doubtless connected with the arabic hya, which is said to mean "life" or the female principle in creation. this deity is the god of "glory" and of "giving" titles which during the earlier ages of human existence belonged to the queen of heaven, the celestial mother. the representation of the god amun or amun-ra, which superseded the triune deity, kneph, sate, and anouk at thebes, and from which in assyria doubtless proceeded the trinity, amun, bel-nimrod, and hea, is supposed to be identical with the greek zeus, which means the sun. this god is represented by a female figure seated on a throne. it is crowned with two long feathers, and in th

miah, had no higher conception of a god than that indicated by an upright stone, is shown by that prophet when he accuses the entire house of israel "their kings, their princes, and their priests, and their prophets" of "saying to a stock, thou art my father; and to a stone, thou hast brought me forth" that the people could not, or would not, be prevailed upon to renounce the queen of heaven, the celestial mother, is seen in jer. vii, 17, 18 "seest thou not what they do in the cities of judah and in the streets of jerusalem? the children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven and to pour out drink offerings unto other gods" also in jeremiah xliv "then all the men which knew that their wives had burned incense unto

by the sword and by the famine "and when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her and pour out drink offerings unto her without our men" that the above represents a quarrel in which the women of judah openly rebelled against the worship of the "lord" at the same time declaring their allegiance to the female deity, the celestial mother, queen of heaven, is only too evident, the curse pronounced upon them by jeremiah, in the name of the lord, having little effect upon them to change their purpose "therefore, hear ye the word of the lord, all judah that dwell in the land of egypt; behold, i have sworn by my great name, saith the lord, that my name shall no more be named in the mouth of any man of judah in all the

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

re are certain general characteristicsinmrwaite's work which are extremely typical of the current tendencies of mysticism, and which demand an emphatic protest. first, for example, there is his endless insistence, prominent in his verses and especially prominent in his preface, on the fact that only a few can enter into hisfeelings;that he writes for a select circle of the initiated. this kind of celestial snobbishness is worse than mere vulgarity.whenwe hear a man talking at great length about the superiority of his manners to those of his housekeeper,wefeel tolerably certain that he is not a gentleman; similarly, when we hear a man insisting endlessly upon the superior character of his sanctity to the sanctity of the multitude, we feel tolerably certain that, whatever else he may be, he

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

vebeen seen in time by other, more ambitious, members of the s.r.i.a. nor was that all that hockley recorded. in addition to his '30 volumes' of conversations with angelic beings and departed human spirits he transcribed verymany unpublishedmanuscripts onalchemy,the kabbalah, talismanic magic, and on magical invocations, includingdrrudd'sninehierarchiesa/angels,which containsthe'18great calls and celestial invocations of the tables of enoch. thus, within the society of rosicrucian freemasons were to be found the rituals, and adepts with both the knowledge and will to use them, that lay at the very heart of themagicalsystemof the golden dawn. but spiritualism and freemasonry were not the only currents of thought in english occultism. in1875a third and even more influential movement made its

GILBERT THE MAGICAL MASON

rtain men, their spirits, minds, and bodies, who by due, careful, and sufficient training, wisdom and experience, have earned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this,asacanopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patient submission to deity, and by active effortsutpower, draw down to itself a commission to work wonders, and so do'notas other men do .thegreat tendency of the modern times has been to reduce allmen to a level, a dead level of mediocrity, an effort fatal to the supremacy of individuals, and which has tended to discourage researc

bacchus, or the later christ of our own faith. you must all have observed from days of childhoodthatour pantomime exhibits four characters always and alone, and these four are closely repre255 sentative of humanity and the principles of man when man is viewed as a quaternary being.thecharacters, masks or personae are harlequin, colum255 bine, clown and pantaloon, and if we consider man as partly celestial and partly terrestrial, we may look upon him as already suggested as being of fourfold essence, recognising, for example, a ray of divinity--the spirit, the human soul, the animal soul or the passional element, and the material body; thus showing two higher principles from the celestian world and two from mundane sources. you will recall the harlequin, who is always veiled and is carryin

avel eastward for safety, but instead he journeyed to the west, with unfortunate results. at the end of william lilly'schristian astrology,edition 1647, there is a valuable catalogue of astrol255 ogical books. john gadbury was a pupil of william lilly. he became a famous astrologer and published a series of almanacs; he died in 1691. he published hisgenethlialogia, or doctrineofnativities,in 1658;celestial ambassador,1656;nativityofking charles the first,in 1659, and thenatureofprodigiesin 1660. francis barrett was the author ofthe magus,published in london in 1801; it is a compendium of the occult lore of his time. the printing of the hebrew words teems with errors. in 1828 there appearedthe manualofastrology,by raphael, which contains coloured prophetic pictures; it is a sound and compre

GILBERT THE SORCERER AND HIS APPRENTICE

on and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yettenare they called. seven are the heads, yet an eighth ariseth, seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but the serpent of the temptation is that of the tree of knowledgeofgoodand evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with. green and gold, the colour of vegetation and of growth: banish thou therefore the evil and seek the

es of the old astrologers and the characteristics which they affixed to [he star groups give us a267 great clue. i have not anything like time to go intoitnow;butanyonewho has the patience to followitout can easily do so, andifyou look at the direction of the earth's axis, look at the characteristics of the constellations round the pole star and the characteristics of the constellations round the celestial equator, you will see sorrow, suffering, tribulation, and trial, tbe characteristics of this material plane, and you will see many other things, all of which interpreted will give you a very exact account of the materialist man or woman, the dangers, the troubles, the sufferings that are in store for them. on the other hand, look in precisely the same way at the pole of the ecliptic and

GNOSTIC HANDBOOK

ansfiguration, the two paths, the mysteries and the mystery of the melchisedek priesthood. 10 the seven stages of salvation first steps:repentance, first steps:detachment and controlled awareness, first steps:study, conviction and emotion, faith and education, baptism, initiation, the anointing and living the life of a gnostic:overcoming the dialectic system and life on the path 11 the secret way celestial transfiguration, going beyond the law, the parfait, wisdom from india, the secret of the qadesh and the bridal chamber 12 restoring the bible restoring the bible, what about the old testament? bible narratives, multiple levels of truth and continuing revelation, 13 the gnostic apostolic church churches and temples, the use of ritualism, the monastic life, the gnostic tradition: a brief h

aracteristics. however, due to our own limitations we cannot conceptualise that someone or something may be moving them "flatland. to the inhabitants of space in general and h.c. in particular this work is dedicated by a humble native of flatland in the hope that even as he was initiated into the mysteries of three dimensions having been previously conversant with only two so the citizens of that celestial region may aspire yet higher and higher to the secrets of four five or even six dimensions thereby contributing to the enlargement of the imagination and the possible development of that most and excellent gift of modesty among the superior races of solid humanity preface to flatland if we for a moment accept the reality of the great chain of being, then we can theorise that the universe

, and of the holy spirit and we say that the father, the son and the spirit are united in power. for the son is the intelligence, reason and wisdom of the father and the spirit is an effluence, as light from fire. in the same way we recognize that there are other powers which surround matter and pervade it. athenagoras generally speaking the ancient gnostics primarily viewed christ as an eternal, celestial power, the logos with which it is possible to have an intimate, personal relation, since our higher consciousness is made in its image. for this reason, gnostics stressed the experience union with the divine and showed little interest in the historical jesus, whom it has always been impossible to know in a concrete sense or even accurately in a historical sense. jesus christ, sun of god

st be traveled! the gnostic handbook page 91 therefore if any man be in christ, he is a new creature: old things are passed away; behold, all things are become new. 1 corinthians 5:17 the two paths the first path is known as the terrestrial path or that of the dove. there are actually two paths within the process of transfiguration. before anyone can enter the path of the serpent of wisdom or the celestial path they must have passed through the terrestrial first. the terrestrial path is the path of rebirth for most gnostics, it is a demanding way which transforms the dialectic into the very substance of the treasury of light. in the new testament it is the path of the called. in the secret teachings of valentinus those who enter the path of the dove are known as psychics, while those who f

e those who follow the secret path of the serpent are known as pneumatics. the path of the dove has seven stages. these seven stages illustrate the process of the terrestrial path, after the gnostic has worked through these stages he can rightly be called a child of the treasury of light. at this point, depending on his destiny, he will reincarnate and teach and assist others or he will enter the celestial or secret path. the destiny of those who remain as children of the dove is to be reborn as immortal beings living on the restored light world which will be the replacement for earth. the earth will be rectified and return to the static kingdom and will exist in a dimension of light populated by those of the terrestrial path of rebirth. the mysteries..and to make plain to everyone the adm

ians 5:32, the administration of the mystery (ephesians 3;9) and in many other verses. this teaching was the gnostic handbook page 92 an esoteric gnosis which was not available until its revealing after the death of jesus. this teaching was a special wisdom for a certain class of initiate. the divine will would call certain people from the path of terrestrial salvation to enter a new way, that of celestial deification. and that is the nexus of this new specialized teaching, that some of the initiates would be called to become part of the god family, in other worlds, gods themselves! this special path is known as the celestial path, the path of the serpent of wisdom or the path of the chosen ones. initiates on this path were known in some traditions as parfait or perfected ones. this secret

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

r life streams which operate within these alternate realities. to get a more comprehensive picture we should discuss each plane in detail. the divine plane this is the point of origin, the matrix from which all universal systems evolve. it is the plane of kether in the kabbalah and on a more tangible level, the dimension from which the source of light originates. this is the goal for those on the celestial path. the seven planes. four worlds traditional lifeforms (rosicrucian (kabbalah. divine plane. atziluth. source of all light. plane of virgin spirits. atziluth. gods. plane of divine spirit. briah. arch angels. plane of life spirit. briah. arch angels. plane of thought. yetzirah. angels. desire plane. yetzirah. angels. physical world. assiah. human spirits. from briah through to assiah

this centre. it is the centre of sexual fire, and when the base centre is activated and force is manifested at this level it must be totally controlled so that the energies continue on upwards towards redemption. loss of control can mean destruction or obsession, a relevant maxim here is that "all acts of sex are acts of power. related to this characteristic is the mystery of the terrestrial and celestial paths, while both paths have much in common they activate the energy centres in different ways using very different technologies. the very things that are forbidden to those of the terrestrial path are used by those of the celestial to achieve liberation. the commendation given to the church is for standing strong in the time of tribulation and persecution. this refers again to the great

of the archons, battling against the seven planets and fallen webs and traps. after navigating through gnostic theurgy page 84 the fallen kingdom it can, because of its light nature, shed its lower skin and pass through the cross or barrier and return home to the pleroma. the practices of this buddhist sect are esoteric in nature and have much in common with the secret techniques used within the celestial path of the gnostic tradition. this tradition is also found reflected in the secret chariot or merkeva mysticism of the kabbalistic tradition. seven days of re-creation another tradition which expresses this process of re-creation is found hidden within the creation tale of genesis. emanuel swedenborg, the great swedish mystic, taught that hidden with the seven days of creation was a des

rely this does not apply to modern fundamentalist christians who are supposedly reborn by a quick prayer at a revival meeting! gnostic theurgy page 127 no, being reborn is being transformed from one substance to another! the two paths there are two paths within the process of transfiguration. the first path is known as the terrestrial path (or that of the dove, the second that of the serpent (the celestial path. before anyone can enter the path of the serpent of wisdom (or the celestial path) they must have graduated from the terrestrial path first. the terrestrial path is the path of rebirth for most gnostics. it transforms the dialectic into the very substance of the treasury of light. in the new testament it is the path of the called. in the secret teachings of valentinus, those who ent

e very substance of the treasury of light. in the new testament it is the path of the called. in the secret teachings of valentinus, those who enter the path of the dove are known as psychics, while those who follow the secret path of the serpent are known as pneumatics (fig 35) the two paths terrestrial path sacred law immortals on new spiritual earth. path of the dove, terrestrial, called ones. celestial path mysteries mastery of terrestrial path- initiation and deification -perfection on earth. path of the serpent of wisdom, celestial, chosen ones, parfait. fig 35 gnostic theurgy page 128 the path of the dove has seven stages (fig 36. these seven stages illustrate the process of the terrestrial path. only after the gnostic has worked through these stages can he rightly be called a child

elestial, chosen ones, parfait. fig 35 gnostic theurgy page 128 the path of the dove has seven stages (fig 36. these seven stages illustrate the process of the terrestrial path. only after the gnostic has worked through these stages can he rightly be called a child of the treasury of light. at this point (depending on his destiny, he will reincarnate, teach and assist others, or he will enter the celestial or secret path. the destiny of those who remain as children of the dove is to be reborn as immortal beings living on the restored earth. the earth will be rectified and return to the static kingdom and shall exist in a dimension of light populated by those of the terrestrial path of rebirth. the mysteries..and to make plain to everyone the administration of this mystery, which for ages p

GOETIA LUCIFERIAN

hank- jack ehrhardt, ms. napper, frater scorpius nokmet, frater a.s.l, dana dark, a special thank you to fellow initiate marie buckner, ugly shyla and mother, robert mahar, shemyaza of immortal coil designs, magus books and all of the brothers and sisters of the order of phosphorus. lucifer triumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of the e

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

ancient egyptian god of darkness, chaos and isolation) satan is the adversary, whose symbol can be viewed as a forked stave which rises in the noon-tide sun. belial north (from bliol, a wicked one. belial is the spirit of the earth, created second after lucifer/azazel as a powerful angel. belial is a powerful daemonic and angelick spirit and initiator, and is associated with both the infernal and celestial) the sub-princes are (and should be considered shadow forms of the infernal princes) samael east (being the angel of fire who is azazel. samael is the demon prince who is married to lilith and father of tubal-cain. the root word of samael is sml, which translates idol or image) azael west (associated with azrael, the angel of death or the egyptian anubis, the god of the dead. azael repre

the initiatory intent then this is a building point of character associated with the spirit therein. daemonic spirits/djinn are the phantasms which congress and communicate with those who partake of the infernal sabbat, the conclave of witches and sorcerous beings of night-walking dreaming gnosis. daemonic (demonic) spirits are often fallen angels; those who have tasted from the golden cup of the celestial realm of lucifer, and by falling into the infernal realms have learnt the dark ways of their own sorcerous making. such daemonic forces are but in some ways mirrors of our self, we must gain by association and invocation. this, by this work alone, will strengthen and develop the very self of the sorcerer, the ever changing luciferian and promethean essence from which the body and mind it

promethean essence from which the body and mind it itself a grand grimoire of shadowed knowledge. our soul must be enflamed as the serpent and must work accordingly as the devil in flesh, the tester of the limits and the initiator upon earth. work always with a goal in mind and do not dabble with the spirits of the goetia. you have been warned. working with angelic spirits angelic(k) spirits are celestial or empyrean forces, based primarily in the element air. they are commonly associated with lucifer and are the higher articulated solar and lunar shadow forms of the initiatic guide, by one conjoined with the demonic spirit the self develops in balance, rather than repression and self-deception. such angels are fallen, and contain a demonic or infernal aspect to their character. approach

rdians who lead one to the threshold (azazel, shaitan. spirits should be invoked as how lucifer would command by resolve and silent perception. do not act upon impulse; rather refine your thought to work for you. consider the higher articulation of the spirit and how this may associate with the balanced aspects of the self. in most cases the demonic is in relation to the angelic, a combination of celestial and infernal aspects. when invoking either daemonic or angelic spirits, one must control every thought based on the desire and will, not to mention the impulses which may come forth. in most cases, the sorcerer will feel differently as he or she invokes the force that is the mind moves with inspiration under the spirit summoned. 13 such methods of invocation act not in mere possession in

GOLDEN DAWN RITUALS A

rchangels on the paths 3. practical workings with the schemhamphoresch 4. telesmatic figures 5. 6. 7. 8. 21. the advanced meditation of rah ynda end of second stage. the adept must now pass examination on [c] and [e. tarot [n [n1 [p [o [q [r [f] 21. tarot description of 78 cards (symbology and meaning [n] 22. major arcana series [n1] 23. tarot: tabular view of dominion of symbols of book t in the celestial heavens, and operation and rules of the tree of life as projected in a solid sphere [p] 7 24. tarot: the astronomical correspondences [o] 25. tarot: method of divination (opening of the key [q] 26. tarot: tabulated rules [r] the adept must now pass an examination on. concourse of forces [t [x [s [h [y] 27. forty-eight enochian calls [t] 28. attributions of the enochian tablets- n.o.m- of

GOLDEN DAWN RITUALS K

f the watchtower of the north (replaces the chain upon the ox head. takes the incense, goes to the west of altar, faces east, raises it, and draws equilibrium spirit pentagrams, saying "exarp bitom (draw active pentagram) hcoma nanta (draw passive pentagram) in the names and letters of the mystical tablet of union, i invoke ye, ye divine forces of the spirit of life. i invoke ye, ye angels of the celestial spheres whose dwelling is in the invisible. ye are the guardians of the gates of the universe! be ye also the watchers of our mystic vault. keep far removed the evil and the unbalanced; strengthen and inspire the initiates, so that we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place be pure and holy, so that we may enter in and become partakers of

GOLDEN DAWN RITUALS U1

n on demand. it contains nothing of 2 the microcosmic man thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of man is called "the magical mirror of the universe" for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to the man. this sphere surroundeth a physical body of the man as the celestial heavens do the body of a star and a planet, having their forces mirrored in its atmosphere. therefore, its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, all the ten sephiroth are projected in the form of a tree of life as in a solid sphere. a man's physical body is within the ten sephiroth projected in a sphe

GOLDEN DAWN RITUALS Z1

the lamen is partially explained in the portal ceremony thus "the hierophant's lamen is a synthesis of trapt to which the calvary cross of six squares, forming the cube opened out, is fitly referred. the two colours, red and green, the most active and the most passive, whose conduction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of o and n. the reconciling yellow unites with blue in green which is the complimentary color to red and with red, in orange which is the complementary color to blue. the small inner circle placed upon the cross alludes to the rose that is conjoined therewith in the symbolism of the rose and cross of our order. but in addition to this, it represents the blazing light of the o of

sea of solomon. on the tree of life, it embraces nine of the sephiroth, exclusive of rtk. dwsy and twklm form the triangle below, with the former as the apex, and the latter as the base. like the caduceus, it further represents the three elements of n, m and o. the crescent is n which is above the firmament, the circle is the firmament, and the triangle is the consuming o below, as opposed to the celestial o symbolized by the upper part of the caduceus" in addition to this explanation, the cup represents the receptacle and collector of the more fluidic forces of the light, and is the symbol of an inexhaustible bowl of libation from which reservoir the adept may draw the reserved forces of the light, which is a matter that again calls for meditation. the lamen of the dadouchos is thus expla

GOLDEN DAWN RITUALS ZAM10

and i in him. mine is the lotus, as i rise as hoorpokratist from the firmament of waters. my throne is set on high. my light is as that of ra in the firmament of nu. i am the center and the shrine, the silence and the eternal light of the godhead. beneath my feet they rage in dumb impotence. for i am hoorpokratist, the lotus-throned lord of silence. were i to say, come up upon the mountains, the celestial waters would flow at my word, and the celestial fires would surge forth in torrents of fierce flame. for i am ra enshrouded, kephra unmanifest to man. i embody my father hoor, the might of the avenging god, and my mother isis, eternal wisdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom, all light, all powe

the avenging god, and my mother isis, eternal wisdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom, all light, all power. hoorpokratist, thou art the nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense

GOLDEN DAWN RITUALS ZAM20

voke ye, ye angels of the watchtower of the north. step 10 go to the center altar and face east. replace pantacle. take incense, go west of altar, face east, raise it, and trace the active equilibrating spirit pentagram. say "exarp, bitom" trace the passive equilibrating spirit pentagram, saying "hcoma, nanta. in the names and letters of the mystical tablet of union, i invoke ye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are the guardians of the gates of the universe; be ye also the watchers of my mystic sphere. remove and banish far the evil; strengthen and inspire me that i may preserve unsullied this my body, as the abode of the mysteries of the holy one. let my sphere be pure and holy so that i may be able to enter into the center of my being, and becom

GOLDEN DAWN RITUALS ZAM21

ine which standeth in the center of the earth. behold! he is in me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he c

rors, let us first seek always in all things true wisdom, the summun bonum, the stone of the philosophers. our order is dedicated to healing, not to hurting, to helping, not to hindering, to the higher genius the true will and the great work. but let us remember the blood of the martyrs, and let us always commit to defending this temple, this order and all those who in innocence seek the true and celestial light with whatever force necessary. let us kneel "oh lord of the universe, the vast and mighty one, into thy hands do we place our hopes and our trust, for without you, our lord, we are hopeless and defenseless. unto thee sole wise, sole merciful one, be thou praised and glorified for ever and ever. thou alone art lord, thou alone art holy, thou alone art king of all that is seen and un

GOLDEN DAWN RITUALS ZAM22

hat the power of ra may manifest through thee, i give thy body the life of spirit. step 14 make the passive and active spirit pentagrams, and the rose cross symbol. vibrate powerfully the enochian exhortation used in the portal ceremony. say: in the name of hyha, alga, and by all the names and letters of the mystical tablet of union, i command ye, o ye forces of eth. i invoke ye, ye angels of the celestial sphere, whose dwelling is in the invisible, to give me of your light forever. bind unto this creature of talismans the ethereal splendour of your realm so that it may become a living creature well fitted to receive the incarnation 18 of the divine. give it life and energy, i beseech thee, so that always it may manifest unto me the glorious quality of trapt. the charge against evil step 1

GOLDEN DAWN RITUALS ZAM7

shrine which standeth in the center of the earth. behold! he is me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth, and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

cks, huge dagger-like monoliths more than twelve feet high had been sunk hilt-first into the red earth of the altiplano. the effect was of a giant stockade, almost 500 feet square, rising about twice as far above the ground as the sunken temple had been interred beneath it. had the kalasasaya been a fortress then? apparently not. scholars now generally accept that it functioned as a sophisticated celestial observatory. rather than keeping enemies at bay, its purpose had been to fix the equinoxes and the solstices and to predict, with mathematical precision, the various seasons of the year. certain structures within its walls (and, indeed, the walls themselves, appeared to have been lined up to particular star groups and designed to facilitate measurement of the amplitude of the sun in summ

f tiahuanaco. these, he says, were based solely and exclusively on the difference in the obliquity of the ecliptic of the period in which the kalasasaya was built and that which it is today .1 what exactly is the obliquity of the ecliptic, and why does it make tiahuanaco 17,000 years old? according to the dictionary definition it is the angle between the plane of the earth s orbit and that of the celestial equator, equal to approximately 23 27 at present .2 to clarify this obscure astronomical notion, it helps to picture the earth as a ship, sailing on the vast ocean of the heavens. like all such vessels (be they planets or schooners, it rolls slightly with the swell that flows beneath it. picture yourself on board that ship as it rolls, standing on the deck, gazing out to sea. you rise up

of a great metronome: a constant, almost imperceptible, nodding, perpetually changing the angle between yourself and the horizon. now picture the earth again. floating in space, as every schoolchild knows, the axis of daily rotation of our beautiful blue planet lies slightly tilted away from the vertical in its orbit around the sun. from this it follows that the terrestrial equator, and hence the celestial equator (which is merely an imaginary extension of the earth s equator into the celestial sphere) must also lie at an angle to the orbital plane. that angle, at any one time, is the obliquity of the ecliptic. but because the earth is a ship that rolls, its obliquity changes in a cyclical manner over very long periods. during each cycle of 41,000 years the obliquity varies, with the preci

by ocelotonatiuh, the jaguar god: during that sun lived the giants that had been created by the gods but were finally attacked and devoured by jaguars. the second sun is represented by the serpent head of ehecoatl, the god of the air: during that period the human race was destroyed by high winds and hurricanes and men were converted into monkeys. the symbol of the third sun is a head of rain and celestial fire: in this epoch everything was destroyed by a rain of fire from the sky and the forming of lava. all the houses were burnt. men 9 from the vaticano-latin codex 3738, cited in adela fernandez, pre-hispanic gods of mexico, panorama editorial, mexico city, 1992, pp. 21-2. graham hancock fingerprints of the gods 104 were converted into birds to survive the catastrophe. the fourth sun is

mankind.26 is it a coincidence that uaana, in the mayan language, means he who has his residence in water ?27 let us also consider tiamat, the sumerian goddess of the oceans and of the forces of primitive chaos, always shown as a ravening monster. in mesopotamian tradition, tiamat turned against the other deities and unleashed a holocaust of destruction before she was eventually destroyed by the celestial hero marduk: she opened her mouth, tiamat, to swallow him. he drove in the evil wind so that she could not close her lips. the terrible winds filled her belly. her heart was seized, she held her mouth wide open, he let fly an arrow, it pierced her belly, her inner parts he clove, he split her heart, he rendered her powerless and destroyed her life, he felled her body and stood upright on

, p. 275. graham hancock fingerprints of the gods 163 to an end, amid global destruction, on 4 ahau 3 kankin: 23 december ad 2012 in our calendar. the function of the long count was to record the elapse of time since the beginning of the current great cycle, literally to count off, one by one, the 5125 years allotted to our present creation.24 the long count is perhaps best envisaged as a sort of celestial adding machine, constantly calculating and recalculating the scale of our growing debt to the universe. every last penny of that debt is going to be called in when the figure on the meter reads 5125. so, at any rate, thought the maya. calculations on the long count computer were not, of course, done in our numbers. the maya used their own notation, which they had derived from the olmecs

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

us with clues and building blocks. some are geniuses, some saints; a few are absolute scoundrels. all are fascinating. what follows is a thumbnail sketch of some of these individuals, listed alphabetically. aaron, rabbi y. n. ibn, also known as yonah fortner.rabbi ibn aaron was a key figure in the 1950s and 1960s in the new york city area ufology circle centered around the saucers and unexplained celestial events research society s (saucers) discussion and lecture committee. rabbi ibn aaron collaborated with the late dr. john j. robinson in the consultants committee on semitic philology. a satirist of some talent, ibn aaron collaborated on the i go to see series, which took a wickedly mirthful look at various ufo personalities, cults and groups. rabbi ibn aaron s key contribution, however

layne, who was said to be in frequent communication with the great white brotherhood, is highly suggestive that he was one of those who introduced the cipher into ufo trance-channeled contactee lore. layne was also writing about flying discs before kenneth arnold s sightings. he also introduced the idea of channeled masters to ufology. moseley, james w, the founder of the saucers and unexplained celestial events research society (saucers. since 1954 he has published some variation of saucer news. for many years moseley was the primary mover and shaker in ufology in the new york area. he was a fixture on early talk radio programs, and was an intimate collaborator with the late gray barker. the wealthy son of a u. s. army general, moseley has always approached the ufo mystery with a note of

a show for free. in the process of looking at the then-unpolluted skies, the babylonian, mayan, chinese and egyptian astronomers and magi developed both a vast and complex mythology of gods and heroes and a means of foretelling the future, or, as they would have it, the will of heaven. in time they would also learn that knowledge of the sky led to the ability to predict the seasons and impressive celestial events, such as lunar and solar eclipses. with this knowledge came power over humanity, and the magi were not mere philosophers and stargazers, but priest-kings favored by the gods with the foreknowledge of agricultural cycles, then fast becoming the basis of life and death for civilization. that other, irregular events were noted as well can be defined as the beginning of ufology. no do

ty, and the magi were not mere philosophers and stargazers, but priest-kings favored by the gods with the foreknowledge of agricultural cycles, then fast becoming the basis of life and death for civilization. that other, irregular events were noted as well can be defined as the beginning of ufology. no doubt to some extent we can explain such events in terms of comets and supernov. however, these celestial occurrences leave unexplained such events as the mythos surrounding the star sirius and the knowledge of its dark star neighbor, or semi-aquatic beings called the oannes (oannes were considered visitors from the sirius region who taught on earth and left behind a divine mythos and a priesthood awaiting their return. they are known to the sumerians and their babylonian successors, and to

ise de vigini re s famous table of combinations, used in cryptography, it was known as the right and averse table of combinations of the letters, revealed to us in cornelius agrippa s seminal magnum opus, the three books of occult philosophy, from renaissance times. later it was badly paraphrased by one of the foundation authors of the western occult revival, francis barrett, in his the magus, or celestial intelligencer. these, in their turn were influenced by abraham abulafia s rational tables of ziruph. while working on the typesetting of the second revised edition of secret cipher of the ufonauts, i have seen an interesting film, and run across some interesting items elsewhere dealing with the idea of art being used to conceal messages. in fact, some of the early work presented on the a

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

summary: lnconclusive. 1 probably saw the astral counterpart of the table but can not be sute. suggestions: 1 needto try this esercise again while standing.my mirad wandered tonight and 1 had a hand time concentrarting. 82 invocation vs evocation i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. aleister crowley, libersamekh i invokeye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are theguardians of the gates of the universe, be ye aleo the guardians of this mystic sphere. let my sphere be pure and holy so that i may enter in and become a partaker of the secrets of the light divine. the golden dawn's watchtower ceremony technically, to invoke means to "call in" whereas to evoke means to "call forth" under normal cir

-koh-rnah) in the names and letters of the mystical tablet of union, i invoke you, angels who are divine forces of the spirit of life. 91 then vibrate the four names of the elements. feel the angels of the tablet of union rising up from within you. step 7. make the sigas of the rending of the veil (reference "rending and closing the veil" later in this manual) and say, i invoke you, angels of the celestial spheres, whose dwelling is in the invisible. you are the guardians of the cates of the universe. may you also be the guardians of this mystic sphere. keep away the evil and the unbalanced. strengthen and inspire me so that 1 may preserve in purity this abode of the mysteries. let my sphere be pure and holy that i may enter in and become a partaker of the secrets of the light. feel all of

GREY W G CONDENSATION OF KABBALAH

as produced as some time-space-event in physical terms at the world of 4. assiah orexpression. here things become located with very definite placement, such as light sky at noon over this place on earth, wet ocean of salt sea in such a size, depth and locality, hard metal of iron at that particular place in this era and quantity. all this process was said to be governed by planetary or some other celestial phenomena, one per sphere as usual. this entire productive process is one of commencing vaguelywith a single idea, then focussing it into clearer and finer detail with each step until it becomes a definite finalised factor of our existence in this world. we ourselves are part of this creation, and we should see each other in that light. it is the yhvh process in us. when kabbalists had a

of their thinking than to the hebrew inventors. at one time the tree-design was only an obscure item of hebrew occult philosophy which could be classed as heretical rather than orthodox. the bulk of early kabbalists were concerned with calculations and speculations about orders of spirits and astrological influences which they had inherited from assyrian and egyptian sources. this involved other celestial phenomena and everything related to early cosmic curiosity amongmankind. thewestern kabbalist has been concerned with what it does and how it works. if anyone should enquire what use the tree of life and kabbalism might be in our modern times, the simplest answer is that this study sets out a scheme whereby god comes down to man by powers and principles, and shows us how we may return to

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ies. that of india is finely wrought like the greek, but i think the greek has the same advantage over it that i awarded to the german as compared with the celtic: a certain theosophic propensity betrays itself in the indians as well as celts, which in the fulness of greek and german myth falls more into the background. it seems worthy of notice, that to the indian gods and goddesses are assigned celestial dwellings with proper names, as in the edda. among the gods themselves, brahma's creative power resembles wuotan's, indra is akin to donar, being the wielder of lightning and the ruler of air and winds, so that as god of the sky he can also be compared to zio. the unison of our wish with the notion embodied in manoratha (p. 870) deserves attention. nerthus answers to bhavani (p. 255, hal

violence to the christian belief in god's omnipresence and omniscience; but it preface. xxxix is a very pleasing fancy, that of the gods in person walking the earth unrecognised, and dropping in at the houses of mortals. even the odyssey 17, 485-7 alludes to such wanderings, in which is found the loftiest consecration of hospitality: a man will be loth to turn away a stranger, under whose guise a celestial god may be visiting him. a greek myth with details appears in the story of orion: three gods, zeus, poseidon, hermes (some say zeus, ares, hermes= donar, zio, wuotan) take lodging with hyrieus, and after being feasted, give him leave to ask a favour; he wishes for a son, and they create him one much in the same way as kvasir was engendered (p. 902, conf. 1025n. ovid s fasti 5, 495 535. h

d britain proved receptive of protestant opinion; and how favourable to it a great part of france was, where german blood still held its ground. as in language and myth, so in the religious leanings of a people there is something indestructible. gods, i.e. a multiplication of the one supreme incomprehensible deity, could only be conceived of by germans as by others under a human form (p. 316, and celestial abodes like earthly houses are ascribed to them. but here comes a difference, in this reluctance to exhibit the immeasurable (that magnitude coelestium) in visible images, and confine it between earthly walls. to make a real portrait of deity is clean impossible, therefore such images are already prohibited in the old test. decalogue; ulphilas renders eibcoxov by galiug or galiuga-gu's (

to be seductive and sinful: and thus was forged the legend of the venus-mount. their ancient ofl'erings too the "wasscnberg p. 72. creuzer's symb. 2, 98. i fear eudbeck bad the boldness to adapt the legend of adonis (p. 949n) to oden- conf' frau welt' dame world, in conrad's poem p. 196 seq. vol. iii. e 948 spectres. peo^jle did not altogether drop, but limited them to tlie slieaf of oats for the celestial steed, as even death (another hunter, p. 845-6) has his bushel of oats found him (p. 844. when horn again as heroes, the gods retained their genuine old character undimmed. thus we see dietrich, ekliart, artlivr, charles, waldemar, palnatohe, nay, king christian, significantly incorporated in the roving company, without the slightest detriment to their dignity or repute among the people

lready 'his angels) was banished into darkness. luke 10, 18: ioewpovv top a-aravav? aatpairrjv ix rov ovpavov iteaovta, as the lightning darts into the ground, whereas a falling star usually affords a pleasing image (p. 722. at the same time, this revolt of the devil and his companions must be supposed to have had a higher antiquity. thus arose the doctrine of a satanic empire in rivalry with the celestial, a doctrine that daily met with more acceptance: the evil spirits maybe the weaker side and suffer 'defeat, but they go about enlisting wicked men, and seek thereby to replenish their host. compacts are made with the devil, and he aids his confederates even during their eai'thly life. from another side, the conversion of the heathen itself contributed to expand and diversify the prevaili

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

over the world, and perceived nothing but war and wrong among men, he sent two giants wanda and weyas (water and wind) upon the sinful earth, who laid all things waste for twenty nights and days. looking down once 1 conf. the capture of the soothsaying marmennil, p. 434. 2 dzieje starozytne narodu litewskiego, przez th. narbutta. wilno 1835. 1, 2. 580 ceeation. more, when he happened to be eating celestial nuts, pramzirnas dropt a nutshell, and it lighted on the top of the highest moun tain, to which beasts and several human pairs had fled for refuge. they all climbed into the shell, and it drifted on the flood which now covered all things. but god bent his countenance yet a third time upon the earth, and he laid the storm, and made the waters to abate. the men that were saved dispersed th

to the temple, is suggestive of a similar carrying of water in a sieve, of which there is some account to be given further on. plutarch (in numa 9) makes out that new fire was obtained not by friction, but by in tercepting the sun s rays in clay vessels destined for the pur pose. the greeks worshipped hestia as the pure hearth-flame itself.1 but lemnos, the island on which zeus had flung down the celestial fire-god hephaestus, 3 harboured a fire-worship of its own. once a year every fire was extinguished for nine days, till a ship brought some fresh from delos off the sacred hearth of apollo: for some days it drifts on the sea without being able to land, but as soon as it runs in, there is fire served out to every one for domestic use, and a new life begins. the old fire was no longer holy

las an actual jule, jole (rota. it is worthy of notice, that in some parts of schleswig they used at christmas-time to roll a wheel into the village. and this was called at \rille juul i by, trundling yule into town; outzen sub. v. i6l,.p. 145. sun. moon. 703 like the giant, the god (wuotan, the sky) has but one eye, which is awheel and a shield. in beow. 113.5 bedcen godes is the sun, the great celestial sign. 1 with this eye the divinity surveys the world, and nothing can escape its peering all-piercing glance 3, all the stars look down upon men.3 but the on. poets, not content with treating sun, moon and stara as eyes of heaven, invert the macrocosm, and call the human eye the sun, mooiv or star of the skull, forehead, brows and eyelashes -y they even call the eye th shield of the fore

or lucky star. from this guidance, this secret sympathy of dominant constellations, fate can be foretold. conversely, though hardly from native sources, it is said in the renner 10984 that every star has an angel who directs it to the place whither it should go. 1 swem die sternen werdent gram, dem wirt der maue lihte alsam. frid. 108, 3. 722 sky and stars. there is a pious custom of saluting the celestial luminaries before going to bed at night (sup. i, 112, and among the mod. greeks, of offering a prayer when the evening star is on the rise. according to the edda, all the stars were sparks of fire from muspells-heim, that flew about the air at random, till the gods assigned them seats and orbits, sn. 9. sgem. 1. ignited vapours, which under a starry sky fall swiftly through the air like

ing (sn. 21, and heimdallr is the appointed keeper of the bridge; he guards it against hrimthurses and mountain-giants, 2 lest they make their way over the bridge into heaven, sn. 18. 30. the whole conception is in keeping with the cars in which the gods journey through heaven, and the roads that stretch across it (conf. p. 361. it was christianity that first introduced the 0. test, notion of the celestial hew being a sign of the covenant which god made with men after the rain of the deluge: ohg. reganpocjo, as. scurboga, shower-bow, csedm. 93, 5. meanwhile some ancient superstitions linger still. the simple folk imagine, that on the spot where the rainbow springs out of the ground, there is a golden dish, or a treasure lies buried; that gold coins or pennies drop out of the rainbow. when

en. veihsis (propugnaculum) from veihan (pugnare; so that it ex presses profectus, successus, the forward movement of time, and is near of kin to ohg. dihsmo, dehsmo (profectus, probably also to dihsila (temo, our deichsel, as ?isl, thill, for which we may assume a goth]?eihslo)?eihsla, the apparatus by which the waggon is moved on. schmeller 4, 294 cleverly connects terao itself with tempus: the celestial waggon-thill (p. 724) marks the movement of nocturnal time (varro 7, 72-5, and)?eihsla becomes a measure like the more general j?eihs. even if the connexion of the two latin words be as yet doubtful, that of the two gothic 790 time. 791 ones can hardly be so. but now, as the goth, freilis has no representative in the other teutonic tongues, and in return the ohg. zit, as. tid, on. ti& se

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

uch. brain.the physical organ for the objective functioning of the mind. mind can, however, make many manifestations without the use of the brain. breath of life.in rosicrucian teachings this term is used to refer to nous. it is a combination, so to speak, of both the vital life force and cosmic consciousness.(see nous and vital life force. brotherhood, great white.(see great white brotherhood) c celestial sanctum.a cosmic meeting place for all minds of the most highly developed and spiritually advanced members and workers of the rosicrucian fraternity. it is the focal point of cosmic radiations and thought waves from which radiate vibrations of health, peace, happiness, and inner awakening. the celestial sanctum is a concentration of the spiritual selves of all those members who seek cosm

f seeing the illustrious amenhotep iv initiated as a grand master, and the honor of assisting in the initiation of the successor to amenhotep iv. the best known work attributed to hermes is the divine pymander, or the shepherd of men. hierarchy.a group of persons or things arranged into a progressive order according to their authority or other determined qualities. mystically, this alludes to the celestial hierarchy or a group of spiritual or allegorical beings arranged into nine orders of three triads each. these nine orders constitute a kind of celestial ladder, the most spiritually advanced or highest triad being the one most approximate to the cosmic mind, and each of the others being of a lesser advanced stage. hypnotism.a subject it is well to approach carefully and in detail. there

HAMIL THE ROSICRUCIAN SEER

ecome 'conscious of the communication, and agree in the accuracyofthe conversa255 tions ascribed to them' and to which they did in fact furnish their part, and in defaultofthis for concluding that the 'unreality of the supposed perception is at once obvious, and we have214therosicrucianseeris made out in favour of m. cahagnet's statements, and he will be prepared to reconsider the secrets of the 'celestial telegraph' but if the communication cannot be obtained at home or at paris, and thedistanceof mexico is required to 'lend enchantment to theinterview;'then it is contended that this spiritual intercourse with the brother of m. lucas was simply a spectral illusionbythe aid of clairvoyance, and the dialogue but 'a coinage of the brain' and then itfollowsnext that the faculty, which at one

on had to be made calling on both the spirit of the crystal and the protection of god. one of hockley's invocations survived in a notebook once in the possession ofmrj.watkins and was copied from there by gerald yorke.]thefollowing call for the crystal was given to me on the roth july 1834 by my friendmrjames elliott the astrologer who received it frommrjohnworsdalesm.of lincoln the author of the celestial philosophy 8 vo; genethliac astrology 8vo 1796, nativity 1819; this call has been used with great success by him, but my friendmrelliott who would be his own seer, but could never obtain any visions, shortly before his death, gave me the call and also his crystal..thedivine call probatumestf[red] h[ockley] i humbly desirethee,0 lord god, my most merciful and loving god, the giver of all

ially oblige myself by these presents firmly& faithfully and without deceit to t.w.>icrystal stone or glass and to fulfil his commands truly in all things wherein i can by the virtue of all the names of god and by virtue wherewith the sun and moon were darkened and my planet and the celestial characters thereof and principally by this seal binding most solidly. in witness of which guilty person he commanding i have signed this present obligation with mine own seal to which ialwaysstick close."thename of the person who wishes to obtain the spirit in the crystal.ro6therosicrucianseertheoperator must have the seal and character of the spirit he would invoke. also the pentacle an

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 them into a beryll glass. also clavis angelicae containing the 18 great calls and celestial invocations of the table of enoch [two copies of this manuscript are extant.]theschemham-maphora or seventy-two mystical verses of the psalms of david used by the antient rabbies when invocating by the urim and thummim. transcribed from reuchlin by fred. hockley [another copy of this manuscript is recorded as m297* but it has since disappeared.]secretwriting31 1833 musaeum hermeticum et

HANDBOOK OF EGYPTIAN MYTHOLOGY

facts. the south of the country often went without rain for many years at a stretch. when rain did 2 handbook of egyptian mythology come, it was in the form of violent desert storms that could lead to destructive flash floods. the usually cloudless skies made it particularly easy for the egyptians to observe the stars and planets. much early mythology may have developed to explain the movement of celestial bodies. the habitable part of egypt was effectively a giant oasis created by the nile and its annual flood, which is known as the inundation. every year a combination of melting snows and monsoon rains in the mountains of ethiopia caused a huge increase in the amount of water in the nile. when the swollen river reached egypt, it flooded all the low-lying land in the nile valley and delta

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

eath. others may have been intended to be spoken by the deceased king as he entered the afterlife. in this type of incantation, the king took on the role of many different deities. around 200 deities are mentioned in the pyramid texts. some are the major deities already known from cult temples, such the fertility god min and the creator goddess neith. others are entities such as snake deities and celestial ferrymen who inhabit a complex and intensely imagined realm of the gods. the most frequently mentioned deities are anubis, atum, geb, horus, isis, nephthys, nut, osiris, ra, seth, shu, and thoth (see deities, themes, and concepts. these include most of the deities who make up the ennead of heliopolis, and it is often argued that the pyramid texts largely represent the theology of the sol

nts in the egyptian creation story and even provide evidence for egyptian views about the end of the world (see return to chaos under linear time in mythical time lines. the creator god atum-ra and his offspring shu and tefnut are particularly prominent. many texts deal with transformations of the sun god into various forms. a new element is a stress on the dangers faced by the sun god during his celestial voyages, such as attacks by the chaos monster apophis. the prominence of the solar cult leads some egyptologists to believe that the coffin texts were, like the pyramid texts, mainly generated by the priests of heliopolis. other egyptologists point to the huge range of deities that feature in this collection and see the coffin texts as being more representative of regional traditions.29

criptions of the afterlife. underworld books were true in the sense that they were thought to be effective in bringing about a desired state. 57. in a forthcoming book, crowns in egyptian funerary literature symbols of royalty, rebirth, and destruction, katja goebs suggests that the myth of the destruction of mankind evolved from a myth of the sun god s reabsorption of the powers of all the other celestial beings, just as the sun appears to swallow up the stars at dawn. 58. for translations of a selection of these hymns, see hymns and prayers to amun-re: the apogee of ancient egyptian religious thought, in j. l. foster, hymns, prayers and songs: an anthology of ancient egyptian lyric poetry, ed. susan tower hollis (atlanta, 1995, 55 79. the problem of the nature of the relationship between

. in the new kingdom, the cult of amun was combined with that of the creator sun god ra. amun-ra was worshipped as the king of the gods and creator of the world and its inhabitants. in his chief cult temple at karnak in thebes, amun, lord of the thrones of the two lands, ruled as a divine pharaoh. unlike other important deities, amun does not seem to have been thought of as living in some distant celestial realm. his presence was everywhere, unseen but felt like the wind. his oracles communicated the divine will to humanity. amun was said to come swiftly to 100 handbook of egyptian mythology figure 20. amun-ra visits a queen to sire a divine child. the couple are supported by the goddesses serqet (left)and neith (right. line drawing of a relief in luxor temple (art resource) help egyptian

HEAVEN HELL

being partially lighted by the setting sun, and the eastern end by the rising sun. from the pictures in the book am-tuat and the book of gates we learn that a river flowed through the tuat, much as the nile flowed through egypt, and we see that there were inhabitants on each of its banks, just as there were human beings on each side of the nile. at one place the river of the tuat joined the great celestial waters which were supposed to form the source of the earthly nile. how, or when, or where the belief arose it is impossible to say, but it seems that at a very early period the inhabitants of egypt thought that the souls of the dead when they departed from this world made their way into the tuat, and took up their abode there, and long before the dynastic period the tuat was regarded thr

amulets, talismans, etc. in the earliest times of all the souls of p. 91 the dead remained in the "other world" which belonged to their town or city, but when osiris attained to the supreme power over the dead, it was only natural that departed spirits should flock from all parts of egypt to his kingdom, wherein the beatified enjoyed a life very much like that which they had lived upon earth. the celestial kingdom of osiris, that is to say, sekhet-hetepet or sekhet-aaru, was originally a copy of some very fertile region in the delta, and, to the very end of the period of native egyptian rule, the egyptian paradise consisted of green fields intersected by streams of living, i.e, running water, with abundant crops of wheat and barley, and its appearance represented a typical middle-delta lan

ight of the boat, lift up their voices and weep. in return for the lands which were given them by osiris, in the possession of which they were confirmed by afu-ra, these gods have certain duties to perform, viz, to take vengeance upon the fiend seba, to make nu to come into being, and to cause hapi to flow. from this it appears that seba possessed at times power over nu, that is to say, the great celestial watery mass which was the source of the river nile in egypt; to destroy this fiend was all-important, for without water the inhabitants of the tuat could not live, and the cessation of the flow of the nile would cause the ruin and death of the people of egypt. it is interesting to note the connexion of the nile with the chief domain of osiris, and it is, no doubt, a reminiscence of the p

to the book of gates. the boat of afu-ra next passes through the gate of bekhkhi, which is guarded by the monster serpent p. 169 [paragraph continues] set-hra, and is towed over this division, or hour, by the gods of the tuat. the region is a remarkable one, and it certainly forms part of the kingdom of the sun-god of annu, or heliopolis. at one end of the long lake, or pool, which represents the celestial waters of nu (vol. ii, pp. 225, 226) stands the god "who dwelleth in nu" and in the lake itself we see four groups of beings in human forms who are called "bathers (herpiu "floaters (akiu "swimmers (nubiu, and "divers (khepau. the gods who tow the boat call on the dwellers in this division to praise the soul of ra, which is in heaven, and his body, which is on earth; for heaven is made y

s for heads, and carrying arrows, four carrying javelins, and four carrying bows (vol. i, p. 210, 211. the serpent is the "watcher of the tuat in the holy place of khenti-amenti" and the weapons carried by the twelve gods are to enable them to protect afu-ra against his enemies in this region. to p. 174 the right of the path of afu-ra are twelve lakes of water, which are intended to represent the celestial watery abyss of nu, from which the nile on earth was supposed to obtain its supply. at, one end of the scene is horus, who leans on a staff, and addresses the beings who are seen plunging, and swimming, and floating in the various lakes (vol. i, pp. 226, 227, and bids them to come to hap-ur, and promises them that their members shall not perish, nor their flesh decay. who the beings in t

elfth division of the tuat. ii. eastern vestibule of the tuat, or the antechamber of the world of light according to the book am-tuat. the twelfth division, or hour, or city, is called kheper-kekiu-khau-mestu, the name of its gate is then-neteru, and the hour-goddess is maa-nefert-ra; it is the "uttermost limit of thick darkness" i.e, it is not a part of the tuat proper, and it contains the great celestial watery abyss nu, and the goddess nut. who is here the personification of the "womb of the morning" so soon as the sun-god passes from the thighs of nut he will enter the matet boat, and begin his course in the world of light. we see afu-ra in his boat as before, and in the front of it is the beetle of khepera, under whose form the god is to be re-born. the space in front of the boat is f

HELENA BLAVATSKY NIGHTMARE TALES

d most powerfuldeity in the rig-veda* but the god had denied male heirs to his worshipper, and this made the king veryunhappy* it is only much later in the orthodox pantheon and the symbolical polytheism of thebrahmans that varuna became poseidon or neptune- which he is now. in the vedas he isthe most ancient of the gods, identical with ouranos of the greek, that is to say apersonification of the celestial space and the infinite gods, the creator and ruler of heaven andearth, the king, the father and the master of the world, of gods and of men. hesiod's uranusand the greek zeus are one. nightmare talesthe blue lotus21 "alas" he wailed, every morning while performing his puja to the lesser gods "alas! what avails it to be thegreatest king on earth when god denies me an heir of my blood. whe

HELENA BLAVATSKY THE KEY TO THEOSOPHY

first in "the meadows of hades" as plutarch calls the kamaloka, then in devachan, was part and parcel of the performances during the sacred mysteries, when the candidates for initiation enacted the whole drama of death, and the resurrection as a glorified spirit, by which name we mean consciousness. this is what plutarch means when he says: and as with the one, the terrestrial, so with the other celestial hermes doth dwell. this suddenly and with violence plucks the soul from the body; but prospina mildly and in a long time disjoins the understanding from the soul (proserpina, or persephone, stands here for postmortem karma, which is said to regulate the separation of the lower from the higher principles: the soul, as nephesh, the breath of animal life, which remains for a time in kamalok

educated men, at least, had the fine spiritual perceptions of coleridge, who shows how intuitional he is in some of his comments. hear what he says with respect to the probability that "all thoughts are in themselves imperishable" if the intelligent faculty (sudden 'revivals' of memory) should be rendered more comprehensive, it would require only a different and appropriate organization, the body celestial instead of the body terrestrial, to bring before every human soul the collective experience of its whole past existence (existences, rather. and this body celestial is our manasic ego -ooo- on the reward and punishment of the ego page 65 the key to theosophy- hp blavatsky.txt q. i have heard you say that the ego, whatever the life of the person he incarnated in may have been on earth, is

entire oblivion of every sad event, aye, to the smallest painful thought, that took place in its last life as a personality, leaving in the soul-memory but the reminiscence of that which was bliss, or led to happiness. plotinus, who said that our body was the true river of lethe, for "souls plunged into it forget all" meant more than he said. for, as our terrestrial body is like lethe, so is our celestial body in devachan, and much more. q. then am i to understand that the murderer, the transgressor of law divine and human in every shape, is allowed to go unpunished? a. who ever said that? our philosophy has a doctrine of punishment as stern as that of the most rigid calvinist, only far more philosophical and consistent with absolute justice. no deed, not even a sinful thought, will go un

r. all this seems as contradictory as it is puzzling; nevertheless, there are hundreds of people, even in europe, who realize all this perfectly, for they comprehend the ego not only in its integrity but in its many aspects. finally, if i would make myself comprehensible, i must begin by the beginning and give you the genealogy of this ego in a few lines. q. say on. a. try to imagine a "spirit" a celestial being, whether we call it by one name or another, divine in its essential nature, yet not pure enough to be one with the all, and having, in order to achieve this, to do purify its nature as to finally gain that goal. it can do so only by passing individually and personally, i.e, spiritually and physically, through every experience and feeling that exists in the manifold or differentiate

he bodies which they formed" these atoms, he taught, were primarily put in page 143 the key to theosophy- hp blavatsky.txt motion by nous (universal intelligence, the mahat of the hindus, which nous is an immaterial, eternal, spiritual entity; by this combination the world was formed, the material gross bodies sinking down, and the ethereal atoms (or fiery ether) rising and spreading in the upper celestial regions. antedating modern science by over 2,000 years, he taught that the stars were of the same material as our earth, and the sun a glowing mass; that the moon was a dark uninhabitable body, receiving its light from the sun; and beyond the aforesaid science he confessed himself thoroughly convinced that the real existence of things, perceived by our senses, could not be demonstrably p

espectively srotapatti, sakridagamin, anagamin, and arhat, or the four classes of aryas, correspond to the four paths and truths. aspect the form (rupa) under which any principle in septenary man or nature manifests is called an aspect of that principle in theosophy. astral body the ethereal counterpart or double of any physical body-doppelg nger. astrology the science which defines the action of celestial bodies upon mundane affairs, and claims to foretell future events from the positions of the stars. its antiquity is such as to place it among the very earliest records of human learning. it remained for long ages a secret science in the page 145 the key to theosophy- hp blavatsky.txt east, and its final expression remains so to this day, its esoteric application only having been brought

HP LOVECRAFT A DARK LORE

eputation, and have kept close track of your correspondence with our friend. i am, of course, one of the men who have become allied with the outside beings visiting our planet. i met them first in the himalayas, and have helped them in various ways. in return they have given me experiences such as few men have ever had "do you realise what it means when i say i have been on thirty-seven different celestial bodies- planets, dark stars, and less definable objects- including eight outside our galaxy and two outside the curved cosmos of space and time? all this has not harmed me in the least. my brain has been removed from my body by fissions so adroit that it would be crude to call the operation surgery. the visiting beings have methods which make these extractions easy and almost normal- and

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

n diameter and fifty feet high, with low archways opening around all parts of the circumference but one, and that one yawning cavernously with a black, arched aperture which broke the symmetry of the vault to a height of nearly fifteen feet. it was the entrance to the great abyss. in this vast hemisphere, whose concave roof was impressively though decadently carved to a likeness of the primordial celestial dome, a few albino penguins waddled- aliens there, but indifferent and unseeing. the black tunnel yawned indefinitely off at a steep, descending grade, its aperture adorned with grotesquely chiseled jambs and lintel. from that cryptical mouth we fancied a current of slightly warmer air, and perhaps even a suspicion of vapor proceeded; and we wondered what living entities other than pengu

HP LOVECRAFT HYPNOS

gs it would be low in the northeast. in the summer it would be nearly overhead. in the autumn it would be in the northwest. in winter it would be in the east, but mostly if in the small hours of morning. midwinter evenings seemed least dreadful to him. only after two years did i connect this fear with anything in particular; but then i began to see that he must be looking at a special spot on the celestial vault whose position at different times corresponded to the direction of his glance-a spot roughly marked by the constellation corona borealis. we now had a studio in london, never separating, but never discussing the days when we had sought to plumb the mysteries of the unreal world. we were aged and weak from our drugs, dissipations, and nervous overstrain, and the thinning hair and be

HP LOVECRAFT THE WHITE SHIP

of loveliness, with steepled towns nestling in verdant valleys, and with the golden domes of gigantic cities glittering on the infinitely distant horizon. and i viewed by moonlight the sparkling sea, the crystal headlands, and the placid harbor wherein lay anchored the white ship. it was against the full moon one night in the immemorial year of tharp that i saw outlined the beckoning form of the celestial bird, and felt the first stirrings of unrest. then i spoke with the bearded man, and told him of my new yearnings to depart for remote cathuria, which no man hath seen, but which all believe to lie beyond the basalt pillars of the west. it is the land of hope, and in it shine the perfect ideals of all that we know elsewhere; or at least so men relate. but the bearded man said to me, bewa

the titanic spray of a monstrous cataract, wherein the oceans of the world drop down to abysmal nothingness. then did the bearded man say to me, with tears on his cheek "we have rejected the beautiful land of sona-nyl, which we may never behold again. the gods are greater than men, and they have conquered" and i closed my eyes before the crash that i knew would come, shutting out the sight of the celestial bird which flapped its mocking blue wings over the brink of the torrent. out of that crash came darkness, and i heard the shrieking of men and of things which were not men. from the east tempestuous winds arose, and chilled me as i crouched on the slab of damp stone which had risen beneath my feet. then as i heard another crash i opened my eyes and beheld myself upon the platform of that

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

odlooking witch would have been caught dead in salem! the shape of witchcraft, in history and in legend, has been as varied as the imagination of the witch or personality involved dared. little in common can be seen between snow white's beautiful but wicked stepmother with her "mirror, mirror, on the wall" and joan of arc with her dedication to a cause, unrelenting drive, thirst for adventure and celestial voices. and certainly these two women would never have felt a rapport with mythology's medea, the sorceress who, when scorned by jason, gifted his new and very much younger love with a gown of magical cloth that burned as fire. however little there may be to bind these women in a community of interests, it is not too difficult to categorize them by virtue of the "esprit de corps" that mo

ISIS UNVEILED

ill not even stop to consider the alleged millions of spiritualists; for the majority lack the courage to break away from their respective religious denominations. these are the back-door nicodemuses. and now with hlate let us inquire. what is truth? where is it to be searched for amid thb multitude of warring sects? each claims to be based upon divine revelation, and each to have the keys of the celestial gates. is any one of them in possession of this rare truth? or, must we exclaim with the buddhist philosopher "there is but one truth on earth, and it is unchangeable: and this is that there is no truth on it" though we have no disposition whatever to trench upon the ground that has been so exhaustively gleaned by those learned scholars who have shown that every christian dogma has its o

p. 315. note. 104. cot. betw. rd. and seience, p. 52. lata and chiru ai said, io the egyptian smcred booka. io ba* tqipeand (t. e, been wonhiped) on earth later than thotb, the^4l hemiea, called iviinmgivtm who wrote all tbeir sacred book* according to the command td god or by 'ditine revelation' the oompaukin and inatructor of iiia and onrit wai tboth, or hennca ii, who was an iocunation of the celestial ucnoes. digitizecoy google 60 isis unveiled isis is alao by right the queen of heaven, and ia generally represented carrying in her hand the crux anaata compoaed of the mundane cross and of the staurot of the gnostics, she is a great dea] younger than the celestial virgin, neith. in one of the tombs of the pharaohs that of barneses in the valley of biban- 1-muluk in thebes, champollion j

n dogma accepted hy the chris- tians "that light i am" says fymander, the divinb thodoht "i am the naut or intelligence; and i am thy god; and i am far oldn than the humid principle which escapes from the shadow. i am the germ of thought, the resplendent wobd, the son of god. think that wiiat thus sees and hears in thee, is the verbum of the master, it is the lliou^t, which ia god the father "the celestial ocean, the aethkb, which flows from east to west, is the breath of the father, the life-giving principle, the holt qhost "for they are not at all separated, and their union is life" ancient as may be the ori^ of hermes, lost in the unknown days of egyptian colonization, there is yet a far older prophecy, directly relating to the hindu kriahna, according to the brfthmanas. it is to say th

endously [vthcmenter, and if you faithfully persevere in these things, and provided you oppose to the utmost of your power the heretics which now-a.days are spreading through the wi^d, by which both my worship and that erf the other saints, male and fem^e, are so endangered, you shall enjoy my perpetual protection "in sign heaven the image of myself, cast by celestial hands, and if ye hold it in the tumor to which it is entitled, it will be an evidence to me (rf your obedience and your faith. farewell. dated in heaven, whilst sitting near the throne of my son, in the month (rf december, of the 1534tb year from "maki viboem" the reader should understand that this document is no anti-catholic forgery. the author from whom it is taken" says that the auth

nt, is repieaented as the queen of heaven on the "crescent moon, the emblem of virginity. being before the sun, she almost eclipses its light. than this, nothing could more completely identify the christian mother and child with isis and horus, ishtar, venus, juno, and a host of other pagan goddesses, who have been called 'queen of heaven 'queen of the universe 'mother of god 'spouse of god' the 'celestial virgin' the 'heavenly peace-makn* etc" such pictures are not purely astronomical. they represent the mole god and the female goddess, as the sun and moon in conjunction "the union of the triad with the unit" the horns of the cow on the head of isis have the same significance. and so above, below, outside, and inside the cbristiaii church, in the priestly ganneots. and the religious rites

hose rather eccentric method of (insolation was immortalized in the minor mys- teries is explained by impartial mystagogues quite naturally. ceres- demeter and her earthly wanderings in search of her daughter are the abegorized descriptions of one of the most metaphysico-psychological subjects ever treated of by human mind. it is a mask for the transcend- ent narrative of the initiated seers; the celestial vision of the freed soul of the initiate of the last hour describing the process by which the soul that has not yet been incarnated descends for the first time into matter "blessed is be who, having seen those common concerns of the under- world, knows both the end of life and its divine origin from jupiter" says pindar* taylor shows, on the authority of more than one initiate, that the

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

253 chapter the twenty-ninth. connection between the templars and gnosticism. 266 chapter the thirtieth. rosicrucian origin of the order of the garter. 282 chapter the thirty-first. rosicrucian supposed means of magic through signs, sigils, and figures. 295 chapter the thirty-second. astro-theosophical system of the rosicrucians the alchemic magisterium. 303 chapter the thirty-third. rosicrucian celestial and terrestrial (means of intercommunication. 317 chapter the thirty-fourth. the pre-adamites. profound cabalistic or rosicrucian speculations. 322 xvi contents chapter the thirty-fifth. page. the adapted rosicrucian contemplation. intrusion of sin. ruins of the old worlds. 337 chapter the thirty-sixth. indian mysterious adoration of forms. the unity of the mythologies found in the buddh

ed now in catholic worship, and which are called tapers, from their tapering or pyramidal form, and which, wherever they are seen or raised, are supposed always to indicate the divine presence or influence. this, through the symbolism that there is in the living light, which is the last exalted show of fluent or of inflamed brilliant matter, passing off beyond into the unknown and unseen world of celestial light (or occult fire, to which all the forms of things tend, and in which even idea itself passes from recognition as meaning, and evolves spiring up, as all flame does, to escape and to wing away. vesta, or the fire, was worshipped in circular temples, which were the images, or the miniatures, of the temple of the world, with its dome, or cope, of stars. it was in the atria of the temp

refore, practically inventive) greeks. the foregoing, up to libra, represent the ascending signs, or six of the spokes, so to speak, of the annual zodiacal wheel, circling to the zenith or vertex. the last six signs of the zodiac are called descending signs, and they are the sinister, autumnal, or changing, in reverse, monthly spaces, each of thirty degrees, and again comprising six radii of this celestial wheel, or this ezekiel's wheel. the turning-point is virgo- scorpio, which, until separated in the mythical interruption from without at the junction-point, between ascent and descent, were the same single sign. the latter half (or left wing of this grand zodiacal army, or host of heaven, drawn up in battle array, and headed as, by a figure, we shall choose to say by the archangel michae

t was earliest; for which see the succeeding figure (g) libra (the balances) leads again off as the hingepoint, introducing the six winter signs, which are (g) libra again (h) scorpio (i) sagittarius (j) capricornus (k) aquarius, and (l) pisces. fig. 12 (a) ezekiel's wheel. turning-point libra (the sign libra was added by the greeks) the first six signs, or ascending signs, are represented by the celestial perpendicular, or descending ray, as thus: the last six signs, or descending signs, are represented by the terrestrial ground-line, or horizontal, or equatorial (symbol, or sigma, as thus: the union of these (at the intersection of these rays) at fig. 13. mysteries of the cross. 63 the junction-point, or middle point, forms the cross as thus: fig. 15 (b) cross (c) fig. 16. fig. 17. fig

ted as the place of purification, being, or punishment: the opposite of god, the enemy of god, and, in its results, apart from the spirit of god, which rescues supernaturally from it, the denier of god! this world and its shows nay, life stands mysti110 the rosicrucians. cally as the devil, serpent, dragon, or adversary, typified through all time; the world terrestrial being the ashes of the fire celestial. the torches borne at funerals are not alone for light: they have their mystic meaning. they mingle largely, as do candles on altars, in all solemn celebrations. the employment of light in all religious rites, and in celebration in the general sense, has an overpoweringly great meaning. festival, also, claims flame as its secret signal and its password to the propitious invisible. lights

sses of vegetation and of the growth of the lower orders of animal creation. the philosopher's stone, in one of its many senses may be taken to mean the magic mirror, or translucent 132 the rosicrucians. spirit-seeing crystal, in which things impossible to ordinary ideas are disclosed. know, says synesius, that the quintessence (five-essence) and hidden thing of our stone is nothing less than our celestial and glorious soul, drawn by our magistery out of its mine, which engenders itself and brings itself forth. the term for chrystal, or crystal, in greek, is the following; which may be divided into twin- or half-words in the way subjoined: crust allos. crystal is a hard, transparent, colourless stone, composed of simple plates, giving fire with steel, not fermenting with acid menstrua, cal

JESSUP MK THE CASE FOR THE UFO

ich he is neither the completely dominant nor the supremely intellectual being. huh, he'll never admit it, though: pride. there has been a raging controversy for generations between pro-atlantians and anti-atlantians as regards the antiquity of civilized mankind upon this planet. the archaeological remains of those nuclei civilizations, which have, for 7,000 years or more been recovering from the celestial impact which caused the traditional flood, redistributed the surface soil of the earth, destroyed continents and made new ones, sunk atlantis and mu and raised hob in general, are readily available in quantity. they offer easy materials for study. archaeology and ethnology, sharing with astronomy the feature of being observational and not experimental, have built their entire framework u

we must place the disappearance of the crews of ships, such as the sea bird and the marie celeste; the disappearance of individuals while in the company of their peers. there is not much hypothecating to be done with these. the stories can be told, and the cases lumped together as one big unexplained group of events. no explanation other than that of abduction by intelligently navigated aerial or celestial craft can be advanced: it is almost a case of proof by default. with planes, there is perhaps some added element other than metal fatigue which involves striking some apparently solid object while in the air, or being rent by unimaginable forces just before falling (because of this additional evidence i have put the accidents to planes into a separate section of part three, below) planes

. he may know of this principle but he needs to 41 have a permanent or very close "node" to fathom the thing. or one that frequently touches earth in the same spot or even general area. nowadays such "dead-spots" don't revisit the planetary surface as described& so now this principle cannot be discovered, even if known. the home of the ufo's there seems to be something of periodicity in events of celestial and spatial origin. this has been called to our attention by john philip bessor in the saturday evening post as early as may, 1949; but no one has thus far been able to catalogue and classify enough of this data to determine for certain whether such cycles exist, much less their time period or cause. it is not particularly astonishing that these phenomena should be cyclic, for practicall

r discredited the sightings. these have remained without explanation for many decades, and some for hundreds of years. all of these observations gradually came to be regarded as erratics, to be ignored if possible. astronomers who did not make any such observations liked to call them hallucinations, especially the spindleshaped ones whose configuration did not resemble that of more commonly known celestial objects. mass passages, such as those seen be herschel and bonilla, were laughed off as being bugs, birds or seeds; or at worst, meteor swarms. ship frames, unfinished& being pushed or turned to new base s, during the last war. little effort was made to determine the parallax of such objects, so their distance was never fairly established. we cannot blame the individual astronomer too mu

ed substance at furrackabad, a dark spot observed on the disc of the sun, an earthquake "an unnatural darkness of some duration" and a luminous appearance in the sky that looked like an aurora borealis. 1855: a series of explosions in the sky, fall of debris, slag, cinders, powder, discolored rain, reported at and near crieff, england. recurrence, in a localized area, of unusual events, mostly of celestial, or mysterious origin. 1858-1868: dr. c.m. inglsby, a meteorologist, wrote "during the storm on saturday (12) morning (may, birmingham was visited by a shower of aerolites. many hundreds of thousands must have fallen, some streets being strewn with them" many pounds of stones gathered from awnings. greenhouses damaged. the same type of stones fell again at wolverhampton, thirteen miles f

ishment& found that throo inlay work in metal that the design had been hit by lightning causing it to have no weight somehow. they went on from that floor design or floor pattern which may have been laid in lodestone for all i know. anything about quartz that appears to come from the sky is interesting because it helps to illustrate the diversity of debris which drifts around in space. quartz, as celestial debris, is scientifically damned at present, for science has not yet admitted, openly, the existence of meteoric material other than the two conventional types. certainly, we do not find meteoric quartz to be plentiful. it's so scarce that if you encounter it, you almost feel instinctively that it has some connection with intelligent being. that may seem an arbitrary assumption; however

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

cations on midrashim and other rabbinic literature, a full list might have dozens of titles. given our track, however, see the following. urbach, ephraim e. the sages. their concepts and beliefs. jerusalem: magnes press, 1975; rpt. cambridge and london: harvard university press, 1987; see especially chapter vi. gmagic and miracle h; chapter vii. gthe power of the divine name h; chapter viii. gthe celestial retinue f; chapter ix. ghe who spoke and the world came into being h; and pp. 578-80. chernus, ira. mysticism in rabbinic judaism. berlin: walter de gruyter, 1982. chernus presents a series of essays on the relationship between merkabah mysticism and rabbinic midrashim. halperin, david. the merkabah in rabbinic literature [american oriental series, vol. 62. new haven: american oriental s

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

ted to ninurta, who tends to be identified with nabu, who in turn is connected to mercury. we can also, starting from ninurta, reach the war god nergal who is connected to mars. akkadian astral terminology in cuneiform texts, any name can be found written in different ways; and the meaning of a name can depend on its written form. for the sake of better understanding we shall add to the name of a celestial 16 body its number by gossmann fs catalogue in brackets (gossmann 1950. this classical catalogue contains the names of celestial bodies and related gods with data concerning them. e.g. mulgal (g62, akkadian kakkabu rabu ebig star f, can mean the moon, the bright star sirius, jupiter, saturn, and in astrological texts also a meteor. the combination mulrab-bu (g367) is pronounced and trans

mars; saturn and mercury exchanged places (rochberg 1998: 90. in this article we follow the same arrangement with every planet fs name followed by its number in gossmann fs catalogue, its pronunciation in akkadian, translation and commentaries. in case of planets, the determinatives dingir (d) and mul (mul) can and have been used interchangeably. the moon the moon, akkadian sin (but (w)arhu as a celestial body only) is generally the first planet in texts, and moongod is the personification of wisdom and father of sungod. from the beginning of mesopotamian history till the end of cuneiform cultures he was considered the eldest of the planetary gods, thus his cult proliferated although he never played a great role in mythology. this archetypal place in the pantheon could be the reason why i

imple to observe. in akkadian, the most widespread form of writing the moongod fs name was dsin (sumerian dnanna(r; dnanna is a rare sumerogram. dsin itself was originally written en.zu elord of wisdom f (later also written as dzu.en, with the earlier reading dsu fen soon shortened to dsin. though the moongod fs name can some18 times be written as dnanna-suen, this form was not used to denote the celestial body. there is also a variant dzu, which has shortened from zu.en. nanna was usually written d.e..ki, probably because of its connection with the city of ur (sum. d.e..ab.ki; an alternative spelling was d30, the symbolic number of the moon (leick 1998: 125. sometimes this number could be written without a determinative, just 30 (neugebauer 1955. this number marks wisdom in the assyrian t

o the moongod dsin (g352. in horoscopes, moon is often marked by the number 30 if literary pseudonyms are not used. both dnanna (g295, often seen in old babylonian texts, and d.e..ki were read by akkadians simply sin (borger 1981: 138. in old babylonian astrological predictions and the oldest astronomical text mul.apin, moon can be denoted simply by dingir. akkadian ilu (g194. egod f. moon as the celestial body is in akkadian (w)arhu (g169, in more poetic cases either mulgal (g62) or more often as mulbir (g56, which gossmann suggests to read as mulkalam2, with the akkadian translation in both cases mulkal tu ethe kidney star f. as a pseudonym, this combination can be also used to mark mercury and mars. different phases of the moon could be mentioned by their own names: the new moon from th

dil-bat, and u3dil-bat, akkadian ma.takal is edaisy f (labat 1963: 43. there is no agreement as to how to read the signs. rochberg suggests it to be read dili-bat, reiner has proposed dele-bat (according to the greek transcription delephat (rochberg 1998: 28; reiner 1995: 7. in any case, dil-bat is predominant (see e.g. reiner 1998. other gods have been related to venus as one of the most popular celestial bodies, but these do not always appear in the names of the planet. e.g. nanaya, sumerian goddess of physical love, semitic goddess aya and west semitic a.tarte. an important appellation dnin.an.na is actually nin-ana, elady of heaven f, the earlier form of sumerian war and love goddess inanna fs name (ninurta was often called inurta in assyria) likewise, du.dar/di.-tar marks the semitic

with the plough (apin (gossmann 1950: 13, 79, we could suggest that mars has also been a gploughing star h. the less common names are mul/dim.dugud.mu.en or mul/danzu which are connected to anzu who (according to most sources) is a giant bird with a lion fs head (supposedly a relative of the roc-bird of the later arabian mythology; the determinative of a god marks it rather as belonging to lower celestial fauna, not having a widespread cult. the appellation mulka5.a. lebu refers. besides mars. also to the still not identified constellation of fox (supposedly one of the names of ursa majoris (brown 2000: 54. figure 12. the most widespread variants of mars in the cuneiform: mulsal-bata- nu, mulnu.me.a (g304) and ulnak(a)ru. 29 the table of gods and planets as planned from the beginning, we

KETAB E SIYAH

m my fecund vineyards' grapes. my temple-palace was less than none but the platinum throne of god himself. three nights riding, upon the fastest steed, would barely encircle its outmost wall. its highest spire looked down upon mountains, giant and high, yet low to my towers. the masonry of my exalted dominion was gilded all, and studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word commanded authority greater than all, than any regent amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun was my

o assembly as an audience before you. take out the balances of justice, weighing the perpetrator's crimes against most fearful sentence of which his evil is most deserving. call the elohim! summon satan to trial" having heard these words of spite, the lord of infinitude gravely nodded, giving his instruction to swift heralds who went on silver wings across the sky, burning like comets against the celestial dome, flying faster than a mongol's bolt, resounding long clarions of silver with voices louder than the dragon's roar, the dragon, leviathan, ancient and vast, bound deep beneath the briny swells of the great ocean, opened up as a wound in the flank of the primeval earth when, in an aeon unremembered in the minds of men and angel, the silver moon was torn out and set to ever turn across

m my fecund vineyards' grapes. my temple-palace was less than none but the platinum throne of god himself. three nights riding, upon the fastest steed, would barely encircle its outmost wall. its highest spire looked down upon mountains, giant and high, yet low to my towers. the masonry of my exalted dominion was gilded all, and studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word commanded authority greater than all, than any regent amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun was my

o assembly as an audience before you. take out the balances of justice, weighing the perpetrator's crimes against most fearful sentence of which his evil is most deserving. call the elohim! summon satan to trial" having heard these words of spite, the lord of infinitude gravely nodded, giving his instruction to swift heralds who went on silver wings across the sky, burning like comets against the celestial dome, flying faster than a mongol's bolt, resounding long clarions of silver with voices louder than the dragon's roar, the dragon, leviathan, ancient and vast, bound deep beneath the briny swells of the great ocean, opened up as a wound in the flank of the primeval earth when, in an aeon unremembered in the minds of men and angel, the silver moon was torn out and set to ever turn across

s required to achieve the end i sought. baalzebub and ishtar went at my side and together we rehearsed the incantations of the charm that we three were to work for even such as the ancient archons could not forge alone their original work of making. now, with quiet languor did gates of the passages swing open that once more the shedim glimpsed the moon. 138 into the night, illumined by the stars, celestial torches, watchers of ten thousand griefs, witnesses of ten thousand wrongs, and the pale moon in full complement this night, eternal partner of the earth upon the turning wheels that dictate the movements of the sky. auspicious spheres were conjoined upon their paths, telling of ruin and ascendance: the kingdom of the old, overthrown; the kingdom of the new, made great. now, scattered be

e of the order. and upon this earth, born of cosmic incidence, was that which was to become man, but man no different from the other creatures whose world he shared. thus was the force of god known upon earth, and thus was earth intended to remain for all time. and yet the force was not full master of the cosmos, for i who am satan was conceived to complement the craft of god, but through unknown celestial fusion i assumed life with mind and identity, which god did not define. and as these features could not be known as a threat to divine purpose, i was unchallenged by the force for long ages, when i knew not the nature of my self or of my original qualities. but finally my will flamed to life, and i thought- and i perceived my self, and i knew that i was one alone in mind and a being of e

LAITMAN M BASIC CONCEPTS IN KABBALAH

influence of spiritual forces on us. this is why the surrounding world is considered a world of illusions. let me explain what i mean with an allegory: once upon a time there lived a coachman. he had a pair of horses, a house, and a family. suddenly, he had a wave of bad luck: his horses died and so did his wife and children, and his house collapsed. soon enough the coachman died of grief. at the celestial court, it was discussed what could be given to such a tormented soul. finally, it was decided to let him feel as if he were alive, with his family in his house, as if he had good horses, and was happy with his work and life. these sensations are sometimes perceived in the same way that a dream seems real. indeed, only our sensations create our pictures of the surrounding world. so how ca

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

dditional information has been given with regard to certain higher degrees. c. w. l. contents foreword author's preface chapter i introductory personal experience. egyptian evidences. preservation of rituals and symbols. the egyptian outlook. the hidden work. the egyptian race. the grand lodges. the ordinary lodges. the history of masonry. chapter ii the lodge form and extension. orientation. the celestial canopy. the altar. pedestals and columns. orders of architecture. meaning of the three columns. the pillars of the porchway. chapter iii the fittings of the lodge the ornaments. the mosaic pavement. the indented border. the blazing star. the furniture. the movable jewels. the immovable jewels. chapter iv preliminary ceremonies the co-masonic ritual. the procession. the apron. the ceremon

e are some people who are sensitive to them to such an extent that they cannot sleep comfortably if they lie across them. some of these people sleep best with the head to the north, others with the head to the south. among the hindus it is considered that only an ascetic should sleep with his head to the north. the householder, the man of the world, should lie with his head to the south. 102. the celestial canopy 103. the ritual tells us that the covering of a, free-mason fs lodge is a celestial canopy of divers colours. this may very well symbolize the star-lit heavens which canopy the true temple of humanity, when we regard the lodge as universal; but the reference to divers colours indicates another meaning, for the vault of the sky is not of various hues, except at sunrise and sunset

the ritual tells us that the covering of a, free-mason fs lodge is a celestial canopy of divers colours. this may very well symbolize the star-lit heavens which canopy the true temple of humanity, when we regard the lodge as universal; but the reference to divers colours indicates another meaning, for the vault of the sky is not of various hues, except at sunrise and sunset, but is blue. the real celestial canopy is the aura of the man whom we have thought of as lying on his back; it is the vividly tinted thought-form that is made during the working of the lodge. we see this symbolism appearing elsewhere also, in joseph fs coat of many colours in the v.s.l, in the robe of glory which the initiate puts on, according to the gnostic hymn; and also in the augoeides of the greek philosophers, t

rfectly well known in ancient egypt. as will be seen in a later chapter, the egyptians were quite familiar with the exact measurements of the earth, but in the indication of it in the spheroid of the pillar the polar depression is naturally greatly exaggerated, as otherwise the difference could hardly have been visible. it is known that these pillars were intended to represent the terrestrial and celestial spheres respectively; and in some modern attempts to reproduce them they are crowned with these two globes. in the originals, however, there were no such globes, as the rounded chapiters sufficiently represented them. 168. it will be seen from the illustration that the surface of the chapiter below the disc is covered with a network, and that the lower ends of the network coalesce into a

176. to the ordinary worshipper in the temple all this rather complicated ornamentation was merely decorative, but to the initiate it was full of esoteric significance. first, these two pillars were an exemplification of the occult axiom, gas above, so below h, for though they were absolutely alike in every particular it was always understood that they represented respectively the terrestrial and celestial worlds. on tat, the left-hand pillar, each link of each chain symbolized what in our oriental studies we call a branch-race, and the links as they descended became larger and thicker to indicate a deeper descent into matter, until the fourth was reached, when the life-force begins to draw inward and upward, and so its embodiment becomes less material. 177. each loop of seven links theref

that which is above. it is thus the key to the gateway of the upward path. the humble man will not think that he achieves his triumph by his own proud prowess alone, but, realizing that all strength is the divine strength, he will recognize that, like the heroes of old, he is but employing the powers with which he has been endowed from on high- just as arjuna in the battle of kurukshetra used the celestial weapons presented to him by shiva during his pilgrimage in the himalayas- just as perseus, in the fearful adventure which he undertook against the gorgon, used the helmet lent to him by pluto, the shield or mirror of pallas athene and the wings of mercury- just as king arthur received the mystic sword excalibur from the lady of the lake. and even christ said: gi do nothing of myself, but

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

mediator or channel between the suppliant and the deity behind. hathor, for instance, was the goddess of love and beauty, while as we have seen, isis was the queen of truth and the mother of all things; yet both were representatives of the feminine aspect of the deity, as also was nephthys. ptah was the master architect of the universe, the holy spirit who is the creative fire of god; he was the celestial worker in metals, and the chief smelter, caster and sculptor of the gods, the skilful craftsman by whom the design for every part of the framework of the world was made(*sir e. a. wallis budge, the papyrus of ani, p. 170) 74. the brothers of horus 75. among the other deities who were especially connected with the mysteries, who still play a most important part in the inner working of our

eit i will not long torment thy mind, which peradventure is somewhat religious and given to some devotion; listen therefore, and believe it to be true. thou shalt understand that i approached near unto hell, even to the gates of proserpine, and after that i was ravished throughout all the elements, i returned to my proper place: about midnight i saw the sun brightly shine, i saw likewise the gods celestial and the gods infernal, before whom i presented myself and worshipped them. behold now have i told thee, which although thou hast heard, yet it is necessary that thou conceal it; wherefore this only will i tell, which may be declared without offence for the understanding of the profane. 114. when morning came and that the solemnities were finished, i came forth sanctified with twelve stol

LEMEGETON

e of practice" has similarities with dee's "holy table. in the former the seven seals have the characters of the seven planets, which also occur in the "magical calendar (published 1620, but with possible connections with trithemius) saturn jupiter mars sun venus mercury moon the descriptions of the seals for each sign of the zodiac are evidently abstracted from paracelsus, the second treatise of celestial medicines, cf. archidoxes of magic translated by robert turner, 1656, pp. 136 ff. ars almadel in 1608, trithemius mentioned a long list of books on magic, including the book "almadel attributed to king solomon [7] ars almadel is also found in the hebrew manuscript of the key of solomon, ed. gollancz, sepher maphteah shelomoh, 1914, fol 20b. turner mentions a fifteenth-century manuscript

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

sinister as his christian counterpart. initially, in fact, satan was not a being at all, but, rather, an accusatory or adversarial role assigned by god. specifically, the earliest satans were angels, sent by god for the purpose of obstructing or blocking the acts of human beings. this is clearly represented in the book of job, where satan is portrayed as a member of god s heavenly court a kind of celestial prosecuting attorney. satan s transformation into a true bad guy did not really begin until after the persians defeated the babylonians and returned the jews to palestine from babylonia. seeking to make them allies, the persians even gave the repatriated jews money to rebuild the temple. the persians were zoroastrians, a religion built around the notion of an ongoing, more or less evenly

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

od and bad. later thinkers speculated that the two beings were twins, both fathered by boundless time (zurvan. ahriman is, however, not very creative in the sense that his evil creations are always responses to his brother s good creations. thus, for example, when ahura mazda created life, ahriman responded by creating death. ahriman also formed an infernal host as an inverted mirror image of the celestial host. for instance, in opposition to asha, the archangel of truth, he created the archdemon druj, the lie. see also demons; satan; zoroastrianism for further reading: eliade,mircea. a history of religious ideas. vol. 1. chicago: university of chicago press, 1978. noss, john b.man s religions. 1956. 4th ed. new york:macmillan, 1969. all dogs go to heaven charlie, this 1989 film s animated

ats the central angel tale in the book of enoch in which a group of angels mate with mortal females. they then fell from grace and became devils after leaving their heavenly abode. the book of jubilees adds that god sent the flood to destroy the race of sinful giants who were the offspring of these unnatural unions. see also enoch; judaism for further reading: giovetti, paola. angels. the role of celestial guardians and beings of light. transl. toby mccormick. 1989. york beach, me: samuel wiser, 1993. prophet, elizabeth clare. forbidden mysteries of enoch: fallen angels and the origins of evil. 1983. livingston, mt: summit university press, 1992. bosch, hieronymus as a result of the complicated messages of his art, bosch has often been described as a worshiper of satan, as well as a devout

h they revolve at a velocity proportional to their distance from the earth. each heaven is presided over by one of the angelic orders, and exercises its special influence on human beings and their affairs. the seven lowest are the heavens of the planets: the moon, mercury, venus, the sun, mars, jupiter, saturn. the eighth heaven, the sphere of the fixed stars, is the highest visible region of the celestial world, and the ninth heaven, the primum mobile, governs the general motion of the heavens from east to west, and by it all place and time are ultimately measured. finally, beyond and outside the heavens, lies the empyrean, where there is neither time nor place, but light only, and which is the special abode of the deity and the saints. see also hell and heaven; purgatory; satan for furth

adition in particular, underworld devils acquired employment tormenting the souls of the damned, though the earliest christian idea was that stern, righteous angels tormented the damned. as the righteous angels were imaginatively removed from hell, satan, ruler of all other devils, became king of the underworld. as portrayed in the new testament, demons constitute the infernal equivalent of god s celestial host.while angels go about helping human beings and doing good, demons harass humanity and go about doing evil. christian scriptures relate many stories about exorcisms in which possessed individuals are freed from demons. according to the gospels, healing the sick and the deranged by exorcising demons constituted a major aspect of jesus ministry (e.g, matthew 15:22 and 15:28; luke 4:33

LIBER 777

rts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord

the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b t

LIBER CCXLII AHA

aha! 11 these visions i have spoken of! the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality! o but the self is manifest through all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. befo

LIBER CHANOKH

be measured. be thou a window of comfort unto me! move and appear! unveil the mysteries of your creation, be friendly unto me, for liber lxxxiv 35 i am the servant of the same your god, the true worshipper of the highest. the angle of e of b in the tablet of b. the princess of the shining flame, the rose of the palace of fire. mark well! these first 18 calls are in reality 19; that is, 19 in the celestial orders; but with us the first table hath no call, and can have no call, seeing that it is of the godhead.16 thus, then, with us hath it the number 0, though with them that of 1 (even as the first key of the rota hath the number 0) after this follow the calls or keys of the thirty aires of thyrs: which are in substance similar, though, in the name of the thyrs, diversified. the titles of

LIBER CORDIS CINCTI SERPENTE

iolets and the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente svb figvra ynda 13 29. yet all the while thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; tho

LIBER DCCCXI ENERGIZED ENTHUSIASM

se burning in one's whole being! beethoven roaring at the sunrise is no strange spectacle to me, who shout energized enthusiasm 9 with joy and wonder, when i understand (without which one cannot really be said ever to see) a blade of grass. i fall upon my knees in speechless adoration at the moon; i hide my eyes in holy awe from a good van gogh. imagine then a ball in which the music is the choir celestial, the wine the wine of the graal, or that of the sabbath of the adepts, and one's partner the infinite and eternal one, the true and living god most high! go even to a common ball.the moulin de la galette will serve even the least of my magicians.with your whole soul aflame within you, and your whole will concentrated on these transubstantiations, and tell me what miracle takes place! it

LIBER ISRAFEL

standeth in the centre of the earth! 8. behold, he is in me, and i in him! mine is the radiance, wherein ptah floateth over the firmament! i travel upon high! i tread upon the firmament of nu! i raise a flashing flame, with the lightning of mine eye! ever rushing on, in the splendour of the daily glorified ra: giving my life to the dwellers of earth. 9. if i say gcome up upon the mountains! h the celestial waters shall flow at my word. for i am ra incarnate! khephra created in the flesh! i am the eidolon of my father tmu, lord of the city of the sun! 10. the god who commands is in my mouth! the god of wisdom is in my heart! my tongue is the sanctuary of truth! and a god sitteth upon my lips. 11. my word is accomplished every day! and the desire of my heart realises itself, as that of ptah

LIBER LXXVIII

ides into clear calm water below, in which grow lotuses and water-lilies. the great letter h of the supernal mother is traced in the spray of the fountain. it symbolizes fertility.productiveness, beauty, pleasure, happiness, etc. iii the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes invoked, as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil s

nly partially draped, and having but little armour; yet her power existeth not, save by reason of the others: and then indeed it is mighty and terrible materially, and is the throne of the forces of the spirit. 12 liber lxxviii woe unto whomsoever shall make war upon her, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v the lord o

s* note that the kings are now called knights, and the princes are now called kings. this is unfortunate, and leads to confusion; the princes may be called emperors without harm. remember only that the horsed figures refer to the yod of tetragrammaton, the charioted figures to the vau. a description of the cards of the taro 13 if ill dignified, he is evil-minded.cruel.bigoted.brutal. he rules the celestial heavens from above the twentieth degree of h to the first two decans of i: and this includes a part of the constellation hercules (hercules is always represented with a club) b of b king of the salamanders. vi the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of sca

uoted verbatim or abstracted from mss. gn, h gq h and gr h of the r.r. et a.c, probably compiled or written by s.l. gmacgregor h mathers. remarks in square brackets embedded in the text are presumably by crowley. the tarot papers go h and gp, h a rather abstruse astrologico-qabalistic treatise concerning the projection of the tree of life into a solid sphere and the mapping of the 78 cards to the celestial heavens, are omitted. versions may be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic. the most significant change in the divination method is that in the golden dawn version one counted 5 rather than 11 for aces; also, the g.d. paper instructed selection of the significator based on the appearance of the querent (c) ordo templi orientis this e-text

LIBER SAMEKH

d flashes through all the depths of the universe: hear thou the voice of the fire! h ga similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow-shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion. h this passage.combined with several others.is paraphrased in poetry by aleister crowley in his tannhauser:32 and when, invoking often, thou shalt see that

LIBER SEPTEM REGUM SANCTORUM

alt go a-cold& thou shalt suddenly be slain if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou to me, as thou wast welcome to my brethren; thou didst but lift up thine hand in aspiration to the brotherhood immortal& thou hast swept the seven chords of the celestial harp. pass thou on. 4 they go back, not to the altar, but to the little door of the temple, within which is a dark dungeon. the hegemon thrusts him furiously into this with hand& foot, all crying aloud: osiris is a black god. there he must remain for seven hours (if at any point previous in the ritual he should say: i ask not these blessings; i seek osiris. what saith yon silent dark one

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

hammerholung, h beitrage zur geschichte der deutschen sprache und literatur (tubingen) 87 (1965: 1.42. samuel singer, gdie grundlagen der thrymskvidha, h neophilologus 17 (1931: 47.48, proposed arabic as well as indo-european parallels, and martin puhvel, gthe deicidal otherworld weapon in celtic and germanic mythic tradition, h folklore 83 (1972: 210.219, saw a myth of a cosmic struggle between celestial gods, probably of indo-european origin. alfred vestlund, gaskgudens hammare forlorad: ett bidrag till nordisk ritforskning, h edda 11 (1919: 95.119, and wolfgang schultz, gdie felsritzung von hvitlycke und das edda-lied von thrym, h mannus 21 (1929: 52, argued for a possible ritual background, vestlund mostly on the basis of the text itself and schultz through a hypothetical connection w

LUCIFERIAN SORCERY

absorbed by the sorcerer s own astral body. one may feed the servitors themselves from this, that they may take their shadow and from your will form their shapes in darkness in whatever fashion you so desire. necromancy evocation and communion with the dead. sabbat- the meeting of witches in the dream plane, the secret arcana of leaving the body. there are two aspects of the sabbat, the empyrean/celestial (of air the luciferian sabbat) and the infernal sabbat (chthonic, demonic and earth based. these two elements of the dream conclave are connected with the symbolism of which the fraturnitias saturni focused upon as the higher and lower octave of saturn. shades shadows of the dead, spirits which commune with the living. the witches sabbat path works with shades from ancestral manes and ev

LUCIFERIAN SORCERY AND SET TYPHON

adigm shifting, rather utilizing chaotic forces to utilize temporary order in the self to grow stronger and progress as an adept. chaos magick in the terms of which i refer to are tools of various forms of ritual belief to construct your own initiatory focus. the foundation is the consistent aspect of chaos sorcery in the luciferian path. the witches' sabbat itself is composed of two aspects, the celestial or empyrean (the highest aspect of light, luciferian fire and divinity) and the infernal (the lower aspects, the daemonic. what the witches' sabbat is the spiritual transference from the waking flesh (everyday life) to the astral/dream rite (the gathering of witches and sorcerer in the arena of the dream. the sabbat has been explored since before the middle ages, in the form of the infer

eferences to the infernal and demonic within luciferian witchcraft are aimed as that same process of self-liberation, initiating change and progress of the self from a magical perspective. the sabbat itself stands between normal dreaming and waking, it is a mystical process undermined by determination to change and progress. in a symbolized working, the dreamer experiences the sabbat be it in the celestial (luciferian gathering, communion with the watchers) and infernal (daemonic gathering, fornication and shades of the dead) to usher forth a strong process of self-initiation, that the imagination is illuminated and able to stand alone. in an observation process, the imagination is able by means of will, to create and sustain its own individual independent being of self. as a sethian persp

with his shadow or demonic form. in the tenth and eleventh sections of the tuat set-heh is shown as being to the left of the gods in a fiery place, horus standing in front of setheh in the form of a serpent. anubis the lord of jackals and opener of the way, anubis is hermes, the gateway unto death. anubis is a tester, one who would way the heart of he or she that sought to emerge or dive unto the celestial or infernal realms. anubis is also a mortuary god, residing over embalming and funeral preparations. within luciferian sorcery, one undertakes the mask of anubis to become like anubis, some may seek the shades of the dead or further necromantic experiments depending on the predilections of the sorcerer. the alphabet of desire considered a formulaic point of congress with the `other' or '

ch initiates and the eight ray which comes the initiator of magick, set himself. nick hall points out in "chaos& sorcery" that the eight rayed star appeared in mesopotamia around 3,000 b.c. as a symbol to represent dingir (god, heaven (an) and star. this may be viewed in a luciferian context as dingir representing the infinite possibility of being, the fire stole from heaven, and the union of the celestial going forth into the aethyr of angelick being, the higher intellect or essence associated with the neter set. within luciferian witchcraft, algol is represented by the five elements of ahriman, as first described by the ancient manichaean cult, which was inspired by zoroastrianism but called heretics. these elements of the prince of darkness combined the bestial and earthly aspects, from

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

al mind who must have ordained the precise values of the four forces in order to allow human beings not only to exist, but also to wonder about the reason why the universe is built the way it is. by extending this type of reasoning further, one can imagine that this supernatural being (god) had a purpose in mind when it created our unique universe. this purpose is the creation of a universe where celestial bodies would form and where ultimately life, including human life, could appear. but in fact, victor stenger, a professor of physics and astronomy at the university of hawaii, has shown that other universes, some populated with stars like ours, are possible. to show this, he simulated putative universes where four basic physical constants, the proton and electron masses and the strength

to space, where they were used to make new stars and their accompanying planets. life then appeared on at least one of these planets. to use a well-known dictum, we are indeed made of stardust. as we described above, the formation of structures that led to the evolution of life-forms does not violate the second law of thermodynamics. but what about gas cloud, star, and planet formation? did these celestial objects also need a designer? after all, like living systems, they are also ordered structures relative to the space that surrounds them. here again, the answer is that a designer is not needed stars and planets could have easily formed spontaneously. how, in these cases, could energy be provided from the outside to allow the making of condensing gas clouds, stars, and planets? recall th

has likened some id proponents to modern galileos. galileo (1564 1642, the renaissance italian physicist and mathematician, is well known for having been condemned for heresy by the catholic inquisition in 1633. galileo s mistake at the time had been to oppose a geocentric interpretation of the solar system, whereby planet earth was at the center of the universe and did not move relative to other celestial bodies. of course, galileo was right, and the catholic church was wrong. later, galileo rightfully became an icon for thinkers opposed to established dogma, scientific ignorance, and intolerant worldviews. does this mean that anyone opposing a consensus view of nature must by definition be a scientific hero or a misunderstood genius? not at all. the history of science abounds with false

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ny masonic diagrams of the period, this seems to be a heterogeneous collection of symbols, but two seem to me to be essentially kabbalistic. once again we see the staircase (ladder) of seven steps between two opposite verticals, and these are clearly opposite they figure 4. frontispiece, masonic miscellanies, 1797. are of different orders of architecture and they are surmounted by terrestrial and celestial spheres. the same pattern is repeated at the top of the drawing by the symbol of the circle, the parallel lines and the ladder (jacob's ladder) which has three principal rounds, faith, hope, and charity. in 1797, when this drawing was published, those parallel lines represented the saints john. we know them to be opposites because the baptist's day is mid-summer and the evangelist's mid

is idea is called the "rule of three" four worlds the universe as it was perceived43 by the renaissance philosophers consisted of "four worlds" the hermetica describes such a division with each of the four worlds associated with one of the classical "elements."44 kabbalah has the same division as review of "tree mechanics" will indicate.45 they are the "elemental" or physical world (asiyyah, the "celestial" world of the psyche or soul (yezirah, the "supercelestial" world or spirit (beriah, and the divine world (azilut. we can see that these same levels are represented on the board. the pavement represents the "elemental" physical world, the central part of the board including the columns and most of the symbols, represents the "celestial" world of the psyche or soul, the heavens represent

consciousness; from ordinary consciousness of the physical world, through the soul and the spirit, to a consciousness of the divine presence. reuchlin describes such an ascent in de arte kabbalistica;51 another can be found in the hermetica.52 some of these ascents are deeply christian in their character. in de occulta philosophia agrippa. rises through the three worlds, the elemental world, the celestial world, the supercelestial world. where he is in contact with angels, where the trinity is proved. the hebrew names of god are listed, though the name of jesus is now the most powerful of all names."53 viewed with these writings in the background, masonic symbolism certainly seems to reflect these ideas. the first degree on the tree of life the first degree tracing board gives an overview

ce to the liberal arts and sciences and the five orders of architecture certainly points the candidate toward a course of study which was the foundation of formal education in the renaissance. the reference to the history of the third degree will assist us in the interpretation of that degree. i have mentioned that the two pillars are opposites, and we know that because they are surmounted by the celestial and terrestrial spheres, active and passive, respectively. they are made of brass, cast in the clay ground, and cast hollow "to hold the archives of masonry."62 this is an intriguing picture; by being metallic and cast in the earth, these pillars are related to the physical world; they are hollow to hold archives; and they are opposites. now, we are looking at a yeziratic model of the in

iable. a perfect ashlar was kept on the building site so that these tools could be recalibrated as necessary. masonically, we are told that we have such a standard in the middle chamber of our soul; it sounds to me like our conscience, the internal standard, provided by the deity, by which we define and calibrate our morality. in figure 15 i have placed the two pillars, with their terrestrial and celestial spheres and their archival records, in the side triads which kabbalah associates with the active and passive intellectual and emotional complexes. now, it is generally acknowledged that emotional and intellectual material in our unconscious particularly material that has been repressed has a significant effect on our lives by compelling or inhibiting various forms of behavior. to the ext

MAGIC AND SPELLS

ts remain for the next 24 hours. many high-level red wizards lead circles on a daily basis to exact magical power from their apprentices. magic 59 portals magic portals link many places across toril. a portal is simply a permanent teleportation effect that safely whisks its user to a predetermined place. most portals lead from one place on toril to another, but a few lead to other planes or other celestial bodies in the skies of toril. qualities of portals hundreds of archmages, high priests, secret circles, monstrous races, and dark cabals had a hand in creating the multitude of hidden doorways riddling faerun. magic of this sort is unusually durable, and often survives for centuries-or millennia-after its creators have vanished. into history or lost any use for their handiwork. according

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

sphinx--the pyramid mysteries--the secret of the pyramid coffer-the dwelling place of the hidden god. 41 isis, the virgin of the world the birthdays of the gods--the murder of osiris--the hermetic isis--the symbols peculiar to isis--the troubadours--the mummification of the dead. 45 the sun, a universal deity the solar trinity-christianity and the sun--the birthday of the sun--the three suns- the celestial inhabitants of the sun--the midnight sun. 49 the zodiac and its signs primitive astronomical instruments--the equinoxes and solstices--the astrological ages of the world--the circular zodiac of tentyra--an interpretation of the zodiacal signs- the horoscope of the world. 53 the bembine table of isis plato's initiation in the great pyramid--the history of the bembine table--platonic theor

were of mutual assistance to one another in the common attainment of the higher sciences. he also introduced the discipline of retrospection as essential to the development of the spiritual mind. pythagoreanism may be summarized as a system of metaphysical speculation concerning the relationships between numbers and the causal agencies of existence. this school also first expounded the theory of celestial harmonics or "the music of the spheres" john reuchlin said of pythagoras that he taught nothing to his disciples before the discipline of silence, silence being the first rudiment of contemplation. in his sophist, aristotle credits empedocles with the discovery of rhetoric. both pythagoras and empedocles accepted the theory of transmigration, the latter saying "a boy i was, then did a ma

was intrusted with the secret doctrines of the druids, he was bound with a vow of secrecy. these doctrines were imparted only in the depths of forests and in the darkness of caves. in these places, far from the haunts of men, the neophyte was instructed concerning the creation of the universe, the personalities of the gods, the laws of nature, the secrets of occult medicine, the mysteries of the celestial bodies, and the rudiments of magic and sorcery. the druids had a great number of feast days. the new and full moon and the sixth day of the moon were sacred periods. it is believed that initiations took place only at the two solstices and the two equinoxes. at dawn of the 25th day of december, the birth of the sun god was celebrated. the secret teachings of the druids are said by some to

tures to injure ormuzd. when ormuzd created the earth, ahriman entered into its grosser elements. whenever ormuzd did a good deed, ahriman placed the principle of evil within it. at last when ormuzd created the human race, ahriman became incarnate in the lower nature of man so that in each personality the spirit of good and the spirit of evil struggle for control. for 3,000 years ormuzd ruled the celestial worlds with light and goodness. then he created man. for another 3,000 years he ruled man with wisdom, and integrity. then the power of ahriman began, and the struggle for the soul of man continues through the next period of 3,000 years. during the fourth period of 3,000 years, the power of ahriman will be destroyed. good will return to the world again, evil and death will be vanquished

spirit of evil will bow humbly before the throne of ormuzd. while ormuzd and ahriman are struggling for control of the human soul and for supremacy in nature, mithras, god of intelligence, stands as mediator between the two. many authors have noted the similarity between mercury and mithras. as the chemical mercury acts as a solvent (according to alchemists, so mithras seeks to harmonize the two celestial opposites. there are many points of resemblance between christianity and the cult of mithras. one of the reasons for this probably is that the persian mystics invaded italy during the first century after christ and the early history of both cults was closely interwoven. the encyclop dia britannica makes the following statement concerning the mithraic and christian mysteries "the fraterna

eds of living things. dogs were held sacred to the cult of mithras, being symbolic of sincerity and trustworthiness. the mithraics used the serpent a an emblem of ahriman, the spirit of evil, and water rats were held sacred to him. the bull is esoterically the constellation of taurus; the serpent, its opposite in the zodiac, scorpio; the sun, mithras, entering into the side of the bull, slays the celestial creature and nourishes the universe with its blood. click to enlarge the birth of mithras. from montfaucon's antiquities mithras was born out of a rock, which, breaking open, permitted him to emerge. this occurred in the darkness of a subterranean chamber. the church of the nativity at bethlehem confirms the theory that jesus was born in a grotto, or cave. according to dupuis, mithras wa

MASTERING WITCHCRAFT

ethods of magical diagnosis extant, ranging from elaborate ceremonial tarot divinations to numerological analysis or simple teacup reading. but the true methods of divination as practised by the traditional witch still remain relatively unknown, and it is with these that i shall be concerning myself in these pages. to the aware witch, time is not a continuous ribbon passing under the keys of some celestial typewriter, but rather a complex field extending into many different directions and dimensions. given that view of time, that a man should possess a definite future as concrete as his past and present, albeit unseen for the most part, will not strike a witch in any way as odd or unrealistic. the whole process of divination of the future rests on this approach to an understanding of the t

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

he desired effect. and so he deposited the key, which solomon preserved, in the ivory casket. but the words of the key are as follows, divided into two books, and shown in order. from lansdowne mss. 1203, the veritable clavicles of solomon, translated from the hebrew into the latin by the rabbi abognazar. o my son roboam! seeing that of all sciences there is none more useful than the knowledge of celestial movements, i have thought it my duty, being at the point of death, to leave thee an inheritance more precious than all the riches which i have enjoyed. and in order that thou mayest understand how i have arrived at this degree (of wisdom, it is necessary to tell thee that one day, when i was meditating upon the power of the supreme being, the angel of the great god appeared before me as

be not dismayed; the lord is willing to satisfy thy desire by giving thee knowledge of whatsoever thing is most pleasant unto thee. i order thee to ask of him whatsoever thou desirest. whereupon, recovering from my surprise, i answered unto the angel, that according to the will of the lord, i only desired the gift of wisdom, and by the grace of god i obtained in addition the enjoyment of all the celestial treasures and the knowledge of all natural things. it is by this means, my son, that i possess all the virtues and riches of which thou now seest me in the enjoyment, and in order that thou mayest be willing to be attentive to all which i am about to relate to thee, and that thou mayest retain with care all that i am about to tell thee, i assure thee that the graces of the great god will

of all natural things. it is by this means, my son, that i possess all the virtues and riches of which thou now seest me in the enjoyment, and in order that thou mayest be willing to be attentive to all which i am about to relate to thee, and that thou mayest retain with care all that i am about to tell thee, i assure thee that the graces of the great god will be familiar unto thee, and that the celestial and terrestrial creatures will be obedient unto thee, and a science which only works by the strength and power of natural things, and by the pure angels which govern them. of which latter i will give thee the names in order, their exercises and particular employments to which they are destined, together with the days over which they particularly preside, in order that thou mayest arrive

s and particular employments to which they are destined, together with the days over which they particularly preside, in order that thou mayest arrive at the accomplishment of all, which thou wilt find in this my testament. in all which i promise thee success, provided that all thy works only tend unto the honour of god, who hath given me the power to rule, not only over terrestrial but also over celestial things, that is to say, over the angels, of whom i am able to dispose according to my will, and to obtain from them very considerable services. firstly. it is necessary for thee to understand that god, having made all things, in order that they may be submitted unto him, hath wished to bring his works to perfection, by making one which participates of the divine and of the terrestrial, t

to my will, and to obtain from them very considerable services. firstly. it is necessary for thee to understand that god, having made all things, in order that they may be submitted unto him, hath wished to bring his works to perfection, by making one which participates of the divine and of the terrestrial, that is to say, man; whose body is gross and terrestrial, while his soul is spiritual and celestial, unto whom he hath made subject the whole earth and its inhabitants, and hath given unto him means by which he may render the angels familiar, as i call those celestial creatures who are destined: some to regulate the motion of the stars, others to inhabit the elements, others to aid and direct men, and others again to sing continually the book one page 7 praises of the lord. thou mayest

uccess of the operation; let him strike the air with the consecrated knife towards the four quarters of the universe; and then let him kneel in the midst of the circle, and the companions also in their several places, and let them say consecutively with him in a low voice, turning in the direction of the east, the following: address to the angels. i conjure and pray ye, o ye angels of god, and ye celestial spirits, to come unto mine aid; come and behold the signs of heaven, and be my witness before the sovereign lord, of the disobedience of these evil and fallen spirits who were at one time your companions. this being done, let the master arise, and constrain and force them by a stronger conjuration, in manner following. the key of solomon page 32 chapter vii an extremely powerful conjurat

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

of ink, by anaireton, by simulator, and by the name adonai, and by the name of him through whom all things were made, that thou be unto me an aid and succor in all things which i wish to perform by thine aid. as it sometimes happeneth that it is necessary to write with some noble color, it is well to have a new and clean box wherein to keep them. the principal colors will be yellow or gold, red, celestial or azure blue, green, and brown; and any other colors that may be requisite. thou shalt exorcise, perfume, and sprinkle them in the usual manner. figure 85. book two page 111 chapter xv. of the pen of the swallow and of the crow. take the feather of a swallow or of a crow, and before plucking it thou shalt say: may holy michael the archangel of god, and midael and mirael, the chiefs and

re blue, green, and brown; and any other colors that may be requisite. thou shalt exorcise, perfume, and sprinkle them in the usual manner. figure 85. book two page 111 chapter xv. of the pen of the swallow and of the crow. take the feather of a swallow or of a crow, and before plucking it thou shalt say: may holy michael the archangel of god, and midael and mirael, the chiefs and captains of the celestial army, be my aid in the operation i am about to perform, so that i may write herewith all things which are necessary, and that all the experiments which i commence herewith may through you and through your names be perfected by the power of the most high creator. amen. after this thou shalt point and complete the pen with the knife of the art, and with the pen and ink of the art thou shal

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

irits of the nature of mars, especially those which are written in the whose names are therein written; and thou shalt immediately see hail and tempest. figures 27 and 28. the holy pentacles page 69 editor s note. in the center of the pentacle are the divine names, el and yiai, which have the same numerical value when written in hebrew. the letters in hebrew, and in the secret alphabet called the celestial, compose the names of spirits. round the pentacle is "he gave them hail for rain, and flaming fire in their land. he smote their vines also, and their fig-trees" psalm cv. 32,33. figures 29 and 30. figure 31. the key of solomon page 70 the sun. figure 32. the first pentacle of the sun. the countenance of shaddai the almighty, at whose aspect all creatures obey, and the angelic spirits do

the "passing of the river" alphabet, forming spirit s names. the versicle is from psalm xci. 11, 12 "he shall give his angels charge over thee, to keep thee in all thy ways. they shall bear thee up in their hands" figure 37. the sixth pentacle of the sun. it serveth excellently for the operation of invisibility, when correctly made. editor s note. in the center is the mystical letter yod, in the celestial alphabet. the three letters in the "passing of the river" writing, in the angles of the triangle, form the great name shaddai. the words in the same characters round its three sides are, in my opinion, from genesis i. 1 "in the beginning the elohim created, etc; but the characters are sadly mangled in the mss. the versicle is from psalms lxix. 23, and cxxxv. 16 "let their eyes be darkene

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

truly and faithfully unto all my requests; so that i may 32 it will depend on the quarter to which the spirit is attributed, which of the four chief kings are to be invoked. accomplish my will and desire in knowing or obtaining any matter or thing which by office thou knowest is proper for him to perform or accomplish, through the power of god, el, who created and doth dispose of all things both celestial, aerial terrestrial, and infernal. after thou shalt have invocated the king in this manner twice or thrice over, then conjure the spirit thou wouldst call forth by the aforesaid conjurations, rehearsing them several times together, and he will come without doubt, if not at the first or second time of rehearsing. but if he do not come, add the spirits chain unto the end of the aforesaid c

torment, burn, and consume this spirit n, for everlasting. i condemn thee, thou spirit n, because thou art disobedient and obeyest not my commandment, nor keepest the precepts of the lord thy god, neither wilt thou obey me nor mine invocations, having thereby called thee forth, i, who am the servant of the most high and imperial lord god of hosts, iehovah, i who am dignified and fortified by his celestial power and permission, and yet thou comest not to answer these my propositions here made unto thee. for the which thine averseness and contempt thou art guilty of great disobedience and rebellion, and therefore shall i excommunicate thee, and destroy thy name and seal, the which i 33 this box should evidently be in metal or in something which does not take fire easily. have enclosed in th

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

hensible signall& divine name of the great god who wast, is& ever shall be, adonay zebaoth, adonay amioram, hagios aglaon tetragrammaton& by& in the name primeumaton which commandeth the whole host of heaven, whose power& virtue is most effectual for the calling you forth& command you to transmit your rays perfectly to lemegeton: clavicula salomonis 14 my sight& voice to my ears, in& through this celestial stone, that i may plainly see you& perfectly hear you speak unto me, therefore move o thou mighty& blessed angel samael& by his present name of the great god jehovah& by the imperial dignity thereof, descend& show your self visibly& perfectly in a pleasant& comely form before me in this crystal stone to the sight of mine eyes, speaking with a voice intelligible to apprehension, declaring

herefore these genijs that are under these signs& are governed by gabriel are to be observed on mondays, towards the north at the 1st& 8th. hours of the day& at night at the 3rd& 10th. hours. they appear like kings having green& silver robes or like little children or women delighting in hunting. so in the next place, we are to observe the season of the year according to the constellations of the celestial bodies, otherwise we shall loose our labor, for if a genijs be of the igneal hierarchy its in vain to observe him in any other season but when the enters these signs which is of his nature, that is. so if it be a genij of the earth, he is to be observed when the enters& so the like in the rest. otherwise thus: those genijs that are of the order of fire are to be observed in the summer qu

& divine in an instant [below is] a form of prayer which ought to be said upon that coast or quarter where the genijs is several times, it being an exorcism to call the genij into the crystal stone. note this prayer may be altered to the mind of the worker, for it is here sett for an example. the prayer o thou great& blessed n my angel guardian, vouchsafe to descend from thy holy mansion which is celestial with thy holy influence& presence into this crystal stone, that i may behold thy glory& enjoy thy society, aid& assistance both now& forever hereafter, o thou that art higher than the 4th. heaven& knowest the secrets of elanel, thou that ridest upon the wings of the wind& art mighty& potent in thy celestial& supersublunary motion, do thou descend& be present i pray thee, i humbly desire&

MEANING OF MASONRY

ates other and loftier planes of life, other storeys of the vast structure than this we live and work in. just as our craft organization has its higher assemblies and councils in the form of the provincial and the grand lodges that regulate and minister to the need of the lodges of common craftsmen, so in the mighty system of the universal structure there are grades of higher life, hierarchies of celestial beings working and ministering in the loftier portions of the building, beyond our present ken. and as here at the head of our limited and temporal brotherhood there rules a grand master, so too over the cosmic system there presides the great architect and most worshipful grand master of all, whose officers are holy angels; and the recognition of this truth may tend to consecrate us in t

give birth to. it is by rising superior to these and attaining serenity and mental equilibrium under any circumstances in which for the moment he may be placed, that a mason truly" walks upon" the chequered ground work of existence and the conflicting tendencies of his more material nature. the covering of the lodge is shown in sharp contrast to its black and white flooring and is described as" a celestial canopy of divers colours, even the heavens" if the flooring symbolizes man's earthy sensuous nature, the ceiling typifies his ethereal nature, his" heavens" and the properties resident therein. the one is the reverse and the opposite pole of the other. his material body is visible and densely composed. his ethereal surround, or" aura" is tenuous and invisible (save to clairvoyant vision

above where they" shine as the stars" it follows from all this that the mason who seriously yields himself to the discipline of the order of is not merely improving his character and chastening his thoughts and desires. he is at the same time unconsciously building up an inner ethereal body which will form his clothing, or covering, when his transitory outer body shall have passed away" there are celestial bodies and bodies terrestrial..and as we have borne the image of the earthly we also shall bear the image of the heavenly" and the celestial body must be built up out of the sublimated properties of the terrestrial one. this is one of the secrets and mysteries of the process of regeneration and self-transmutation, to promote which the craft was designed. this is the true temple-building

moment of his restoration to light. exalted into and become identified with the supreme bliss, peace and selfconsciousness of the all-pervasive and omniscient spirit, he sees how he has" gone up" out of the babylon of his old complex and disordered nature and upon its ruins has built for himself an ethereal body of glory, a" house of the lord" he sees how this ecstatic condition and this new-made celestial body are the sublimated products of his former self and its temporal organism. he sees how each separate part and faculty of that old nature, or as it were each of the zodiacal divisions of his own microcosm, has contributed its purified essence to form a new organism" a new heaven and a new earth; and how these essences, like twelve diversified tribes, have assembled convergently and fi

MICHAEL FORD A RITE OF THE WEREWOLF

iented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. belladonna was used also in salves to produce flying, in large amounts can easily kill. atropine is easily absorbed by the skin, which when mixed with fat enters into the bloodstream quickly. such ingredients no doubted caused such mental and astral journeys into the sabbat both celestial and infernal. such night flights may be caused by such psychotropic herbs. toads, being linked to diabolism and witchcraft already5 and such were used often in potions. also used in ointments were bats and their blood, mixed with deadly nightshades. for this reason, individuals should not experiment with such, noted that death could occur. in specific, part of the witches sabbat practice

which was dead now emerged as a 12 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 13 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l. mathers, the symbolism of angels (higher octave) and demons (lower octave or infernal spirits. this term is inextricably the same as celestial, the sabbat of luciferian light. 14 baphomet is a magickal transformation of being. baphomet, being the head of wisdom, is related to cain in some sabbatic and luciferian circles. 15 the people of the lie, or practitioners of witchcraft, see yatuk dinoih by the present author. 9 necromantic shade. by the wealth of symbolism there is indeed much to develop from be ready to grasp that whic

MICHAEL FORD BOOK OF CAIN

f summoning is the extent of self, and the fire which surrounds is the circle of fiery will and spirit of the spirit. lilith showed me the art of the sabbat, and how i may become al-aswad at will. the shadow was grown and made strong by the arts of ahriman, who was as darkness. the beast became human flesh, and i was able to become both. i was brought in union and great ecstasy the harmony of the celestial heights of my father s realm, being the air and fire. i was also shown and taught the arts of the lower realm, called a secret place known as arezura, that shadow and flame was the mastery over the earth. i was blessed again with the mark of cain which is the distinct mark of our lord the devil, which is the self in perpetual opposition which breeds strength and development. the mark of

and development. the mark of the devil was the initiation mark of azazel and lilith, which may come as caul or birth mark, this may be passed through the circle from my being touching the initiate, or lilith who is strong in both shadow and flame. i then took forth to the great deserts, with the blessing of lilith and the dragon itself. i was the lord of the forge, the blacksmith of infernal and celestial fire, the rider of the dragon and bringer of sorcerous knowledge. i, cain, who learned the wisdom of the devouring goddess, the harlot made virgin and the virgin made goddess, and have faced the hungering shades of ahriman, who blessed me in the dreams and nightmares of the wise. i, cain, who sipped of the emerald grail and the skull cup of the dragon-goddess, did i taste the pleasures o

MICHAEL FORD WITCHMOON

inward to gain anthropomorphic associations or the common and deeper attributes of the spirit. in the act of invocation, the spirit is absorbed by the i or self, in a luciferian/sethian sense, the sorcerer becomes or develops from the spirit called inward. invocation is the direct subconscious communication with the forces of outer and inner planes of being. as with the sabbat, both infernal and celestial, one enters the ecstasy trance of the inbetween (inbetween the dreaming and waking world) to emerge eventually as the adversary, that godform of both sides. evocation to summon or call spirits outward, often projected into a circle or area from which you may bind such forces or spirits to a specific area. in goetic sorcery, the individual summons or evokes a spirit or energy into a circl

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

to the neighboring plan-ets and stars almost immediately after ascent from their subterranean havens.although they were in no immediate hurry, they believed they could leave the planetwhenever they desired. earth was certainly not their home, but it was better than nothing in an emergency. but because they had arrived suddenly and not by choice,they were in a predicament as to where they were in celestial terms and in a quandaryabout where to go in the future. the nephilim with the help of the neanderthal raceconstructed and erected stone monuments and giant earth calendars on the plains fortheir astronomers to engage in calculations to orient themselves correctly in this newwing of the galaxy. there is some evidence to indicate that the nephilim did not leave earth immediatelybecause the

,350 years ago..attended by various other importantchanges, including earthquakes, vulcanism, water table fluctuations and large scale climaticvariations. of these, severe earthquakes in particular may even induce axial wobble, andpolarity reversals.atlantis, alien visitation, and genetic manipulation51 records of blood and stone studies have shown that at 10,178 bc, or over 12,000 years ago, the celestial pole wasinclined at an angle of 30 degrees from its present position. this in turn strongly suggeststhat the terrestrial axis then oriented differently from today.archaeologists all over the world have realized that much of prehistory as written in theexisting textbooks, is inadequate, some of it quite simply wrongwhat! no ice age which came and went, spreading over hundreds of thousands

d those in northern asia. it resulted in giving us, it is true, bitter cold, tre-mendous floods, and cruel dampness. that it affected the climate in the north adversely andpermanently cannot be denied. it did other things as well. but no ice age (comyns beaumont, riddle of prehistoric britain)it was an eventsudden, rapid, devastating, and appalling in its magnitude, and destruc-tiveness. it was a celestial impact of an immense cometary body it rained or distributedrocks, stones, boulder clay, till, gravel, sand, and other material over great areas, utterlyobliterating certain parts, elevating others, and entirely missing some regions. it createdislands, drowned others, caused immense tidal waves which swallowed up coastal lands,consumed huge spaces with electric waves, set up volcanoes, an

gram, mantically on a subliminal level of mentation. but all is revealed if wemerely add the prefix ser to the beginning of the word. one may also take note of theintel logo which has a distinct serpentine motif. but these are only two examples of thou-sands. the space program and all its attendant fields exist because the secret brotherhoodcannot of their own volition leave the planet. the supra-celestial forces have incarcer-ated them here permanently. the means of their entrapment is the moons orbit, whichis a barrier of etheric energy, the nature of which remains largely unknown to them andus. this orbit encloses the earth, and this is the reason why there have been no mannedexcursions beyond the moon. they can go to the moon but cannot venture beyond,although machines can. this has ca

deed. they knew the consequences of necromantic communion with pan-dimensionalentities could be incalculable and foresaw much tribulation ahead. they realized thatextraordinary measures had to be taken if disaster of cosmic proportions was to beaverted.the adepts called their leaders from all over the planet and held counsel. they finallycame to the conclusion that to rebalance the energy another celestial portal had to beopened. thus, it became necessary to enter into dialogue with the ascended masters.the adepts of the rose realized that without the help of such intelligences there wasno hope. the portal was successfully opened and the ascended masters were able togive pivotal information. these numinous intelligences are not subject to temporal andspatial laws. as a result, they know mo

rvi-tude and dependence. its spirit is so favorable to tyranny that tyranny always exploits it.true christians are made to be slaves, they know it, and they are not concerned by that: thisshort life is too unimportant in their eyes (jean jacques rousseau, the social contract,4.8).our present servitude is due to the acquiescence of our post-diluvian ancestors who,after the horrific terrestrial and celestial cataclysms they had experienced or heardabout, had no choice but to concede to the new world order of their times.by the invincible power of traditional subservience, the inertia of the general mind,enhanced by the gullibility of ignorance, the masses have slipped under the force of a victim-ization that is both pitiable and tragic. the forces of religion have thus exerted their ruler-sh

MICHAEL WYNN THE SOUL TRAVELERS

the qliphoth. they are considered elementals if associated with the 5 elements, they are called spirits and intelligences if they are associated with the 7 planets, and spirits associated with the qliphoth are exclusively demonic. according to kabalistic teachings, the qliphoth is essentially the averse--michael wynn's "the soul travelers" 34 (or negative) universe that is the mirror image of the celestial universe, an anti-universe if you will. the kabalistic tree of life represents the celestial realms, while the tree of knowledge of good and evil represents the qliphoth, this anti-universe. if you recall, these are the two trees adam and eve encountered in the garden of eden. the demons, or qliphothic spirits, represent another classification of spirits. the word demon has come to mean

whole rooms of demonic influence. i have heard occult writers remark that this covenant, which was formed between the human and demon races, is the result of the trace amounts of demonic blood found in all people, and it is this blood-tie that allows humans, using magic, to master and command our ancestors. muslims believe that the jinn have been barred from the heavens; jinn may only stay in the celestial regions for so long before the lack of something to stand on forces them to fall back to earth. they believe that the falling (shooting) stars are jinn who have been attacked by angels, and forced to plummet back to earth. today it is part of popular culture to make a wish when witnessing a falling star. since making a wish is something you re encouraged to do upon meeting a genie, it is

predisposed to certain behaviors. like tides on the ocean, these behavioral trends wax and wane, and can be predicted. at times when the rays of the heavens make people aggressive, this is the time when the magician seeks to cause strife; when the rays from he stars suggests a time of peace, the magician seeks to induce favors and garner friendships. mostly, magicians concern themselves with the celestial effects brought on by the 7 magical--michael wynn's "the soul travelers" 52 planets (the moon, the sun, mars, venus, jupiter, saturn, and mercury. each of these planets produce certain effects that rise and fall as the days and months go by. the magician always flows with the trends, but these trends are no mere machinations of popular culture, but celestial trends. astrology, as it is p

nds, it is not an art worthy of guiding one s life. the practitioner of astrology is likely to miss good opportunities, or seize upon bad opportunities, on account of their daily astrological horoscope; too subtle are these astrological effects to be qualified to guide one s life. common sense, and a consistent set of right and wrongs, is surely wiser. for the magician, however, the tide of these celestial forces offer a way to maximize the power of any magical undertaking. it is always important to bare in mind that magic is not hit-or-miss. it is easy to make the mistake of thinking about the results of a magical act in sharply contrasted terms like succeed and failure. in truth, magic exists in a constant shade of grey, where it is not a matter of whether the spell worked, but simply a

the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward the attainment of individual completion. it is also to be noted incidentally that if the coffer in the king's chamber be struck, the s

his ritual can test the limits of one s sanity, and can even induce insanity. being joined with, and having conscious control of, both of your guardian spirits is often symbolized by the colors white and black in close proximity. the 2 pillars, checkerboard patterns, and similar arrangements represent the perfect spiritual being, humanity deified. the 2 trees from the garden of eden represent the celestial sephiroth and the infernal (averse) sephiroth, in the east lies the tree of life, and in the west lies the tree of knowledge. in replacement of white and black, union of the angelic and the infernal may also be symbolized by the concepts of east and west; east being the divine direction, while the west is the infernal direction. a double-headed eagle looking left and right is an example

MICHAEL W FORD NOX UMBRA

at the head of arezura- i enter in flesh the material world to manifest my desires- to become, advance and change the world according to my will by zazas i become by zazas i am always by nasatanada in opposition i become by zazas i change the world by my will" so it is done the opener of the way anubis is considered to be an initiatory god form, one which one assumes as a form of passage unto the celestial/luciferian realms of spirit and the infernal sabbat. anubis, as defined by e.a. wallis budge in "the gods of the egyptians" presents am ut, the "dweller in the chamber of embalmment" as the opener of the north (ap-uat) to the realm of set. anubis is also called hermanubis and death. heru-em-anpu is a dual god form, which holds power in both the celestial/luciferian and infernal regions

the primary inhabitants of sheol are "the congregation of the dead -prov. 21:16 anubis is the son of set and nephthys. this mortuary god was worshipped in such places as the abt, the papyrus swamps and the lycopolis (the city of wolves- jackals. in the funeral procession, anubis received the mummy, and lays his hands upon the body in initiation and protection. in the dreaming gnosis of wither the celestial/luciferian or infernal sabbat, one assumes anubis as the opener of the way, the god form of mortal (mundane) and vampyric (immortal) rebirth. the altar should be placed in the north. the west wall should have a small table to which you may have an image of anubis and the bones or images of the dead. west is the gateway of which you enter and dwell, then you shall emerge in the north from

f the dead surround and move in a funnel cloud about the circle of self. you are the very spark of life they seek, that by being close to you they shall taste the light of set- that hermanubis, or death brings the dwellers of the ghost realms to the light of his father, being set-an "by the holy fire of the night, which burns above the tombs of those who have life beyond, i am this vessel of both celestial and infernal, i am blackness and the hunger of the dead, yet i am burning with the light of the sun "i open forth the realm ofamenthes that i shall walk among its dwellers and seek the communion of the shades ofazoth. my lips are the lips of anpu and from it the mask is raised" face now the north "from the darkness of the oceans do i come forth, yet in the night do i emerge in the realms

thin lives -hail (magical name, i am awakened into the light of set and the knowledge of anubis. hail thou self, who shinestfrom the dark moon, hail thou self, who shinest from the full moon, hail thou self, set-an who is the god of immortal life and chaos of being, hail thou self, anubis who is death and the gateway of the dead, encircle me in self- love, that i may walk through the gates of the celestial and infernal" perform now the ritual of the triple hermetic circle of hamara't. here ends the grimoire of nox umbra. the calling of the four quarters of the circle western quarter guardian of the gateway- azatu-iiermanubis, opener of the way. i call your presence forth towards this circle. anubis, god of the twilight from which the guardians shall watch; bring forth thy jackals howling a

MOODY RAYMOND A LIFE AFTER LIFE

me challenge the christian concept of the afterlife by asking what kind of body the dead will have: 1 corinthians 15:35-52: but some man will say "how are the dead raised up? and with what body do they come" thou fool (of) that which` thou sowest, thou sowest not that body that shall be, but bare grain. but god give' it a body as it hath pleased him, and to ever, seed his own body. there are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one and the glory of the terrestrial is another. so also is the resurrection of the dead. it is sown in corruption, it is raised in ii corruption: it is sown in dishonour; it is raised glory: it is sown in weakness; it is raised power: it is sown a natural body, it is raised spiritual body. there is a natural body, and the

MORALS AND DOGMA

lation of the bible, jachin: and that on the left boaz. our translators say that the first word means"_he shall establish" and the second"_in it is strength" these columns were imitations, by khurum, the tyrian artist, of the great columns consecrated to the winds and fire, at the entrance to the famous temple of malkarth, in the city of tyre. it is customary, in lodges of the york rite, to see a celestial globe on one, and a terrestrial globe on the other; but these are not warranted, if the object be to imitate the original two columns of the temple. the symbolic meaning of these columns we shall leave for the present unexplained, only adding that entered apprentices keep their working-tools in the column jachin; and giving you the etymology and literal meaning of the two names. the word

more _fruitful_ meaning. they probably had the same meaning as the twin columns jachin and boaz. that meaning is not for the apprentice. the adept may find it in the kabalah. the justice and mercy of god are in equilibrium, and the result is harmony, because a single and perfect wisdom presides over both. the holy scriptures are an entirely modern addition to the symbol, like the terrestrial and celestial globes on the columns of the portico. thus the ancient symbol has been denaturalized by incongruous additions, like that of isis weeping over the broken column containing the remains of osiris at byblos* masonry has its decalogue, which is a law to its initiates. these are its ten commandments: i [symbol: earth: god is the eternal, omnipotent, immutable wisdom and supreme intelligence an

s, injustice, intemperance and luxury in prosperity, and despair and disorder in adversity, are the causes of the decay and dilapidation of nations. ii. the fellow-craft. in the ancient orient, all religion was more or less a mystery and there was no divorce from it of philosophy. the popular theology, taking the multitude of allegories and symbols for realities, degenerated into a worship of the celestial luminaries, of imaginary deities with human feelings, passions, appetites, and lusts, of idols, stones, animals, reptiles. the onion was sacred to the egyptians, because its different layers were a symbol of the concentric heavenly spheres. of course the popular religion could not satisfy the deeper longings and thoughts, the loftier aspirations of the spirit, or the logic of reason. the

arkness on the bridge of the infinite: when they will no longer have to fear famine, spoliation, prostitution from distress, misery from lack of work, and all the brigandages of chance in the forest of events: when nations will gravitate about the truth, like stars about the light, each in its own orbit, without clashing or collision; and everywhere freedom, cinctured with stars, crowned with the celestial splendors, and with wisdom and justice on either hand, will reign supreme. in your studies as a fellow-craft you must be guided by reason, love and faith. we do not now discuss the differences between reason and faith, and undertake to define the domain of each. but it is necessary to say, that even in the ordinary affairs of life we are governed far more by what we _believe_ than by wha

iples and the multitude with _five_ loaves and _two_ fishes, and of the fragments there remained _twelve, that is _five_ and _seven, baskets full. again he fed them with _seven_ loaves and a few little fishes, and there remained _seven_ baskets full. the _five_ apparently small planets, mercury, venus, mars, jupiter, and saturn, with the two greater ones, the sun and moon, constituted the _seven_ celestial spheres. seven was the peculiarly sacred number. there were _seven_ planets and spheres presided over by _seven_ archangels. there were _seven_ colors in the rainbow; and the phoenician deity was called the heptakis or god of _seven_ rays _seven_ days of the week; and _seven_ and _five_ made the number of months, tribes, and apostles. zechariah saw a golden candlestick, with _seven_ lamp

ay; but they can lead them in it, only by repressing the fire of their passions, and subjugating their selfishness. alas, these conquer, and masonry is forgotten! after praising each other all our lives, there are always excellent brethren, who, over our coffins, shower unlimited eulogies. every one of us who dies, however useless his life, has been a model of all the virtues, a very child of the celestial light. in egypt, among our old masters, where masonry was more cultivated than vanity, no one could gain admittance to the sacred asylum of the tomb until he had passed under the most solemn judgment. a grave tribunal sat in judgment upon all, even the kings. they said to the dead "whoever thou art, give account to thy country of thy actions! what hast thou done with thy time and life? t

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

s a means of protecting the individual, thus transformed, from impending danger. their robes were like those worn by mortals, but were perfect in form and much finer in texture. their weapons also resembled those used by mankind; we hear of spears, shields, helmets, bows and arrows &c, being employed by the gods. each deity possessed a beautiful chariot, which, drawn by horses or other animals of celestial breed, conveyed them rapidly over land and sea according to their pleasure. most of these divinities lived on the summit of mount olympus, each possessing his or her individual habitation, and all meeting together on festive occasions in the council-chamber of the gods, where their banquets were enlivened by the sweet strains of apollo's lyre, whilst the beautiful voices of the muses pou

lts which the hecatoncheires, with their hundred hands, hurled down upon the enemy, at the same time raising mighty earthquakes, which swallowed up and destroyed all who opposed them. aided by these new and powerful allies, zeus page 16 now made a furious onslaught on his enemies, and so tremendous was the encounter that all nature is said to have throbbed in accord with this mighty effort of the celestial deities. the sea rose mountains high, and its angry billows [17]hissed and foamed; the earth shook to its foundations, the heavens sent forth rolling thunder, and flash after flash of death-bringing lightning, whilst a blinding mist enveloped cronus and his allies. and now the fortunes of war began to turn, and victory smiled on zeus. cronus and his army were completely overthrown, his b

sumed her original form and gave birth to a son called page 36 epaphus, who afterwards became king of egypt, and built the famous city of memphis. danae..zeus appeared to danae under the form of a shower of gold (further details concerning her will be found in the legend of perseus) the greeks supposed that the divine ruler of the universe occasionally assumed a human form, and descended from his celestial abode, in order to visit mankind and observe their proceedings, his aim being generally either to punish the guilty, or to reward the deserving. on one occasion zeus, accompanied by hermes, made a journey through phrygia, seeking hospitality and shelter wherever they went. but nowhere did they receive a [37]kindly welcome till they came to the humble cottage of an old man and his wife ca

ite, issued, the daughter of zeus and a sea-nymph called dione, was the goddess of love and beauty. dione, being a sea-nymph, gave birth to her daughter beneath the waves; but the child of the heaven-inhabiting zeus was forced to ascend from the ocean-depths and mount to the snow-capped page 63 summits of olympus, in order to breathe that ethereal and most refined atmosphere which pertains to the celestial gods. aphrodite was the mother of eros (cupid, the god of love, also of aneas, the great trojan hero and the head of that greek colony which settled in italy, and from which arose the city of rome. as a mother aphrodite claims our sympathy for the tenderness she exhibits towards her children. homer tells us in his iliad, how, when aneas was wounded in battle, she came to his assistance

a full-grown youth of divine strength and beauty. he now demanded a lyre and a bow, declaring that henceforth he would announce to mankind the will of his father zeus "the golden lyre" said he "shall be my friend, the bent bow my delight, and in oracles will i foretell the dark future" with these words he ascended to olympus, where he was received with joyful acclamations into the assembly of the celestial gods, who acknowledged him as the most beautiful and glorious of all the sons of zeus. phoebus-apollo was the god of light in a twofold [70]signification: first, as representing the great orb of day which illumines the world; and secondly, as the heavenly light which animates the soul of man. he inherited his function as sun-god from helios, with whom, in later times, he was so completel

settled in asia minor, and whom they identified with their own greek artemis, though she really possessed but one single attribute in common with their home deity. metra was a twofold divinity, and represented, in one phase of her character, all-pervading love; in the other she was the light of heaven; and as artemis, in her character as selene, was the only greek female divinity who represented celestial light, the greek settlers, according to their custom of fusing foreign deities into their own, seized at once upon this point of resemblance, and decided that metra should henceforth be regarded as identical with artemis. in her character as the love which pervades all nature, and penetrates everywhere, they believed her also to be present in the mysterious realm of shades, where she exe

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

main of art, he compelled the god of his trade to come to his aid. so a union was therefore effected between the humble mortal and the god who worked through him, using him as an intermediary, therefore deifying the human through work. each trade exalted its tutelary deity. rich in imagination, the ancients were able to poeticize the actions of daily life and give their professional occupations a celestial aura. thus were born the mysteries of the different trades.1 the cult of the ancient builders must have been of a distinct scope, for the noblest object of their labor was the construction of temples in which the gods were worshipped. in addition, human dwellings had religious significance. rituals were an indispensable part of their construction. among the romans the home was the temple

lding to the art of thinking geographical and historical meaning. as for all interpretation of scripture, it required in accordance with the methodology of church scholars the perception of its allegorical, tropological, and anogogical meanings. in the allegorical sense, jerusalem was the militant church; in the tropological sense, it was the christian soul; and in the anagogical sense it was the celestial jerusalem, the land above announced by saint john in the apocalypse. with respect to kings david and solomon, both of whom were extremely popular, they were regarded, curious as this might appear today, as signs or portents of jesus christ. the same was true of hiram, the founder of the pillars of the temple, and adoniran, solomon's high official and head of the conscripted labor. hic et

s of tolerance and respect for the individual. the objective of this society would be the construction of a temple of wisdom, similar to the temple of solomon, built upon mount moriah (in other words the temple mount. komensky also proposed the creation of a large international organization, the collegium lucis, which would be a wisdom school to provide an education for those seeking to enter the celestial academy. all steps taken in this regard had to be taken secretly and komensky's full treatise was to be shared only with those participating in the undertaking. all the academies and societies throughout europe were to be encompassed within this vast organization, which would take london as its hub. from the end of the fifteenth century and throughout both the sixteenth and seventeenth c

PHILIP NEIL MYTHS LEGENDS EXPLAINED

t grass and make hay and sell it, and be rich like white men! but how dare i cut off my mother s hair? an anglo-saxon charm beseeches the favor of erce, erce, erce, mother of earth with similar fervor. yet, despite the obvious connection between agricultural and human fertility, the earth is not always vishnu the preserver vishnu and his wife lakshmi (or shri) are shown riding on their mount, the celestial bird garuda. vishnu, the wide-strider, measured out the cosmos in three strides. he is regarded as the protector of the world, and because of his compassion for humankind, descends to earth in various avatar forms, such as prince rama, to fight evil. whenever vishnu is incarnated, so is lakshmi, to be his bride. here, garuda is taking the loving couple to their own heaven, vaikuntha. int

PHOSPHORUS

k through a specific spirit which will be an intiatic guide, that which will assist in the communication of the holy guardian angel/higher self/luciferian famulus. 11 ii the witches sabbat becoming in the dark light color blue- symbol algol the eye of the adversary -initiation of the witches sabbat, the development of astral projection and dreaming sorcery -the self-transformative benefits of the celestial sabbat and solar/twilight rebirth -the self-deification process of the infernal sabbat shape shifting and sexual congress via dreaming and astral projection -shape shifting and vampyric sorcery purpose and practice -the black eagle as the initiator of the vampyric and ahrimanic path consistent and successful work with this spirit guide -the god form of anubis the mask of the shades of th

e thy ecstasy of being! from the east, air and shadowed illuminator lucifer, crowned in emerald light, king of the circle of the wise do illuminate me, by dreaming and waking guide me into the astral plane to become, in the twilight i awaken to thy fiery spirit! o archon of this world, djinn of holy fire and perfected spirit do move through me as i descend with you! guide me unto the empyrean and celestial sabbat of self-deification! from the north, belial, lord of the earth and perfected essence of both angel and beast, do move the spirits of the earth of wolf and jackal, come forth through me! i seek thy mysteries of the earth, of the infernal sabbat and its pleasure of lilith-hecate! i descend into the caverns of darkness with thee! from the west, leviathan, lord of the gateways of the

of cain become as me! unto az lilith, whore, demon-mother and initiator of the nightpath! so it is done! the order of phosphorus 1. phosphorus is dedicated to the luciferian doctrine of self- liberation and antinomian self-deification through high and low sorcery and what is called magick. each veneficus frater and soror is a bearer of the luciferian gnosis, the two octaves of saturn known as the celestial and infernal sabbat. 2. phosphorus is a left hand path order, individualistic and focused on the solitary path. 3. the ritual of casting the shadow of cain is a simplified focus rite on dedication and empowering the shadow and daimonic consciousness of self. it is nearly identical to what austin osman spare called self love. 4. the grand luciferian circle is the center of deific self-imm

PROMETHEUS

n the other side he killed with an arrow the eagle on the kaukasos, the product of ekhidna and typhon that had been eating the liver of prometheus. then he selected for himself a restraining bond of olive, and released prometheos; and he offered zeus kheiron, who was willing to die in herakles place. prometheus advised herakles not to go after the apples himself, but rather to relive atlas of the celestial sphere and dispatch him. so when herakles reached atlas among the hyperboreans, he remembered prometheus advise and took over the sphere -apollodorus 2.119-120 "some say that, when zeus was eager to have sex with thetis, prometheus told him that his son by her would take over dominion of the sky -apollodorus 3.169 it was that year when the winged fowl and the dweller in the sea and the f

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

e forces of evil. the word for gshoe h in hebrew (na fal or min fal) is derived from the root meaning gto close h or gto lock. h the foot is the interface between man and the earth, or allegorically between holiness and mundane non-holiness. in order that man not be injured by the stones and thorns on the earth, he wears a shoe to protect his foot. thus, enoch, both in his earthly life and in his celestial life as metatron, is involved in rectifying adam fs sin by protecting man from the injuries and dangers of evil. he was able to protect the light of the world of beriah from exposure to evil, but not any lower level. but about the world of yetzirah it says: gand abimelech looked in through the window. h9 when he was staying in the land of the philistines, isaac told the ruler, abimelech

primarily and directly to the forces of holiness and goodness, in order that they have what they need to carry out his purpose. only a residual flow of beneficence reaches the forces of evil.enough to keep them in existence so that they can fulfill their role in the scheme of things. evil also does not receive its life-force directly from g-d; rather, each nation receives its divine flow via its celestial, spiritual archetypal angel (or gprince h. this is why non-jews are allowed to believe in a certain degree of idolatry, i.e, that g-d shares or distributes his power to other celestial beings. however, when those who should be acting righteously sin, they forfeit their preeminence and increase the power of evil, allowing it to receive the divine flow first. the forces of good then have t

ce, would it be so difficult for g-d to prevent them from fulfilling their evil schemes? why, then, does g-d apparently have to do something to ensure that mankind will not be able to do all it wants? what they were after, rather, was the following. they knew the [mystical] names of g-d, and employed them for practical use. they were familiar with all the various angels and their positions in the celestial hierarchy, and were able to [control a specific angel by using a divine name to] adjure the angel that controlled it. this is what is meant by the technique of adjuration via the use of holy names. we know how to use them to adjure a lower angel in the name of the higher angel that influences and controls it. if [the lower angel] attempts to do other than what we have adjured it to do, i

ce chariots, and all the chariots of egypt, manned by militia. h8 [mystically, this means that] the patron angel of egypt summoned his entire chariot to prosecute [the jewish people. pharaoh, the king of egypt, was the earthly manifestation of the gguardian angel h of egypt, the spiritual distillation of the evil(s) embodied in egypt. the imagery of the chariot (hebrew: rechev) evokes that of the celestial chariot (merkavah, from the same root reish-kaf-beit) ezekiel saw in his famous prophetic vision. there, the 1 exodus 13:19. 2 genesis 41:55. 3 bereishit rabbah 91:5. 4 exodus 12:38. 5 rashi ad loc. 6 see rashi on exodus 32:7. 7 sotah 13a. 8 exodus 14:7. the arizal on parashat beshalach (2) 8 gchariot h depicts the array of spiritual forces of holiness that were departing from reality as

, but appears elsewhere in the bible as well. it is generally understood to be a depiction of the hierarchy of divine powers through which g-d channels his life force into the world. each detail of the vision embodies a different aspect of this organization of life powers, and all the details eventually find their way into various manifestations in this world. the gholy beasts h here are the four celestial creatures that bear the divine chariot. gthis was their appearance: they were human figures, but each one had four faces, and each one had four wings c. their faces and their wings were alike on the four of them c. as for the likeness of their faces: each one had a human face [in the the arizal on parashat vayikra (2) 416 front; each of the four had a lion fs face to the right; each of t

nt upon [the process of effecting] these gdays h [i.e, revelations caused by the elevation of the sparks, as is known. for [the redemption will not occur] until all the gsouls h are released from the gbody h of evil, and ascend every day into holiness. our sages state that gthe son of david [i.e, the messiah] will not come until all the souls have been emptied out of the body, h5 referring to the celestial storehouse of souls (this is one reason why religious jews seek to have as many children as possible) here, this phrase is being used allegorically, the gsouls h meaning the sparks of holiness hidden within the coarse gbody h of evil. this is alluded to by the words guntil kadesh, h meaning, until they ascend and become sanctified to come afterwards into this world as gweekday souls, h a

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ug <47> gestion it is perceived and noted and strikes the focal centre. we are taught by tradition that the entire object of the sacred rites was the purification of the soul so that its power could gradually dissolve the impediments of, and percolate through, the heavy body and opaque brain "know" says synesius "that the quintessence and hidden thing of our stone is nothing else than our viscous celestial and glorious soul drawn out of its minera by our magistery" hence the entire trend of the preliminary neophyte grade of the golden dawn is towards the purification of the personality. it fulfills the testimony of the hermetic art so that the light within could be fermented and perfected by the ceremonial method of initiation. purification and consecration- this is the insistent and uncom

stations, the first two being those of evil and the presence divine. at each of these stations the guardians reject him at the point of the sword, urging him in his unprepared <49> state to return. hi third attempt to go forward places him in a balanced position, the path of equilibrium, the middle way, where he is received. and a way is cleared for him by the hierophant, who again represents the celestial soul of things. during his journey along that path, the stability of earth is established within him, that eventually it may prove an enduring temple of the holy spirit. some have criticised these elemental grades a little harshly and severely; others have rejected them entirely. in a letter sent to me from a former praemonstrator of one g. d. temple, these rituals too were condemned in

emical symbol of venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar that "alone of the shells is the serpent nogah found in holiness" and he is called the balance of justice. why, then, is he called the external or false splendour? because he indeed uniteth the paths, but comprehendeth not the sephiroth. nevertheless, he is also the celestial serpent of wisdom. but the serpent of the temptation is the serpent of the tree of knowledge of good and of evil, and not that of the tree of life. here is a method of writing hebrew words by the yetsiratic attribution of the alphabet, whence results some curious hieroglyphic symbolism. thus tetragrammaton will be written by virgo, aries, taurus, aries. eheieh,by air, aries, virgo, aries

als principally with the traditional modes of fonning angelic names. it describes how various verses are taken from the book of exodus, and by methods of permutation, are formed into seventy-two names of three letters each. to each of these names is added the suffix yeh or el, thus yielding angelic names and formulae. these seventy-two angels are allotted to each quinary, or division of 5, in the celestial heavens, so that with the other names a very complete hierarchy is given. thus every sign of the zodiac has an archangel, angel, angel of its corresponding house, and a vast sub-hierarchy. too much space would have been consumed to detail the methods by which these names are given. so i have contented myself to list, simply, all the archangelic and angelic names of the twelve zodiacal si

100 the golden dawn: volume i book one <203> the microcosm-man thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of a man is called 'the magical mirror of the universe" for therein are represented all the occult forces of the universe projected as ona sphere,convex to the outer, but concave toman. this sphere surroundeth the physical body of a man as the celestial heavens do the body of a star or a planet, having their forces mirrored in its atrnosphere. therefore its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, are the ten sephiroth projected in the form of the tree of life as in a solid sphere (see also the astronomic view of the tarot in part eight) a man's physica

er) whence comest thou (they cross sceptre and sword before altar) i come from between the pillars and i seek the light of the hidden knowledge in the name of adonai. hierophant advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon, and raising it to an angle of 45' says: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. hegemon and hiereus step back to south and north of altar respectively. hiero takes neo by right hand with his left, and pointing to the altar and dia

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

wn from you. you have passed the four pillars of wisdom,where the light of knowledge hath been partially revealed to you, instructing you how to prepareyourself to receive that great and glorious treasure which every true rosicrucian hopes to attain.the body of man is formed from the elements .the soul of man is entrusted to his keeping by theeternal, the spirit of man reflexes the impress of the celestial.i will now invest you with some of our secrets.sign: place left forefinger upon the lip, cross it with right forefinger.token: join right hands and cross them with left arms.password: f.i.a.t.sacred word: zaph-nath-paan-cab (revealer of secrets).battery (cardinal points).you will now in charge of your conductor retire to the outer porch, and be clothed in the colour ofdivine truth and et

ect from the centre of the hall to the 1st ancient in the east, who isfacing the west, and who has a single candle burning in. front of him.1st ancient:i am charged to direct your attention to natural or material fire in the phase it was looked upon bythe early rosicrucians, as well by those of the present day; that fire with which we are all familiar incontradistinction with that which is in the celestial, invisible, and surrounding medium, and ofwhich in our physical nature, we can comprehend but little.think of the shapes assumed by fire, as the flames noiselessly creep, entwine, spreading andwidening, now contracting and deepening: mark its changefulness of colour, as in its increasingardour it reddens, glows, then whitens. mark the phantasms springing from the forge, as theponderous s

the altar, the emblem of the deified fire,disguised in many theological or theosophic forms. lead on. my pass is 'gloria ignis embra (glorythe shadow of flame).the conductor repairs with the theoricus direct to the centre of the hall, then to the south, to the3rd ancient, who has a vestal lamp burning in front of him.3rd ancient:in the performance of a wise duty, i require your thought as to the celestial fire, when it ceases to beterrestrial element and partakes of the ethereal qualities, the pure ethereal fire which burns forever isrepresented under the egyptian doctrines as ptah, who is the emblem of the eternal spirit out ofwhich everything is created. thus, the souls of men are, according to the oldest egyptian school ofethics, formed of ether, at death return to it again.the celesti

gain.the celestial fire is here represented by the vestal lamp having a tapering flame, indicative of god sinfluence and continued activity. it is the everlasting light, that like the incense conveys theunknown and unseen, even unto the direct presence of the all; the praise and supplication of mortalman. this by sweet perfume extracted by fire and glowing prayer is wafted by the wingedmessenger 'celestial light' lead on. my pass is 'mil nisi luce (naught but the light).the conductor repairs with theoricus direct from the south to the 4th ancient in the north, crossinghis path when passing from the east to the west, and thereby completing in his travel the form of across. the 4th ancient has three tapers burning in front of him placed in position of a triangle and asmall cross in the centr

his truth in their philosophy was the claim of the rosicrucians. as fire dissolvethall things, dissipateth all things, and causeth them to become invisible, true philosophy could go nofurther, and so adoration was paid to the unknown god in the last image that was possible to men ofanything; fire, which was known as his shadow. in all this we contemplate not the natural fire, butthe symbolic, the celestial, the divine, the ineffable ethereal spirit; the immortal fervour, into whichthe world evolves. lead on. my pass is 'immortalis (immortality).rituals of the societas rosicrucianis in angliapracticus28 the conductor now returns to the celebrant in the centre of the sacred hall, with the theoricus incharge, and faces him to the east. the veil is removed.celebrant:thus far hast thou carried

light upon thespirit, that you may be enabled to receive and comprehend a new existence which unfolds, as weapproach the presence of the omniscient. therefore, the successive instruction that has been givenby the four ancients, in compliance with their duty, is intended to open to your mind a greatercomprehension of the power of light, flame or fire in its several divisions as natural, symbolical,celestial and divine fire. all this is to prepare you for the chemical and hermetic instruction, whichyou are to receive from the alchemic philosophers in their secret laboratory. to them is entrustedthe developing of much mysterious knowledge, and to them we are about to commit you, with theinjunction to bear this rose and cross, the latter as a symbol of your faith, the former as the emblemof yo

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

h confers on man powers apparently superhuman. they are enumerated thus in a hebrew manuscript of the sixteenth century: hereinafter follow the powers and privileges of him who holds in his right hand the clavicles of solomon, and in his left the branch of the blossoming almond' aleph. he beholds god face to face, without dying. and converses familiarly with the seven genii who command the entire celestial army. h beth. he is above all griefs and all fears. g ghimel. he reigns with all heaven and is served by all hell. o daleth. he rules his own health and life and can influence equally those of others. x he. he can neither be surprised by misfortune nor overwhelmed by disasters, nor introduction 7 can he be conquered by his enemies. n vau. he knows the reason of the past, present and futu

gether by means of the thirty-two paths of light, which are as steps of a sacred ladder. every true thought corresponds to a divine grace in heaven and a good work on earth; every grace of god manifests a truth, and produces one or many acts; reciprocally, every act affects a truth or falsehood in the heavens, a grace or a punishment. when a man pronounces the tetragram say the kabalists the nine celestial realms sustain a shock, and then all spirits cry out one upon another: who is it thus disturbing the kingdom of heaven? then does the earth communicate unto the first sphere the sins of that rash being who takes the eternal name in vain, and the accusing word is transmitted from circle to circle, from star to star, and from hierarchy to hierarchy. every utterance possesses three senses

he kabalah, became profaned among the greeks and romans of the decline. the doctrine of the seven spheres and the three mobiles, drawn primitively from the sephirotic decade; the character of the planets governed by angels, whose names have been changed into those of pagan divinities; the influence of the spheres on one another; the destiny attached to numbers; the scale of proportion between the celestial hierarchies corresponding to the human hierarchies all this has been materialized and degraded into superstition by genethliacal soothsayers and erectors of horoscopes during the decline and the middle ages. the restoration of astrology to its primitive purity would be, in a sense, the creation of an entirely new science; our present concern is only to indicate its first principles, with

d plants, is the true natural science of solomon, that science which is said to be lost, but the principles of which are preserved notwithstanding, as are all other secrets, in the symbolism of the kabalah. it will be understood readily that in order to read the stars one must know the stars themselves; now, this knowledge is obtained by the kabalistic domification of the sky and by mastering the celestial planisphere, as rediscovered and explained by gaffarel. in this planisphere the constellations form hebrew letters, and the mythological figures may be replaced by the symbols of the tarot. to this same planisphere gaffarel refers the origin of patriarchal writing, and the first lineaments of primitive characters may very well have been found in the chains of starry attraction, in which

planisphere, as rediscovered and explained by gaffarel. in this planisphere the constellations form hebrew letters, and the mythological figures may be replaced by the symbols of the tarot. to this same planisphere gaffarel refers the origin of patriarchal writing, and the first lineaments of primitive characters may very well have been found in the chains of starry attraction, in which case the celestial book would have served as the model of enoch's, and the kabalistic alphabet would have been a synopsis of the entire sky. this is not wanting in poetry, nor above all in probability, and the study of the tarot, which is evidently the primitive and hieroglyphic work of enoch, as was divined by the erudite william postel, is sufficient to convince us hereof. the signs imprinted in the astr

nd fatality, and in his most powerful emotions and tendencies the individual's entire past manifests to the magus. from this it becomes easy to conjecture the future; and if events deceive the sagacity of the diviner from time to time, he who has consulted him will remain none the less astounded and convinced by the superhuman knowledge of the adept. the human head is formed upon the model of the celestial spheres; it attracts and it radiates, and this it is which first forms and manifests in the conception of a child. hence the head is subject in an absolute manner to astral influence, and evidences its several attractions by its diverse protuberances. the final word of phrenology is to be found therefore in scientific and purified astrology, the problems of which we bequeath to the patie

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

destroys abortions eternally was called by the hebrews samael; by other easterns, satan; and by the latins, lucifer. the lucifer of the kabalah is not an accursed and ruined angel; he is the angel who enlightens, who regenerates by fire; he is to the angels of peace what the comet is to the mild stars of the spring-time constellations. the fixed star is beautiful, radiant and calm; she drinks the celestial perfumes and gazes with love upon her sisters; clothed in her glittering robe, her forehead crowned with diamonds, she smiles as she chants her morning and evening canticle; she enjoys an eternal repose which nothing can disturb, and moves solemnly forward without departing from the rank assigned her among the sentinels of light. but the wandering comet, dishevelled and of sanguinary asp

roglyphics, like those of all oriental mythologies, and can be comprised in a series of pantacles. the initiator clothed in white, standing between seven golden 60 the ritual of transcendental magic candlesticks and holding seven stars in his hand, represents the unique doctrine of hermes and the universal analogies of the light. the woman clothed with the sun and crowned with twelve stars is the celestial isis, or the gnosis; the serpent of material life seeks to devour her child, but she takes unto herself the wings of the eagle and flies away into the desert. a protestation of the prophetic spirit against the materialism of official religion. the mighty angel with the face of a sun, a rainbow for nimbus and a cloud for vestment, having pillars of fire for his legs, and setting one foot

characters, have determined the ancient magi in the choice of the tarot figures, which are considered by this man of learning, as by ourselves, an essentially hieratic and primitive book. thus, in his opinion, the chinese tseu, the hebrew aleph and the greek alpha expressed hieroglyphically by the figure of the juggler, would be borrowed from the constellation of the crane, in the vicinity of the celestial fish, a sign of the eastern hemisphere. the chinese tcheou, the hebrew beth and the latin b, corresponding to pope joan or juno, were formed from the head of the ram; the chinese yn, the hebrew ghimel and the latin g, represented by the empress, would be derived from the constellation of the great bear, etc. the kabalist gaffarel, whom we have cited more than once, erected a planisphere

ally from one to another by primitive observers have given man his first notions of geometry. accordingly as our soul is troubled or at rest, the stars seem burning with menace or sparkling with hope. the sky is thus the mirror of the human soul, and when we think that we are reading in the stars it is in ourselves we read. 100 the ritual of transcendental magic gaffarel, applying the presages of celestial writing to the destinies of empires, says that not in vain did the ancients place all signs of evil augury in the northern region of the sky; calamities have been in all ages regarded as coming from the north to spread themselves over the earth by the invasion of the south. gfor this reason, h he tells us, gthe ancients represented in the northern parts of the heaven a serpent or dragon

specially. so also that other jerusalem, rome the blessed, has it not too experienced frequently the violence of this evil northern race, when it beheld its altars demolished and the towers of its proud edifices brought level with the foundations, through the cruelty of alaric, genseric, attila and other princes of the goths, huns, vandals and alani. very properly therefore in the secrets of this celestial writing, do we read calamities and misfortunes on the northern side, since a septentrione pandetur omne malum. now, the word thpthch which we translate by pandetur, is also an equivalent of depingetur or scribetur, and the prophecy signifies equally: all misfortunes of the world are written in the northern sky. h we have transcribed this passage at length, because it is not without appli

y. he states, for the rest, that he derived his predictions from a hebrew kabalist, rabbi chomer, but does not pretend to understand him especially well. here follows a table of magical characters designed according to the zodiacal constellations by ancient astrologers: each of them represents the name of a genius, be he good or evil. it is known that the signs of the zodiac correspond to various celestial influences and consequently signify an annual alternative of good or evil. the names of the genii designated by the above characters are: for the ram, sataaran and sarahiel; for the bull, bagdal, and araziel; for the twins, sagras and saraiel; for the crab, rahdar and. phakiel; for the lion, sagham and seratiel; for the virgin, iadara and schaltiel; for the balance, grasgarben and hadaki

RUBY TABLET OF SET

ed and enigmatic, its presence but not identity sensed, until the announcement of the aon of set on the north solstice of x/1975. 3. every man and every woman is a star. a star is a self-contained unit of matter, energy, and the process of conversion between the two. once formed, a star is an island of existence unique unto itself amidst the universe, interacting comparatively remotely with other celestial bodies and phenomena through radiation and gravitation. the constitution of each abnormally intelligence human being (homo sapiens) is similar; one's interactions with other people and with one's environment have the capacity to be dwarfed by the self-contained consciousness of the non-natural intellect. ultimately the self-created perceptual universe of the magician can surpass the stim

e of the order. and upon this earth, born of cosmic incidence, was that which was to become man, but man no different from the other creatures whose world he shared. thus was the force of god known upon earth, and thus was earth intended to remain for all time. and yet the force was not full master of the cosmos, for i who am satan was conceived to complement the craft of god, but through unknown celestial fusion i assumed life with mind and identity, which god did not define. and as these features could not be known as a threat to divine purpose, i was unchallenged by the force for long ages, when i knew not the nature of my self or of my original qualities. but finally my will flamed to life, and i thought- and i perceived my self, and i knew that i was one alone in mind and a being of e

many to whom masleh was as god cast with him in their devotion, but others there were who answered, lucifer has again brought the revelation of light, and in fact we recognize him as our true creator, for in the scheme of god we are of no consequence. among us archangel michael was silent, but at length he said, in time past we have all known glory in both the omnipotence that is our god and the celestial brilliance that is our lucifer- for in him we thought embodied the will of god for creation and change. but now it transpires that order and origin are at extremes apart, and a choice is ill forced between the two. were it not for lucifer we should all be as beasts, knowing nothing of our selves, yet how indeed might we presume to order even our own thought without reference to the eleme

e earth must change, and every sense of man must teach him repugnance and fear. he shall know this the price of his new identity- that all apart from god is evil- and in fear shall he abandon the gift of satan and become once more the lamb of god. to which uriel answered, it shall be done, but how will man learn of such things as heaven and hell, for as yet he knows no sight that may perceive our celestial paradise? messiah answered, the laws of god shall be made known to man, for i shall teach him. among men will be some to whom i shall reveal myself, and great powers will i give these prophets, that their words may carry across the entire earth. so uriel came to earth, and the history of man was writ with blood, suffering, war, and hatred. but to chosen men came messiah, saying, through

ned thereby. anton lavey apparently thought like hobbes in that if we compare this quote in #iv-1 from the book of satan: life is the great indulgence- death, the great abstinence. therefore, make the most of life- here and now! with hobbes' identification of a supreme evil, death, we begin to see the emergence of the tapestry of life rather than the placement of vain hopes in the protection of a celestial overseer (although hobbes perhaps defines the idea of a violent death suffered at the hands of an opponent in using the word evil, rather than a natural death marked by "peace) mulford q. sibley quotes hobbes as having said that we do not. by nature seek society for its own sake, but that we may receive some honor or profit from it; these we desire primarily, that secondarily. all this l

poorly suited by itself for certain types of information nor is it the only expression of the human capacity to abstract. the use of pictures keyed to oral explanation and experience to signify processes involving visualization and complex coordination would have been one of the earliest discoveries of humanity, and one ideally suited to the transmission of secret knowledge: prediction of future celestial and earthly events, architectural designs and procedures, and all sorts of processdescription. unlike phonetic writing, which discloses its message to anyone who can recognize the relationship between glyph and sound, the abstract pictograph or glyph guards its content, disclosing it only to one who has access to initiated explanation or one whose native talents, intuition and experience

SALMANRUSHDIE THESATANICVERSES

d then with increasing rapidity and force, to flap his arms. harder and harder he flapped, and as he flapped a song burst out of him, and like the song of the spectre of rekha merchant it was sung in a language he did not know to a tune he had never heard. gibreel never repudiated the miracle; unlike chamcha, who tried to reason it out of existence, he never stopped saying that the gazal had been celestial, that without the song the flapping would have been for nothing, and without the flapping it was a sure thing that they would have hit the waves like rocks or what and simply burst into pieces on making contact with the taut drum of the sea. whereas instead they began to slow down. the more emphatically gibreel flapped and sang, sang and flapped, the more pronounced the deceleration, unt

i'm sorry to add, of pirate video; my twelve children, one wife and i are all long-standing, unreserved admirers of your divine heroics" he grabbed, and pumped gibreel's right hand "tending as i do towards the pantheistic view" maslama thundered on "my own sympathy for your work arises out of your willingness to portray deities of every conceivable water. you, sir, are a rainbow coalition of the celestial; a walking united nations of gods! you are, in short, the future. permit me to salute you" he was beginning to give off the unmistakable odour of the genuine crazy, and even though he had not yet said or done anything beyond the merely idiosyncratic, gibreel was getting alarmed and measuring the distance to the door with anxious little glances "i incline, sir" maslama was saying "towards

s pale, pale hair: how she had used it to fog his soul, and how hard he had found it, in the weakness of his flesh, to resist. enmeshed by her in the web of a love so complex as to be beyond comprehension, he had come to the very edge of the ultimate fall. how beneficent, then, the overentity had been to him- he saw now that the choice was simple: the infernal love of the daughters of men, or the celestial adoration of god. he had found it possible to choose the latter; in the nick of time. he drew out of the right-hand pocket of his overcoat the book that had been there ever since his departure from rosa's house a millennium ago: the book of the city he had come to save, proper london, capital of vilayet, laid out for his benefit in exhaustive detail, the whole bang shoot. he would redeem

ng straaange in the neighbourhood. armed with zapguns, they made as if to bust him like some common, lowdown spook _come away from there, a woman commanded, a tightly groomed woman, white, a redhead, with a broad stripe of freckles across the middle of her face; her voice was full of distaste _did you hear me? now- whereas the angels' crash was a simple matter of power: a straightforward piece of celestial police work, punishment for rebellion, good and tough "pour encourager les autres- then how unconfident of itself this deity was, who didn't want its finest creations to know right from wrong; and who reigned by terror, insisting upon the unqualified submission of even its closest associates, packing off all dissidents to its blazing siberias, the gulag-infernos of hell. he checked himse

ry beginning about this crew of criminals and evildoers "wilt thou place in the earth such as make mischief in it and shed blood" he had asked, and the being, as usual, replied only that he knew better. well, there they were, the masters of the earth, canned like tuna on wheels and blind as bats, their heads full of mischief and their newspapers of blood. it really was incredible. here appeared a celestial being, all radiance, effulgence and goodness, larger than big ben, capable of straddling the thames colossus--style, and these little ants remained immersed in drive-time radio and quarrels with fellowmotorists "i am gibreel" he shouted in a voice that shook every building on the riverbank: nobody noticed. not one person came running out of those quaking edifices to escape the earthquake

man, so he would always ascribe to the intervention of divine providence the happy chance that caused him to be present in the trumpet store when the archangel of god walked in with thunder and lightning sitting like laurels upon his noble brow. being a practical businessman, mr. maslama had up to this point concealed from his employees his extracurricular work as the chief herald of the returned celestial and semi-godlike being, sticking posters in his shopwindows only when he was sure he was unobserved, neglecting to sign the display advertisements he bought in newspapers and magazines at considerable personal expense, proclaiming the imminent glory of the coming of the lord. he issued press releases through a public relations subsidiary of the valance agency, asking that his own anonymi

SATANGEL

a dark angel usually identified as uri-el, and the two merge to become one entity. in the midrash aggada exodus uri-el manifests in the form of a fiery serpent and attacks moses for failing to uphold tradition in the circumcision of his son. uri-el was officially de-sainted in 745 a.d. when a church council, pope zachary, condemned both uri-el and ragu-el as demons in a kind of inquisition of the celestial beings. he was later reinstated. sari-el also known as suri-el, suriy-el, zerachi-el and sarqu-el, his name translates as god s command. according to enoch, sariel is responsible for the fate of those angels who transgress the laws. with the self contradiction typical of all theologians he also lists him as one of the fallen angels, whilst in the wars of the sons of light against the son

the apocryphal revelation of john; then shall he send the angel raguel saying: go sound the trumpet for the angels of cold and snow and ice and bring together every kind of wrath upon them that stand on the left. so watch out! razi-el also known as ratzi-el, saraqu-el, akrasi-el, or gallizur, angel of the secret regions of the supreme mysteries. author of the book of the angel raziel, wherein all celestial and earthly knowledge is set down revealing the 1,500 keys to the mysteries in a code unknown to any living mortal. this grimoire he presented to adam, and it was then passed to enoch who incorporated much of it into the book of enoch. in was then passed to noah, who used information within it to design and build the ark. moses maimonides identifies him as the chief of the erelim (throne

whilst those who drifted the furthest became demonic. he further speculates that men can thus become as angels or devils through their own doing, as angels may become human or demonic and visa versa; when intended for the more imperfect spirits, it becomes solidified, thickens, and forms the bodies of this visible world. if it is serving higher intelligences, it shines with the brightness of the celestial bodies, and serves as a garb for the angels of god. the concept of the evil one is essential in any religion that preaches redemption, for there must be something to be overcome. it is an old truth that the devil is the church s greatest ally, keeping it in business. during the next two millennia the dark one inevitably gathered followers of his own, as well as many new names and titles

owards that quarter whence the spirit will come, and say first to the fire: i conjure thee, o fire, by him who made thee, to torment, burn, and consume this spirit [n] everlastingly. to the spirit: because thou art disobedient, and obeyest not these, my commands, nor the precepts of the lord, thy god, now i, who am the servant of the most high, and imperial lord, god of hosts, jehovah, having his celestial power, and permission, for this, thine averseness, and contempt, will destroy thy name, which i have in this box, will burn them with unquenchable fire, and bury them in unending oblivion, unless thou comest immediately, here, before this circle, within this triangle, assuming a fair and comely form, without harm to any creature, but giving reasonable answers to my requests, and performi

SATANIC RITUALS

of lust is mine to bear; to loll alone in wanton sloth in crimson halls of dissipation. for savage man am i! at once i am removed and feel the reckoning of my twofold completion. my mind is lofty with the enlightenment of thy creation! my feet are as the mountain's base, firm and one with the house of joy. my eyes are as a pinnacle that views the scattered multitudes of fools who grope for things celestial; who bow and scrape to wan and sallow gods, the spawn of shallow minded men, forsaking life terrestrial while creeping to their graves. i gaze upon the massive hoards that suffocate, like peter's fish pulled from the lake of life's sweet waters. to perish in heaven's foul vapors shall be their doom! the fate of fools is justice! i am the tempter of life that lurks in every breast and bel

SCHEM HA MEPHORESH

mmaton according to his righteousness, and i will sing psalms unto the name of tetragrammaton most high. 53rd angel name: nangel sign: aries planet: venus degree: 20 25 meaning: caster down of the proud. psalm 119:75: i have known, 0 tetragrammaton that righteous are thy judgements, and in faithfulness hast thou humbled me. 54th angel name: nithael sign: aries planet: venus degree: 25-30 meaning: celestial king. psalm 103:19: tetragrammaton hath established his throne in heaven, and his kingdom ruleth over all. 55th angel name: mibahaih sign: taurus 22 planet: mercury degree: 0-5 meaning: eternal. psalm 102:12: but thou 0 tetragrammaton, shall endure forever, and thy memorial from generation to generation. 56th angel name: puiael sign: taurus planet: mercury degree: 5 10 meaning: supportin

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

rs of india. c. 6 bce jesus of nazareth, also known as jesus christ, is born. c. 30 ce jesus christ is put to death by crucifixion by roman authorities in jerusalem. 70 ce roman troops crush the great revolt by occupying jerusalem, massacring jews, and destroying the second temple. 142 revelations given to the holy man zhang daoling (also spelled chang tao-ling, who becomes the first of the great celestial masters in daoism. 224 651 during the sassanid dynasty, zoroastrianism spreads aggressively throughout the persian empire. 313 the roman emperor constantine converts to christianity. 380 the emperor theodosius i declares christianity the official religion of the roman empire. 610 according to islamic belief, the prophet muhammad begins receiving revelations and prophecies from the archan

anism had been declared the state religion (a dynasty is the period of reign by a particular ruling family; in this case, the ruling dynasty was that of the han family) the next major development in religious daoism came with the revelations, or teachings that came directly from the gods, given to the holy man zhang daoling (also spelled chang tao-ling) in 142 ce. he became the first of the great celestial masters, and his religious movement became known as the way of the celestial masters, tianshi dao. this religious movement also became known as the way of the five pecks of rice, so named because of a donation or household tax of that amount of rice given annually to the priests of the religion. when zhang died, control of the religion passed to his family, who further developed it. beco

religious movement became known as the way of the celestial masters, tianshi dao. this religious movement also became known as the way of the five pecks of rice, so named because of a donation or household tax of that amount of rice given annually to the priests of the religion. when zhang died, control of the religion passed to his family, who further developed it. becomes official religion the celestial masters continued to grow in power and number. in 215 ce, under the administration of zhang s grandson, daoism found official recognition as a religion. by the end of the third century some of the most powerful families of north china had taken up daoism. by this time the celestial masters had gained political power and were functioning as messengers between the ruler and the people. in

, an ancient science that aimed to transform substances of little value into those of greater value, such as lead into gold. religious daoism also formed a concept of life after death (that believers ascend to heaven and become even closer to the dao. the movement also developed an organized monastic system, where monks lived secluded from the world. in the fifth century reforms in the way of the celestial masters led to its acceptance by even more of the higher classes of chinese society. the reforms brought the religion more into line with the level of organization that buddhists, with their emphasis on order in daily life, practiced. this about daoism belief. daoists believe in the rhythmic balance and natural, flowing patterns of the universe, called the dao, and that by living in harm

cceptable. the tang dynasty (618 907) marked a high point for religious daoism. the founder of the dynasty, li yuan, claimed to be a descendant of laozi. daoist texts, along with those of confucianism, were used for civil service examinations under the tang. monasteries multiplied, and the dao de jing was translated and reached india, japan, and tibet. in the early twelfth century the name of the celestial masters was changed to the way of the orthodox unity. declines in practice after the thirteenth century daoism went into decline. a popular rebellion in 1849 led to the destruction of daoist and buddhist temples throughout the country, including the temple complex at dragon tiger mountain, where the celestial masters had their center of power. the new life movement, begun in the early tw

leader deng xiaoping (1904 1997, however, more religious tolerance was introduced. daoism, as a respected part of china s past, was once again looked upon favorably. daoism in the twenty-first century numerous daoist religious sects survive in china and on the island of taiwan. both countries have national daoist associations, and all schools and sects of daoism regard zhang daoling as the first celestial master. in the early twenty-first century, however, all daoists followed the words of the current celestial master. daoism has spread to other asian countries, including thailand, vietnam, and korea, and has reached europe and north america. here its message of contemplation has found a home with many who have become disappointed with modern life. moreover, the daoist ideas of creative i

SEPHER YETZIRAH WESTCOTT

e twelve are also allotted to the directions in space: north-east, south-east, the east above, the east below, the north above, the north below, the south-west, the northwest, the west above, the west below, the south above, and the south below; these diverge to infinity, and are as the arms of the universe. 2. these twelve simple letters he designed, and combined, and formed with them the twelve celestial constellations of the zodiac, whose signs are teth, shin, tau, samech, aleph, beth, mem, oin, qoph, gimel, daleth, and daleth (45) the twelve are also the months of the year: nisan (46) yiar, sivan, tamuz, ab, elul, tishri, hesvan, kislev, tebet, sabat and adar. the twelve are also the twelve organs of living creatures (47) the two hands, the two feet, the two kidneys, the spleen, the li

an. note--mediaeval authorities and modern editors give very different allocations to the twelve simple letters. chapter vi section 1. three fathers and their generations, seven conquerors and their armies, and twelve bounds of the universe. see now, of these words, the faithful witnesses are the universe, the year and man. the dodecad, the heptad, and the triad with their provinces; above is the celestial dragon, t l i (49) and below is the world, and lastly the heart of man. the three are water, air and fire; fire above, water below, and air conciliating between them; and the sign of these things is that the fire sustains (volatilises) the waters; mem is mute, shin is sibilant, and aleph is the mediator and as it were a friend placed between them. 2. the celestial dragon, t l i, is place

he made this covenant as between the ten toes of the feet--this is that of circumcision; and as between the ten fingers of the hands and this is that of the tongue (57) and he formed the twentytwo letters into speech (58) and shewed him all the mysteries of them (59) he drew them through the waters; he burned them in the fire; he vibrated them in the air; seven planets in the heavens, and twelve celestial constellations of the stars of the zodiac- the end of "the book of formation- the fifty gates of intelligence attached to some editions of the "sepher yetzirah" is found this scheme of kabalistic classification of knowledge emanating from the second sephira binah, understanding, and descending by stages through the angels, heavens, humanity, animal and vegetable and mineral kingdoms to h

leted and perfected the nature of all that exists beneath the sun (this path is omitted by rittangelius: i presume by inadvertence) the twenty-ninth path is the corporeal intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them. the thirtieth path is the collective intelligence, and astrologers deduce from it the judgment of the stars and celestial signs, and perfect their science, according to the rules of the motions of the stars. the thirty-first path is the perpetual intelligence; but why is it so called? because it regulates the motions of the sun and moon in their proper order, each in an orbit convenient for it. the thirty-second path is the administrative intelligence, and it is so called because it directs and associates t

SET IT STRAIGHT

ot at all too far out on the limb if we presume set might indeed have been the god of consciousness, the neter of that which is the single manifestation of life unbound by fixed laws on this planet. consciousness has made man unpredictable and often an instigator of confusion, disorder and violence as well [see #17d. te velde says that set came into being accidentally (p. 29 [as if by "an unknown celestial fusion, and that despite attempts to marry (or tame) him, he remains an outsider (p. 30) the latter has been true of consciousness, too, throughout the ages of suppression, sublimation and what ever tricks to 'play it out. but was the whole thing an accident? set 'the one apart 'the cause of separation- did not fit into the egyptian all-embracing model, and neither does a distinct and au

SIFRA DETZNIYUTHA

44:5. 47 these are the first three letters of the name hvhy, extending only through the world of yetzirah. in the sefer yetzirah, the six directions are sealed with permutations of the three letters. 48 torah b reshith 1:14. 49 proverbs 10:25. 50 the hairs of the beard are the atziluthic letters convoluting into divine names. see fig. 51 man sya, ish, pronounced eesh as in leash. 52 adam kadmon, celestial man, vast face. in the eleventh chapter of the bhagavad gita, this is described as the universal form (vishvarupa) of vast face as mahavishnu. 53 jeremiah 2:6. 54 son, rb, bar; he i.e. small face. 55 these four are inside the skull as the hidden brain, composed of the three roots of the tree and sefirah crown/above. 56 these are the nine sefiroth, which emanate from sefirah crown/above i

overbs 7:4. 94 psalms 118:5. 95 psalms 118:10 96 torah b reshith 1:11. 97 torah b reshith 1:28. 98 torah shmoth 34:6. 99 torah shmoth 34:7. 100 torah b reshith 1:20. 101 living being, hyx (chaiyah) is interposes the two words yx (life) and hy (yh. 102 torah b reshith 1:26. 103 torah b reshith 4:1, meaning ]yq qain= nest aynq. 104 torah b reshith 1:28. 105 this is a reference to adam of above, the celestial man, the universal form of the ancient of days. see the book of ezekiel and the books of enoch for corroborative material on the throne. 106 book of ezekiel 1:26. 107 atiqa (aqyui, ancient one, hidden one (vast face. 108 torah b reshith 1:24. 109 psalms 36:7. 110 torah vayiqrah 1:2. 111 a synonym in aramaic for the neshamah is nishmatha kadisha, holy soul. 112 body of living being, anima

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

e eyes could thus search and confront thine own? stranger, i ask but at times to see, to hear thee! stranger, talk not to me of others. forewarn, rebuke, bruise my heart, reject the not unworthy gratitude it offers thee, if thou wilt, but come not always to me as an omen of grief and trouble. sometimes have i seen thee in my dreams surrounded by shapes of glory and light; thy looks radiant with a celestial joy which they wear not now. stranger, thou hast saved me, and i thank and bless thee! is that also a homage thou wouldst reject" with these words, she crossed her arms meekly on her bosom, and inclined lowlily before him. nor did her humility seem unwomanly or abject, nor that of mistress to lover, of slave to master, but rather of a child to its guardian, of a neophyte of the old relig

celestes se font voir, et see communiquent plus volontiers, dans le silence et dans la tranquillite de la solitude. on aura donc une petite chambre ou un cabinet secret, etc "les clavicules de rabbi salomon" chapter 3; traduites exactement du texte hebreu par m. pierre morissoneau, professeur des langues orientales, et sectateur de la philosophie des sages cabalistes (manuscript translation (the celestial intelligences exhibit and explain themselves most freely in silence and the tranquillity of solitude. one will have then a little chamber, or a secret cabinet, etc) the palace retained by zanoni was in one of the less frequented quarters of the city. it still stands, now ruined and dismantled, a monument of the splendour of a chivalry long since vanished from naples, with the lordly race

checked himself, and his face became grave and sad "and this" he added, in an altered tone "because, if thou wouldst heed my counsels, methinks i could guide a guileless heart to a happy fate "thy counsels! i will obey them all. mould me to what thou wilt. in thine absence, i am as a child that fears every shadow in the dark; in thy presence, my soul expands, and the whole world seems calm with a celestial noonday. do not deny to me that presence. i am fatherless and ignorant and alone" zanoni averted his face, and, after a moment's silence, replied calmly "be it so. sister, i will visit thee again" chapter 3.ii. gilding pale streams with heavenly alchemy. shakespeare. who so happy as viola now! a dark load was lifted from her heart: her step seemed to tread on air; she would have sung for

n, the hope to form a mighty and numerous race with a force and power sufficient to permit them to acknowledge to mankind their majestic conquests and dominion, to become the true lords of this planet, invaders, perchance, of others, masters of the inimical and malignant tribes by which at this moment we are surrounded: a race that may proceed, in their deathless destinies, from stage to stage of celestial glory, and rank at last amongst the nearest ministrants and agents gathered round the throne of thrones? what matter a thousand victims for one convert to our band? and you, zanoni" continued mejnour, after a pause "you, even you, should this affection for a mortal beauty that you have dared, despite yourself, to cherish, be more than a passing fancy; should it, once admitted into your i

ed being will her soul have passed when thou, the solitary loiterer, comest from the vapours of the earth to the gates of light "son of the starbeam, thinkest thou that this thought is not with me forever; and seest thou not that i have invoked thee to hearken and minister to my design? readest thou not my desire and dream to raise the conditions of her being to my own? thou, adon-ai, bathing the celestial joy that makes thy life in the oceans of eternal splendour, thou, save by the sympathies of knowledge, canst conjecture not what i, the offspring of mortals, feel debarred yet from the objects of the tremendous and sublime ambition that first winged my desires above the clay when i see myself compelled to stand in this low world alone. i have sought amongst my tribe for comrades, and in

ong in the light of life. but still it seemed haunted and preserved by some other being than her own. in its sleep there was that slumber, so deep and rigid, which a thunderbolt could not have disturbed; and in such sleep often it moved its arms, as to embrace the air: often its lips stirred with murmured sounds of indistinct affection, not for her; and all the while upon its cheeks a hue of such celestial bloom, upon its lips a smile of such mysterious joy! then, when it waked, its eyes did not turn first to her, wistful, earnest, wandering, they roved around, to fix on her pale face, at last, in mute sorrow and reproach. never had viola felt before how mighty was her love for zanoni; how thought, feeling, heart, soul, life, all lay crushed and dormant in the icy absence to which she had

SIR WALLIS BUDGE EGYPTIAN MAGIC

igious books and in keeping alive the "divine traditions" as in ministering to the god in their appointed seasons. the members of these companies who wrote the copies of the book of the dead which were buried with kings and queens and personages of royal or exalted rank declared the power and omnipotence of almighty god, whose visible emblem to mankind was the sun, and his sovereignty over things celestial and things terrestrial with no uncertain voice, and we should expect them to believe what they proclaimed, i.e, that god was sufficiently powerful to protect his emblem in the sky. yet the priests of thebes made copies of works which contained texts to be recited at specified hours of the day and night, and gave directions for the performance of p. xv magical ceremonies, the avowed objec

figures of animals; she also made figures of men in the form of the dwellers in the countries round about egypt, and in syria, and in the west, and of the beasts which they rode. in the temples she collected all the secrets of nature and all the attracting or repelling powers which were contained in minerals, plants, and animals. she performed her sorceries at the moment in the revolution of the celestial bodies when they would be amenable to a higher power. and it came to pass that if an army set out from any part of arabia or syria to attack egypt, the queen made the figures of its soldiers and of the animals p. 23 which they were riding to disappear beneath the ground, and the same fate immediately overtook the living creatures which they represented, wherever they might be on their jo

ought to have been said over it, or through the lax p. 184 performance of some ceremony, decay and perish. the egyptian declared that he was immortal, and believed that he would enjoy eternal life in a spiritual body; yet he attempted by the performance of magical ceremonies and the recital of words of power to make his corruptible body to endure for ever. he believed that he would feed upon the celestial and imperishable food whereon the gods lived, but at the same time he spared no effort or expense to provide for his tomb being supplied at stated intervals throughout the year with perishable food in the shape of offerings of oxen, feathered fowl, cakes, bread, and the like. he mummified his dead and swathed them in linen bandages, and then by the performance of magical ceremonies and b

SPENSER THE CULT OF THE ALL SEEING EYE 1960

e than temporary. we had another idea. we thought we could bless by our -14- thoughts the very material out of which arms are made" the description of the altar as a "natural talisman' by the world goodwill group also is significant. talisman is a term which means a stone, or other object, engraven with figures or characters to which is attributed (he occult powers of the planetary influences and celestial configurations under which it was made. altars "among the ancients, were generally made of turf or stone. usually in a cubical form. altars were erected long before temples."12 the shaft of light upon ihe altar in the meditation room casts a shadow to the north 'the use of the north as a symbol of darkness (i s. a portion of the old sun worship, of which we find so many relics in gnostic

rwoven with the worship of sun and serpent. the deity, kneph, was pictured as a serpent in a fiery circle''he was regarded as the first emanation of the supreme being, the good genius of the world, the demiurgus, the efficient reason of all things, and the architect of the universe. kneph is identified with the sun, hence the rays of glory around his head. both serpent and sun were emblems of the celestial father. as the solar deity, kneph became the cristos of the gnostics. was regarded as the spiritual sun of enlightenment, or wisdom."61 in the egyptian pantheon "osiris himself was said to have been the son of kneph. and he was essentially identical with kneph" the worship of isis, the moon-goddess, was equally entwined wilh ophiolatry. her emblem was the horned viper'"in the british mus

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

as a chariot with two horses, each many-winged, and a charioteer. one of the horses is docile and intelligent, the other headstrong and wild. when myth and mysteriosophy 69 the chariot meets with an obstacle on its path, the headstrong beast seizes the chance of impeding the reliable one and defying the charioteer. and when the chariot reaches the point of ascending in the wake of the gods up the celestial steep, the intractable horse throws it into confusion. whether the chariot can surmount these difficulties and attain to the realm of the supersensible depends on their relative strengths and so whether the good horse can gain the mastery. but the soul can never raise itself to the divine without some sort of a struggle. some souls rise higher in their pursuit of the eternal vision, othe

ypse 1:17. 133. apocalypse 1:18. 134. apocalypse 4:1. 135. apocalypse 4:2, 4:6. 136. apocalypse 4:4. 137. apocalypse 4:6-8. 138. apocalypse 5:5. 139. philo, on the special laws i, 47. 140. apocalypse 5:9 10. 141. the language of universal, or catholic, powers is drawn from astrology. with earthly genii, or daimons who protected 226 christianity as mystical fact definite spots, were contrasted the celestial gods, who are catholic. this word, which was to have such a great destiny, was at first merely an astrological term: it denoted activities that are not limited to individuals, nor to particular events, but apply to the whole human race and to the entire earth; franz cumont, astrology and religion among the greeks and romans (dover. new york, 1960) p. 63. 142. apocalypse 6:6. the rider co

ss, hudson, ny, 1986, pp. 187ff. the discovery of the secret mark fragment (cf. note 118) has again strikingly confirmed his insight. steiner discussed the basic myth of gnosticism, concerning the divine sophia and the pre-earthly existence of spiritual worlds( aeons) in his lectures christ and the spiritual world (london, n.d. 167. these include mystical theology, on the divine names, and on the celestial hierarchies. dionysius the areopagite was the pupil of paul in athens (acts 17:34) by whom these works claim to be written. steiner described dionysius as a teacher of esoteric christianity in the tradition of paul (steiner, the gospel of st. john, new york, 1962, pp. 34 5. his teachings were presumably given written form much later by his pupils (the notes 229 present texts use late phi

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

grich. in his book freemasonry, jack harris, a former master mason who renounced the order after converting to christianity, quotes at length the ritual according to the state of maryland's masonic manual.6 that manual assures the mason that at his death, if his good works are sufficient "a kind messenger from the supreme grand master will be sent to translate us to that all perfect, glorious and celestial lodge above, where the supreme architect of the universe presides" according to harris the ritual continues as follows: all officers and members bow toward the east. the master raps the lodge down (1 rap. also explained to the brother in the third degree lecture is what he is to do in times of peril or danger. he is instructed (if he can be seen) to throw up both arms over his head and l

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

in the heavenly palace of our heart shalt thou smell our spirit of perfume, as though a thousand and one different perfumes were ignited therein. 7. but hear thou our majestic music of the spheres! hear thou the ineffable sound of our mystic union! 8. halt: halt! now eat the fruit and drink the wine. we are come! our will is one: our will is done! 9. come with us, and we shall uplift thee to the celestial palace of the stars: thou shalt partake of the ineffable glory! we are the ecstasy of thine aspiration to accomplish the great work: we are the purity of thine invocation to the highest! 10. now by way of the serpent, or by way of the arrow, or by some other known or unknown way of initiation, wilt thou attain union with us. whatever thy operation or formulae of initiation, we shall upli

THE CANOPIC GODS SYMBOLISM

r the special guardianship of isis and nephthys. isis who conquers by the power of wisdom and the forces of nature, guards ameshett. and nephthys, who hides that which is secret, guards ahephi- whence also, until recent days, in the fullness of time, the sacred sources of ahephi, the nile, were kept secret from the whole world. tmo-oumathu is under the guardianship of neith, the dawn. this is the celestial space, who makes the morning to pass and awakens the light of a golden dawn in the heart of him whom the eternal gods shall chose, by the sacred science of breath. kabexnuv is guarded by sakhet, the sun at the western equinox, the opening of amenti, who wears the scorpion on her head- and these guardianships were often painted on the canopic jars. when, therefore, the candidate kneels at

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

with what kind of body do they come? you foolish man! what you sow t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 8 afterlife mysteries does not come to life unless it dies. and what you sow is not the body which is to be, but a bare kernel. god gives it a body as he has chosen, and to each kind of seed its own body. for not all flesh is alike. there are celestial bodies and there are terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. so it is with the resurrection from the dead. what is sown is perishable, what is raised is imperishable. it is sown in dishonor, it is raised in glory. it is sown in weakness, it is raised in power. it is sown in the physical body, it is raised in a spiritual body

equire special memberships to establish a mystical union with the absolute. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 50 afterlife mysteries akashic records some metaphysicians believe that they have the ability to perceive and to read the akashic records, eternal accountings of individual human life patterns which have been somehow impressed on the celestial ether or astral light that fills all of space. these records are said to detail each lifetime and are perpetuated like vast computer-like memory banks in the collective unconscious. certain psychic sensitives claim to enter altered states of consciousness, such as trance or meditation, and thereby achieve the ability to read the past lives of individuals who seek such knowledge. when the

y told heathcote stories of seeing guardian angels at hospital beds and deathbeds, ministering to the ill or manifesting to escort souls to heaven. a good number of accounts reported the appearance of majestic beings to allay people s fears, to let them know that they were not alone in dangerous or stressful situations. rather than external entities presenting themselves to provide assurance of a celestial helping hand, psychotherapist dr. susan blackmore theorizes that angel sightings are merely apparitions created by the brain in times of crisis in order to provide comfort. though she might agree with blackmore that certain angel sightings might be crisis apparitions, heathcote returns to the baptism in the church in hertfordshire as an incident to give the staunchest critic pause to won

y and diverse. orpheus had t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mystery religions and cults 267 thegods apollo and dionysus were two representations or revelations of the same divinity. descended into hell, the underworld, and braved its challenges and subdued the demons of the pit. the disciples of the orphic/dionysus schools were promised the celestial fire of zeus, the light retrieved by orpheus, that enabled their souls to triumph over death. these things would all be enacted in the mystery play that depicted orpheus descending into hades and observing persephone, the queen of the dead, being awakened by dionysus and being reborn in his arms, thus perpetuating the cycle of rebirth and death, past and future, blending into a timeless

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

hers of the considerable body of worldwide fairylore maintain that fairies are entities who belong solely to the realm of spirit. many of the ancient texts declare that the fairies are somehow of a middle nature betwixt man and angel. some biblically inspired authorities have sought to cast fairies as an earthly incarnation assumed by the rebellious angels who were driven out of heaven during the celestial uprising led by lucifer. these fallen angels, cast from their heavenly abode, took up new residences in the forests, mountains, and lakes of earth. as fallen angels, they now existed in a much-diminished capacity, but still possessed more than enough power to be deemed supernatural by the human inhabitants of the planet. in a variation of that account of the fairies origin, other scholar

ects roaring across the heavens. scraps of ancient documents reveal phenomenal, unexplained manifestations in the skies. virtually every religion relates visitations from angels, demons, devils, and gods who descended to earth in ancient times. with the highly publicized arrival of the flying saucers in the earth s atmosphere in 1947, modern humans were confronted with what they thought was a new celestial mystery. however, in their efforts to interpret this phenomenon, a band of scholarly individuals dug through old documents and musty records and discovered that the ufo phenomenon had appeared periodically throughout history. gradually, some ufologists believed humankind s gods, angels, devils, and demons were nothing more than alien visitors from some superior civilization on some far p

er egg, and there are the nagas, the handsome, semidivine serpent people with supernatural powers who figure in the hindu and buddhist traditions. throughout the dim corridors of history, there are frequent mentions of legendary sky people, who were considered to have been emissaries of the flying serpent. the snakeworshiping aztecs and mayans are not far removed from the chinese, who worshiped a celestial dragon. both cultures may have been contacted by emissaries from another world, a highly advanced extraterrestrial reptilian species that has been observing the evolution of earth for millions of years and has returned in the grays, the ufonauts of modern times, who are described by contactees and abductees as reptilian in appearance. if, as those researchers who champion the ancient ast

cultures have legends of amphibians or serpent people. cal times were at a disadvantage in describing sophisticated spacecraft. for lack of a better term, they resorted to their own known word for a vehicle of transporation chariot. those ufo researchers who have conducted a careful analysis of biblical texts have found three types of cosmic conveyances employed as vehicles of transportation for celestial beings: 1. the wheel, or disc-shaped object described by ezekiel; 2. the chariot of fire mentioned in the second book of kings; 3. the cloudy chariot found in the writings of moses, daniel, david, matthew, paul, and john. in ii kings 2:11 12, 6:17; psalms 68:17; and habakkuk 3:8, the old testament writers describe cosmic craft identified as a chariot of fire powered by engines called hor

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ng that all human knowledge depends upon a study of mathematics, bacon insisted that the noblest expression of mathematics is astrology. at each person fs birth the heavenly energies determine powerful physical, mental, and emotional factors that strongly affect that individual fs destiny. the stars do not decide one fs fate, bacon conceded, for humans did have free will as a divine gift, but the celestial movements did most certainly dispose one toward one fs fate. therefore, he concluded, astrology should be utilized as a powerful tool in medicine, alchemy, and predicting the future of individuals and nations. friar bacon was well aware that the church did not share his enthusiasm for astrology, but he argued that the bible itself is the basic source of astrological knowledge and that a

f the egyptian system, acting as intermediaries between god and humans. these seven spirits were the same beings that the brahmans of ancient india called the seven devas, that in persia were called the seven amaschapands, that in chaldea were called the seven great angels, that in jewish kabbalism are called the seven archangels. later, various magi sought to reconcile the christian hierarchy of celestial spirits with the traditions of hermes by classifying the angels into three hierarchies, each subdivided into three orders. the first hierarchy: seraphim, cherubim, and thrones. the second hierarchy: dominions, powers, and authorities [virtues. the third hierarchy:principalities, archangels, and angels. these spirits are considered more perfect in essence than humans, and they are thought

t themselves at the mercy of these powers; and, since these good and bad energies all seemed to originate in the skies above, it was most logical that they should come to regard the heavens as the seat of the great gods. from this conviction evolved a theory of complete accord between phenomena observed in the heavens and occurrences observed on earth. there is no doubt that the ancients held the celestial bodies in great regard, perhaps even in veneration. the book of job in the old testament affirms that gthe morning stars sang together h when the foundation of earth was laid. later, job was asked, gdo you know the ordinances of the heavens? can you establish their rule on earth? h (38:33. it is clear, also, that the ancients believed that the stars influenced the turn of events here on

is composed of four basic elements: fire, water, air, and earth. following the conquest of babylonia by alexander the great (356.323 b.c.e, it was found that chaldean astrologers had divided the signs of the zodiac into four triangles of three each and called the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d prophecy and divination 119 ancients held the celestial bodies in great regard. groupings by the same names as were empedocles fs four elements. aries, sagittarius, and leo were termed fire signs; cancer, scorpio, and pisces, water; libra, aquarius, and gemini, air; and capricorn, taurus, and virgo comprised the signs of earth. in essence, astrology deals with the relationship between the positions of the sun, moon, and planets and the life o

le. pisceans must always try to keep their own emotional life on an even keel in order not to disturb their health. while many people associate astrology only with the brief summaries of the zodiacal signs in their daily newspapers and probably don ft affix a great deal of serious attention to the advice provided by astrology columns, there are millions of men and women today who still regard the celestial bodies with the same veneration as did the ancients. zolar, once described as gthe dean of american astrologers, h wrote in the preface to his book it fs all in the stars (new york: zolar publishing, 1962: gastrology, in its purity, though forming a system of divination, is totally unconnected with either fortune telling or mediumship. it is a divine science of correspondences, in the st

individual is aware of only 12 of these, as might be illustrated by the houses of the zodiac, it is enough to cause him or her to wish for some sort of gnavigator h to help interpret any directional signs that may be present. the art (or science) of astrology, as practiced by a competent astrologist, may serve as one star to be used in making a fix on the chart of destiny. the astrologer and the celestial navigator have a number of things in common. both look to the heavens for their points of reference; both make use of charts and tables developed during centuries of observation and recording. both arrive at their conclusions through mathematical computation. the navigator charts a course, but does not establish a destination. the astrologer casts a horoscope, but does not determine char

THE KEY TO THE MYSTERIES

l dreams of a tormented life; our ordeal will be finished, and we shall be sufficiently strong against sorrow to be immortal. then we shall live in god with a more abundant life, and we shall descend into his works with the light of his thought, we shall be borne away into the infinite by the whisper of his love. we shall be without doubt the elder brethren of a new race, the angels of posterity. celestial messengers, we shall wander in immensity, and the stars will be our gleaming ships. 18 we shall transform ourselves into sweet visions to calm weeping eyes; we shall gather radiant lilies in unknown meadows, and we shall scatter their dew upon the earth. we shall touch the eyelid of the sleeping child, and rejoice the heart of its mother with the spectacle of the beauty of her wellbelove

han mary? o mary, daughter of the east! caste as pure love, great as the desire of motherhood, come and teach the children of islam the mysteries of paradise, and the secrets of beauty! invite them to the festival of the new alliance! there, upon three thrones glittering with precious stones, three prophets will be seated. 54 the tuba tree will make, with its back-curving branches, a dais for the celestial table. the bride will be white as the moon, and scarlet as the smile of morning. all nations shall press forward to see her, and they will no longer fear to pass al sirah; for, on that razor-edged bridge, the saviour will stretch his cross, and come to stretch his hand to those who stumble, and to those who have fallen the bride will stretch her perfumed veil, and draw them to her. o ye

es with a condescension which seems to sound the depths of pity] 140 "does he do miracles, sir "but the greatest "the most astonishing "the most incontestable "the truest miracles that have ever been done on earth since the time of jesus christ. what! thousands of hosts appear on altars where there were none; wine appears in empty chalices, and it is not an illusion, it is wine, a delicious wine..celestial music is heard, perfumes of the world beyond fill the room, and then blood. real human blood (doctors have examined it, real blood, i tell you, sweats and sometimes flows from the hosts, imprinting mysterious characters on the altars! i am talking to you of what i have seen, of what i have heard, of what i have touched, of what i have tasted! and you want me to remain cold at the bidding

of the beautiful hypothesis, partly demonstrated and realized more from day to day by the discoveries of science: i refer to "universal analogy" deprived of this key of transcendental dogma, he could see no more of the gods than the sun, the seven planets, and the twelve signs of the zodiac; but he did not see in the sun the image of the logos of plato, in the seven planets the seven notes of the celestial gamut, and in the zodiac the quadrature of the ternary circle of all initiations. 187 the emperor julian, that "adept of the spirit" who was never understood, that initiate whose paganism was less idolatrous than the faith of certain christians, the emperor julian, we say, understood better than dupuis and volney the symbolic worship of the sun. in his hymn to the king, helios, he recogn

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

the sabbat exists in the mind and is performed in the spirit. the luciferian has instinctual knowledge that he or she has opened a current, by their own predilection, which intrinsically blends the realm of fantasy with in-flesh reality. when one drops to one knee in the forest or hidden place, summons the power of the earth and that which lies in their circle of being, the mind is guided to the celestial and empyrean (meaning the highest heavens) sabbat from those words chanted in waking can the tranceways be met and the will made flesh. the luciferian path is indeed based in the shadow. the luciferian is one who begins in darkness, masters the infernal aspects of his/her being and then seeks to illuminate further the light of imagination; the 3 flame of consciousness and isolate being t

not so lightly fallen before you. 4 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 5 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l. mathers, the symbolism of angels (higher octave) and demons (lower octave or infernal spirits. this term is inextricably the same as celestial, the sabbat of luciferian light. 6 baphomet is a magickal transformation of being. baphomet, being the head of wisdom, is related to cain in some sabbatic and luciferian circles. 7 the people of the lie, or practitioners of witchcraft, see yatuk dinoih by the present author. 16 there was a group of so-called witches which were known as the aniza bedouin clan. they were derived in leaders

THE MAGICIAN S KABBALAH

the planets, elements, stages of alchemy and other aspects of esoteric teachings have been linked to the sephiroth. the majority of these attributions are derivations and permutations of those developed by medieval hermeticists, who painstakingly produced pseudo-scientific tables of every angelic hierarchy, every grade of demon, and even the occult connections between rocks and stars. the "magus; celestial intelligencer (published 1801) of francis barrett is an example of these tables of correspondence and the occult dictionary "777" by crowley provides a synopsis of the major systems of magical correspondence (i.e. deities, zodiacal signs, planets, perfumes, colours, numbers, mythical animals etc. the basic elements of correspondence are shown in table two. these tables were also to be fo

THE MARTINIST OPERATIVE GENERAL RITUAL

o-o-o-o-o this operative and general ritual was released in volumes 3& 4 of the martinist review, 1962/63. 13 b) sacramentary. sanctifying the alb and cordelier: o lord, my power is in thy name, thou who hast made heaven and earth, grant, o lord, my prayer, and may my cry ascend to thee. peace be with thee, and with thy spirit. alb and cordelier, sacred vestments which i ordain for the cult of my celestial reconciliation, i exorcise you in the name of him who commissioned you for the protection of man in the presence of the evil spirits and for his purification in the presence of the celestial powers. become thus henceforward, immaculate and blessed vestments, pure) and radiant, protected from any power and any prestige of the demoniacal spirit and his ministers, become protected from any

els and spirits of light, as well as all souls of our brothers finally reconciled, crowd around this altar and its sanctified circumferences- as if by an invisible call- as soon as the sweet scent of this aromatic mixture expands. let us pray. deign, o holy lord, god almighty, before whom stand full of respect numberless armies of angels, to bless) and to sanctify) this aromatic creature. may the celestial spirits called by word of thy servant come and assemble thanks to its penetrating perfume. may the spirits of darkness and error that prowl around to destroy us, flee at the same time, forever, and may their malefice and prestiges never subsist. by ieshouah, our lord, amen. prayer to be said while vesting the alb and cordelier before the operation: o lord, whiten me and purify my heart s

and for all masters of the past: grant, 0 eternal god, thou who grantest the pardon and desirest salvation of men, we beseech thee- grant that brothers and sisters of the order, their parents and relatives, as well as masters of the past who have all left this age, may all share with thy saints and thy angels the eternal beatitude and the original unity finally regained through the return to the celestial origins. o lord of mercy, deign to grant all these souls an eternal rest for a time immemorial and may the light which never dies out radiate upon them. by ieshouah, our lord, amen. operator adds a larger quantity of incense into the censer, meditates a while and then 24 prays for the wandering souls: o almighty and eternal god, thou who deigned to save the sons of israel from attacks of

y shall render thee its pious tributes in thy holy city of above, do so that thy creatures may in the near future finally live united by the unbreakable ties of charity. never permit, o lord of mercy, the discord of minds and perversity of hearts separate those who, at the beginning, were only one family under the authority of only one father, so that finding themselves one day in the same common celestial temple they may all dwell there eternally under thy holy protection. by ieshouah, our lord, amen. operator meditates for a few moments and then prays for the debased and fallen spirits in the bosom of the mineral kingdom: o almighty god, eternal creator and preserver of all beings, here we pray to thee and beseech thee for all fallen and debased spirits contained in the bosom of the mine

companiment. substance a being that subsists by itself, a separate or distinct thing. 9 psalm 133 used to be recited aloud by the knights of the temple at each reception inot the order. it still appears in the rituals of arming of the different chivalrous orders, protestant, catholic or masonic. 28 zion; for there the lord commanded the blessing, even life for evermore. operator now dismisses the celestial spirits which he has invoked during his operation: celestial spirits who assisted us, we thank you. may there be always peace of god between you and us. deign to continue to assure me, as well as my brothers, of your holy and understanding protection. may we be always- you and myself- forever, inscribed in the book of life. by ieshouah, our lord, amen. operator replaces the lid of the ce

THE MIDDLE PILLAR

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

conscious: according to assagioli, the higher unconscious or transpersonal level of consciousness whch contains hgher intuitions, inspirations, latent psychc functions, and spiritual energies. super-ego: according to freud, an unconscious part of the psyche which is created by the internalization of moral standards taken from parents and society. 262 0 theb alancbee tweemni nda nd magic supernal: celestial or heavenly. in qabalah it refers to the three highest sephiroth on the tree of life which are often called the supernal triad. sushumna: the primary nadi which starts at the base of the spine and runs to the top of the cranium. sushupti: the second world of consciousness according to hindu tradition. the causal world. sutra: the sanskrit word for "thread" buddhist or hindu scriptures. s

THE NECRONOMICON SIMON VERSION

approaching the barrier that keeps out the absu. and one day, without the benefit of necronomicon, the race of man will smash the barrier and the ancient ones will rule once more. an alternative possibility exists: that, by landing on the moon, we have come to reinstate the ancient covenant and thereby assure our protection against the outside. since "the gods are forgetful, buy treading on their celestial spheres we are reminding them of their ancient obligations to us, their created ones. for, as it is said in one of man's most ancient of covenants, the emerald table "as above, so below. man's power to alter the nature of his environment must develop simultaneously with his ability to master his inner environment, his own mind his psyche, soul, spirit. perhaps, then, the lunar landing wa

venants, the emerald table "as above, so below. man's power to alter the nature of his environment must develop simultaneously with his ability to master his inner environment, his own mind his psyche, soul, spirit. perhaps, then, the lunar landing was the first collective initiation for humanity, which will bring it one step closer to a beneficial force that resides beyond the race of the "cruel celestial spirits, past the abyss of knowledge. yet, he must remember that the occult powers that accompany magickal attainment are ornamental only, indications of obstacles overcome on the path to perfection, and are not to be sought after in themselves, for therein lies the truth death. lovecraft saw this evil, as the world passed from one war and moved menacingly towards another. crowley prepar

ore it. the mad arab was either keeping a sacred secret, or found human language inadequate to the task of describing what other initiates in similar systems have expressed in the vague abstractions of the truly illuminated, likening the experience to an lsd trip. the "incantations of the gates" follow, and are probably meant to accompany the preceding chapter, being prayers proper to each of the celestial gates. the "conjuration of the fire god" follows this, and resembles the others in its mixture of greek and sumerian phrases. it should be noted here that wherever a sumerian phrases. it should be noted here that wherever a sumerian phrase appears in the original ms. we have kept it as it is, untranslated, as we expect the mad arab would have wanted it. quite possibly, even he did not kn

ere and discover the rest, for time is short and mankind does not know nor understand the evil that awaits it, from every side, from every gate, from every broken barrier, from every mindless acolyte at the alters of madness. for this is the book of the dead, the book of the black earth, that i have writ down at the peril of my life, exactly as i received it, on the planes of the igigi, the cruel celestial spirits from beyond the wanderers of the wastes. let all who read this book be warned thereby that the habitation of men are seen and surveyed by that ancient race of gods and demons from a time before time, and that they seek revenge for that forgotten battle that took place somewhere in the cosmos and rent the worlds in the days before the creation of man, when the elder gods walked th

is the realm of the night of time. his number is four, as the quarters of the earth, and the following is his seal: the book of entrance, and of the walking the book of entrance this is the book of entrance to the seven zones above the earth, which zones were known to the chaldeans, and to the ancient races that preceded them among the lost temples of ur. know that these zones are governed by the celestial spirits, and that passage may be had by the priest through those lands that border on the unzoned wastes beyond. know that, when walking thus through the sea of spheres, he should leave his watcher behind that it may guard his body and his property, lest he be slain unawares and must wander throughout eternity among the dark spaces between stars, or else be devoured by the wrathful igigi

THE SHADOWED ONES

viathan is the dragon guardian of the abyss, who dwells in the deep and unknown realms of the ocean and the darkest depths of the mind. leviathan is different from the watchers in that this fallen seraphim does not hold relation to man or angel, yet this daemon offers the knowledge of ageless essence and being. ezeqeel knows well the passion of the dream and how one may by cord or charm enter the celestial sabbat of the watchers, the circle dance of flame and light, wherein all who enter this circle offer torches in the brilliance of self-deification. this is the secret dance of lucifer and lilith, the strength of the self in motion. amazarak knows well the path of cain in the earth, of root cuttings and sorcery. one may seek amazarak when both man and woman have felt a deeper understandin

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

er is both froward and perverse, and contrary to the sum of human experience. this however i trust he will find is not the case, and, as ianthe, will discover that after the mystic union has been consummated, the beautiful daughter of ligdus and telethusa was as acceptable a young husband as ever wooed nymph on the shaded slopes of ida. much has been written concerning stars, both terrestrial and celestial, and not a little regarding that capricious star which gleamed over the humble manger-bed of the son of man. dark seas of blood have long since lapped that star of the morning into the crimson oblivion of day, whose empurpled strife has also rumbled into the distance as the droning of some drowsy fire-finger on the sleeping parchment of life, murmuring and moaning as the wind-kissed mout

geia, enticing men to her mire, and at length to die still-voiced as the daughter of dis, whose ghostly fingers sinking clutch the frozen reeds of that slough in which she had so long wallowed. long have we peered, crouching on the watch-tower of our minds, through the darkness of ignorance lit alone by the northern lights of folly, till our scorched eyes falling as slags upon our hearts, a light celestial hath arisen from out the eyeless sockets of eternity. a day-star, to flash forth into the west, winged and wonderful. a pharos of gleaming hope lighting our way across the boisterous ocean of life to our haven of eternal rest. the fools and the faulty, the wise and the wizened read and tremble before the might of its majesty, for into its flaming horrent hath it woven and braided the ash

e storm; or sweet notes of love, soft as the whispering wings of a butterfly. here are the jewels of heaven, of havilah, and of eden, with not a little of the fire of hell, the flames of gehenna, and the darkness of duat. if we look for pyramids and colossi disappointment will be our lot; we cannot hold, as hanuman of ind, a mountain in one hand and a forest in the other, neither can we gaze on a celestial meru or olympus; but as we look, and here it is only the searcher who is rewarded, we find a little jewel, then another, and still another, till, as we grasp them, their very light is caught by their unfound fellows, and our path is lit as a fairy dell by a thousand wonders of light and of beauty. ga little more clothing, h the critic writes, as he perused the gpoems and ballads, h perha

of his form. gmy womb is pregnant with mad moons and suns, h* he writes, and though we could hardly agree to endow so virile a master with so feminine an organ, yet we can attribute something very like it to his brain. pregnant it certainly is, and more, being already the mother of a large family, a family as diverse as the offspring of uranus, father of the gods, born to him by earth, earthy and celestial. sweet lyrics are crushed cheek by jowl with the most corrosive satire, sonorous heroics and blank verse at times merge into the most raucous of hudibrasian doggerel, rimes of the sweetest and the most perverse character ring in our astonished ear, tragedy and farce, ever extremes: paul and virginie sitting on the knees of pantagruel, blowing kisses through the sephirotic circle of etern

eads the starry runes, and swoons! none but the dead can tune the lyre of love *tannhauser, vol. i, p. 234. such are two out of these six superb lyrical verses. tannhauser sleeps. gnone but the dead can know the worth of love! h none but the dead, dead to all else. to love is to die and be born again in another world, to slough the skin of the terrene and be robed in all the supernal glory of the celestial. love changes as death, it effaces the past, it brightens the future, beautifies as the hand of some mystic artist, all misery, all sorrow, all woe, overwhelming, illimitable. now we see the horrid form of his lower self, which he once strove to cast off, bending over him; the venus of his body rises lecherous over the pure isis of his soul, the carnal lusting over the spiritual, as iago

sionate love. so christ was enthroned amongst the gods, and his tender mother, the ever chaste virgin, set on the humbler throne over the destiny of men fs hearts; yet awake, the actual man loses the ideals of his dreaming hours, straining to his heart the form of her whom he loves best on earth, deserting his heavenly bride for his earthly spouse. such is the duality of love. the mundane and the celestial. which nations now are the most passionate, the man-worshippers or the woman-worshippers? the latter, and it is for this reason that i included tannhauser in the first part of this essay, rather than in the second, dealing with the philosophy of aleister crowley. it is this spiritual exaltation, curious as it may seem, which so often links the pure true love to the foul false love. love

THE WITCH CULT OF ZOS VEL THANATOS

y early experiences with the sabbat. here we find the flesh of the witches in the astral plane, mature and well worn. the falling flesh is all ecstasy- that by casting the circle and going forth into the sabbat of spirit can we then begin to learn of ourselves and the very potential we hold. the four flying witches is a gateway of lust and deep set desire; this would belong to the instance of the celestial or luciferian sabbat; the spirit does not regress to therion form, rather remains and seeks the element air to guide inspiration. this is the aethyr of the liberated spirit, the luciferic guide to the emerald crown of the lion serpent. when thy seed spills, invigorate it in the name of the moon and the sun. when one goes forth to the sabbat, allow no restrictions to hinder you, listen to

he vampires are coming perhaps the most famous aos art piece. this work has played a strong part of inspiration in the formulation of the luciferian gnosis, not only with the vision of toph but the botd as well. the face is the independent genius, the spirit which rises from flesh, the angelick daemon which is both beast and spirit, the independent consciousness which goes forth to the luciferian/celestial sabbat. the sleeping offer their veins to the mouths of the black adept, who then drinks in turn from the wound of lilith az, the fountain of trshna, or thirst, the very graal of the devil. the ophidian oracle the black (lilith az) and the red (samael) snake are the dual knowledge of kundalini, both represent the polarity of sexual magick and independent consciousness. here one may see t

THE BOOK OF GATES

sceptres in their hands, are they who stablish the p. 292 domains of this god in the sky, and they have their thrones in accordance with the command of ra" of the four ram-headed gods it is said "those who are in this picture [having] their sceptres in their hands, are they who decree [the making ready] of the offerings of the gods [from] the bread of heaven, and it is they who make to come forth celestial water when as yet ra hath not emerged in nu" of the four hawk-headed gods it is said "those who are in this picture [having] their sceptres in their hands, are they who stablish the shrine [in the boat of ra, and they lay their hands (on the body of the double boat of the god after it hath appeared from out of the gate of sma, and they place the paddles [of the boat] in nut, when the hou

THE HOLY BIBLE KING JAMES VERSION

5:37 and that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other [grain] 15:38 but god giveth it a body as it hath pleased him, and to every seed his own body. 15:39 all flesh [is] not the same flesh: but [there is] one [kind of] flesh of men, another flesh of beasts, another of fishes [and] another of birds. 15:40 [there are] also celestial bodies, and bodies terrestrial: but the glory of the celestial [is] one, and the [glory] of the terrestrial [is] another. 15:41 [there is] one glory of the sun, and another glory of the moon, and another glory of the stars: for [one] star differeth from [another] star in glory. 15:42 so also [is] the resurrection of the dead. it is sown in corruption; it is raised in incorruption: 15:43

TURNER ROBERT ARBETEL OF MAGICK

stiny, shall be able to hurt him who hath the most high for his refuge. if therefore any of the olympick spirits shall teach or declare that which his star to which he is appointed portendeth, nevertheless he can bring forth nothing into action, unless he be permitted by the divine power. it is god alone who giveth them power to effect it. unto god the maker of all things, are obedient all things celestial, sublunary, and infernal. therefore rest in this: let god be thy guide in all things which thou undertakest, and all things shall attain to a happie and desired end; even as the history of the whole world testifieth and daily experience sheweth. there is peace to the godly: there is no peace to the wicked, saith the lord. aphorism 16. there are seven different governments of the spirits

that at length thou shalt be certain of the greatest thing of all, that thy name is written in heaven. aphorism 26. there is another way which is more common, that secrets may be revealed unto thee also, when thou art unwitting thereof, either by god, or by spirits which have secrets in their power; or by dreams, or by strong imaginations and impressions, or by the constellation of a nativity by celestial knowledge. after this manner are made heroick men, such as there are very many, and all learned men in the world, plato, aristotle, hippocrates, galen, euclides, archimedes, hermes trismegistus the father secrets, with theophrastus, paracelsus; all which men had in themselves all the vertues of secrets. hitherto also are referred, homer, hesiod, orpheus, pytagoras; but these had not such

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

mountains and the woods, signifying the passive productive powers of each, subdivided and diffused. of the same class are the genetullidej, mentioned by pausanias as companions to venus,3 who, as well as ceres, juno, diana, isis &c, was only a personification of nature, or the passive principle of generation, operating in various modes. apuleius invokes isis by the names of the eleusinian ceres, celestial venus, and proserpine; and, when the goddess answers him, she describes herself as follows: i am, says she, nature, the parent of things, the sovereign of the elements, the primary progeny of time, the most exalted of the deities, the first of the heavenly gods and goddesses, the queen of the shades, the uniform countenance; who dispose, with my nod, the luminous heights of heaven, the s

figures are on the coins of most of the seleucid. 4 de bello parthico. 5 in crasso. of priapus 83 the author of the treatise attributed to lucian1 says, she was nature, the parent of things, or the creatress. she was therefore the same as isis, who was the prolific material upon which both the creative and destructive attributes operated.2 as water was her terrestrial essence, so was the moon her celestial image, whose attractive power, heaving the waters of the ocean, naturally led men to associate them. the moon was also supposed to return the dews which the sun exhaled from the earth; and hence her warmth was reckoned to be moistening, as that of the sun was drying.3 the egyptians called her the mother of the world, because she sowed and scattered into the air the prolific principles wi

y virgil the mystic winnow of bacchus.4 the ammonian platonics and gnostic christians thought that this separation, or purification, might be effected in a degree even before death. it was for this purpose that they practised such rigid temperance, and gave themselves up to such intense study; for, by subduing and extenuating the terrestrial principle, they hoped to give liberty and vigour to the celestial, so that it might be enabled to ascend directly to the intellectual world, pure and unincumbered.5 1 odyss. l, ver. 152. 2 those who wish to see the difference between sensation and perception clearly and fully explained, may be satisfied by reading the essai analytique sur l ame, by mr. bonnet. 3 orph. hymn. 45. 4 mystica vannui iacchi. georg. i, ver. 166. 5 plot. ennead. vi, lib. iv, c

5 plot. ennead. vi, lib. iv, ch. 16. mosheim, not. y in cudw. syst. intell. ch. v. sect. 20. 100 on the worship the clergy afterwards introduced purgatory, instead of abstract meditation and study; which was the ancient mode of separation by fire, removed into an unknown country, where it was saleable to all such of the inhabitants of this world as had sufficient wealth and credulity. it was the celestial or therial principle of the human mind, which the ancient artists represented under the symbol of the butterfly, which may be considered as one of the most elegant allegories of their elegant religion. this insect, when hatched from the egg, appears in the shape of a grub, crawling upon the earth, and feeding upon the leaves of plants. in this state, it was aptly made the emblem of man

rtists represented under the symbol of the butterfly, which may be considered as one of the most elegant allegories of their elegant religion. this insect, when hatched from the egg, appears in the shape of a grub, crawling upon the earth, and feeding upon the leaves of plants. in this state, it was aptly made the emblem of man, in his earthly form, in which the therial vigour and activity of the celestial soul, the divin particula mentis, was supposed to be clogged and incumbered with the material body. when the grub was changed to a chrysalis, its stillness, torpor, and insensibility seemed to present a natural image of death, or the intermediate state between the cessation of the vital functions of the body and the final releasement of the soul by the fire, in which the body was consume

the grub was changed to a chrysalis, its stillness, torpor, and insensibility seemed to present a natural image of death, or the intermediate state between the cessation of the vital functions of the body and the final releasement of the soul by the fire, in which the body was consumed. the butterfly breaking from the torpid chrysalis, and mounting in the air, was no less natural an image of the celestial soul bursting from the restraints of matter, and mixing again with its native ther. the greek artists, always studious of elegance, changed this, as well as other animal symbols, into a human form, retaining the wings as the characteristic members, by which the meaning might be known. the human body, which they added to them, is that of a beautiful girl, sometimes in the age of infancy

TYSON DONALD NEW MILLENNIUM MAGIC

llennium magic is an attempt to make this ancient art accessible to intelligent modern readers without asking them to compromise either their understanding or their reason. the higher purpose of new millennium magic could not be expressed more clearly than by the words agrippa used in the opening chapter of his work to describe the function of magic: seeing there is a threefold world, elementary, celestial, and intellectual, and every inferior is governed by its superior, and receiveth the influence of the virtues thereof, so that the very original, and chief worker of all doth by angels, the heav- ens, stars, elements, animals, plants, metals, and stones convey from himself the virtues of his omnipotency upon us, for whose service he made, and created all these things; wise men conceive i

om the mind of the magus, and this power is everywhere and always the same. this statement will not be acceptable to many people, but let the fools be foolish and the wise be wise. the truth was always understood by adepts of the highest attainment. it is written in the ancient magical manuscript of abramelin the mage: whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters, pay no attention thereto, because herein is a very great sin hidden, and a deceit of the demon; it being one of his many meth- ods of endeavouring to confound the true wisdom of the lord with evil matters. because this true wisdom of the lord can operate and perform its effects every day, and at any moment and second. the gates of his grace are daily open

through the kab- balistic technique known as aiq beker into nine angular symbols, each capable of standing for one of three letters, which are indicated by one, two, or three dots within the symbol: this ancient and widely known magical alphabet was described by cornelius agrippa in his occult phil sophy. in the same chapter, agrippa also gives three occult scripts that are based on hebrew called celestial, malachim, and the passing of the river. the forms of the hebrew letters are stylized in these scripts into block symbols with straight lines, simple curves, and small circles at the terminations of letter seg- ments. all of these forms, along with another more obscure alphabet called the the- ban, also given by agrippa, were reprinted in the magus (london: 1801) by the enghsh occultist

ers by sets of parallel notches along the cor- ners of wooden staves or stone blocks. it was invented by the celts and used for writ- ing purposes. there is no certain evidence that ogham scripts were ever employed for magic, although this seems probable. examples of ogham have survived on the edges of stone monuments and in medieval manuscripts. it was probably invented by a nop qr s tvx y z the celestial writina $as%un i 4% xx lamed caph )od teth cheth zain vau he daleth cimel beth aleph tau shin resh kuff zade pe ain samech nun mem malachim caph jod teth cheth zain vau he daleth gimel beth aleph vu x resh kuff zade pe n%"x%gauw'%h ain samech samech shin tau nun mem lamed passina the river lamed caph jod teth cheth zain vau he daleth gimel beth aleph au h'in gsh kuff zade pe ain samech n

TYSON DONALD SOUL FLIGHT

is the most common division. when we examine theosophy, we will again encounter this concept of the spirit realms divided into a series of seven successive planes. the tapti do not correspond, as might be supposed, with ruling deities, but rather with successive levels of spiritual reality. the altaic shaman climbs a tree or a post notched with seven or nine tapty, representing the seven or nine celestial levels. the "obstacles (pudak) that he must overcome are really, as anokhin remarked, the heavens that he must enter. when the yakut make blood sacrifices, their shamans set up a tree with nine notches outdoors and climb it to carry the offering to the celestial god ai toyon. the initiation of shamans among the sibo (related to the tungus) includes, as we have seen, the presence chapter

hes outdoors and climb it to carry the offering to the celestial god ai toyon. the initiation of shamans among the sibo (related to the tungus) includes, as we have seen, the presence chapter one: shamanic soul flight 7 of a tree with steps; another, smaller tree notched with nine tapty is kept in his yurt by the shaman. it is one more indication of his ability to journey ecstatically through the celestial regiom3 the tree represents the living axis of the world that has its roots in the underworld and its branches in the heavens. it is found in norse legends in the form of yggdrasill, the world ash, the roots of which run so deep not even the wise god of the shamans, odin, knows their endings. one of the many names of odin is yggr-he was named aft'er the shamanic tree. in the religion of

the golden dawn, fox had independently discovered the astral technique known as rising on the planes. the single time that fox saw his silver cord was when he detached his astral body while under the influence of ether. this was also an experience of the type of travel he called skrying "after a few sniffs, it seemed to me that i shot up to the stars, and that a shining silver thread connected my celestial self with my physical bodyl'log on a few occasions, he felt a pull that seemed to draw his astral body back into his physical body, but he never saw the cord before or after this drug experience. this caused carrington and muldoon to doubt very much that fox had ever achieved the full and complete experience of astral projection. however, merely because fox's experiences were different f

er in the same physical place, but as dr. robert william felkin (1858-1922, one of the original members of the group later testified "meetings were not necessary for the work of the felkin meant that physical meetings were unnecessary because the twelve met on the astral planes. the name of the group derived from the symbol of the "star maps and tree of life projected on a sphere."134m aps of the celestial northern and southern hemispheres showing the spherical projection of the ten sephiroth of the tree of life are reproduced in israel regardie's the golden dawn,'35 and it was these or maps very like them that were used by farr and her group. the twelve members stationed themselves at intervals around a circle. at the center was a being known as "the egyptian astral" who was the master fr

arr. it is the microcosm of the sphere's group's macrocosm: thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of a man is called 'the magical mirror of the universe' for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to man. this sphere surroundeth the physical body of a man as the celestial heavens do the body of a star or a planet, having their forces mirrored in its atmosphere. therefore its allotment or organization is the copy of that greater world or macrocosm. in this 'magical mirror of the universe' therefore, are the ten sephiroth projected in the form of the tree of life as in a solid sphere.138 137. regardie, 108-9. 138. ibid, 100. chapter seven: the golden dawn 1

the moon correspondence: pisces "the twenty-ninth path is the corporeal intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them. 30. hod to yesod hebrew letter: resh tarot trump: xix the sun correspondence: sun 238 soul flight "the thirtieth path is the collective intelligence, and astrologers deduce from it the judgment of the stars and celestial signs, and perfect their science, according to the rules of the motions of the stars" 31. hod to malkuth hebrew letter: shin tarot trump: xx the last judgement correspondence: fire "the thirty-first path is the perpetual intelligence; but why is it so called? because it regulates the motions of the sun and moon in their proper order, and each in an orbit convenient for it" 32. yesod to m

TYSON DONALD THE POWER OF THE WORD

ly need to be enumerated to the working ritualist. they are especially potent in invoking the name 35 commanding the spirits of the heavens. for example, when a planet is passing through a sign of the zodiac, particularly its ruling sign, the banner of that sign and its sigils are powerful tools to command the spirits of that planet. they are effective when inscribed upon amulets made under their celestial influence, or when seeking results that fall into the domain of a particular sign, because each banner is the god name of its sign of the zodiac. the banners are also used to rule the spirits that reside in the twelve directions of the earth and the twenty-four hours of the day. they command the twenty-four wings of the winds (which are explained in chapters viii and xiv) and the enochia

er and the hearer, carrying with them not only the conception of the mind, but also the virtue of the speaker with a certain efficacy unto the hearers, and this oftentimes with so great a power, that oftentimes they change not only the hearers, but also other bodies, and things that have no life. now those words are of greater efficacy than others, which represent greater things, as intellectual, celestial, and supernatural, as more expressly, so more mysteriously. also those that come from a more worthy tongue, or from any of a more holy order: for these, as it were certain signs, and representations, receive a power of celestial, and supercelestial things, as from the virtue of things explained, of which they are the vehicula, so from a power put into them by the virtue of the speaker (a

essence of the thing they represent. agnppa writes "hence magicians say, that proper names of things are certain rays of things, everywhere present at all times, keeping the power of things, as the essence of the thing signified, rules, and is discerned in them, and know the things by them, as by proper, and living images (occult philosophy 1.70. among names, those are most potent that represent celestial or divine spirits and gods, and among these godly names the strongest are the names of supreme deity. but the greatest and most potent name of all is tetragrammaton, which is not merely a title, but the actual pattern and essence of god. it follows that in magic tetragrammaton can be used to command all lesser names. this is why it was held in such esteem by kabbalists. the legend of the

ay figure seven times, moving sunwise to generate a creative vortex, as opposed to a counterclockwise, destructive vortex. they met at the riverbank at "four after midnight (probably four hours after midnight) because four is the number of physical realization. the "combinations of letters" each disciple was given by rabbi loew to recite were probably the four banners of tetragrammaton under each celestial quality. the first disciple, who possessed the gift of fire (shin, would have recited the letters of the cardinal ihvh, hvhi, vhih, and hihv. the second disciple, who had the gift of water (mem, would have recited the letters of the fixed ivhh, hhiv, vihh, and hhvi. finally, rabbi loew himself, who had the mediating gift of air (aleph, would have tied these extremes together by reciting

and proceed counterclockwise seven times, against the course of the sun, in order to return the golem to clay. i have taken the trouble to discuss the golem legend at such length because it illustrates the use of tetragrammaton among the jewish ba'alai shem of the middle ages. although this ritual of the kabbalah would not actually cause a clay figure to become flesh and blood, it would induce a celestial intelligence to enter into that clay figure and reside within it, where it could be consulted as an oracle on important questions. this is likely the truth behind the golem legend. rabbi loew probably created a manlike statue, then used the magic of the kabbalah to induce an angel of god to dwell within it and act as a protective and tutelary spirit for the jews of prague during their ti

on the description of the four tablets of the quarters as watchtowers and interpreted them in this manner on a cosmic level "in these vast spaces at the ends of the universe are these tablets placed as watch-towers, and therein is their dominion limited on either side by the sephirothic pillars, and having the great central cross of each tablet coinciding with one of the 4 tiphareth points in the celestial heavens (golden dawn, p. 656. the four angelic tables literally become the guardian gates at the ends of the manifest universe, the ultimate bastion against the violent entry of the "death-dragon" telocvovim (him-that-is-fallen, who is mighty coronzon, or lucifer. the notion that the firmament of heaven is sustained above the floor of the world by four supports is very old. the ancient e

VOX SABBATUM

es and stimulates further the imagination, the higher faculties of man and woman. such a sabbat differs from the infernal sabbat in that it is more aethyr or astral based, air and dreamlike space. the luciferian sabbat is the gathering of spirits and the psyche set free; liberation and being within the very circle of leviathan, the crooked serpent of ageless existence. lucifer is the model of the celestial or sometimes called empyrean rite as it is a focusing on self-transformation through willed direction; the black magician driven by self-determined goals to become something and transform into a godlike state. this requires isolation, introspection and an honesty which is both complimenting and insulting. as the infernal sabbat is the mastery of the earth, the luciferian sabbat is the ma

s of the fallen angel by gustave dore, fidus or franz von stuck. you will use the algol sigil above a mirror; your altar may have the tools of your work. you may have conductive music which reflects an ambient atmosphere, without heavy drumming or noise, to aid ultimately the five senses in the permission to attend the sabbat. anoint yourself in abramelin oil and have similar incense burning. the celestial summoning of yaltabaoth vox sabbatum the witches sabbat 25 this rite is the invocation of the luciferian and adversarial fire-djinn, yaltabaoth who was the wisest among the angels. as called also azal ucel, sigillized as azothoz, yaltabaoth is the deific force with a mask of a beast and an angel. let this invocation be most holy and the solar logos shall manifest through the baphometic w

te is the invocation of the luciferian and adversarial fire-djinn, yaltabaoth who was the wisest among the angels. as called also azal ucel, sigillized as azothoz, yaltabaoth is the deific force with a mask of a beast and an angel. let this invocation be most holy and the solar logos shall manifest through the baphometic wisdom of darkness. this calling should be conducted in the high rite of the celestial or luciferian sabbat, called often empyrean or of the highest aethyr or heavens. this is the self-focused rite of the magician becoming as the adversary, the dragon-angel awakening of the isolate intellect. you are essentially becoming as the prince of darkness through the highest rites of theurgy and magick. invoke with your entire essence, with every fiber of your being. the chthonic c

om which one could move through to godhead. it is essentially, self-deification through separation from the natural order. in the gnostic christian text, the apocryphon of john, yaltabaoth or lucifer came forth from a beautiful angel in islamic lore to a lion headed serpent, its eyes were like lightening flashes the antinomian djinn was born, who would fall as lightening and know both the highest celestial realms and the chthonic depths of the earth and hell. in summary as the reader has moved through the darkness of this work, let the origins of the sabbat now come to the surface, that which falls to darkness emerges in light this is the luciferian path itself, thus this writing is meant as a spell to the reader, by your absorption of this tome you have cast the spell within, perhaps the

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

of the god khepera, who from first to last was regarded as the creator, par excellence, among all the gods known to the egyptians. when this transformation of neb-er-tcher into khepera took place the heavens and the earth had not been created, but there seems to have existed a vast mass of water, or world-ocean, called nu, and it must have been in this that the transformation took place. in this celestial ocean were the germs of all the living things which afterwards took form in heaven and on earth, but they existed in a state of inertness and helplessness. out of this ocean khepera raised himself, and so passed from a state of passiveness and inertness into one of activity. when khepera raised himself out of the ocean nu, he found himself in vast empty space, wherein was nothing on whic

ormulae, which are inexplicable. the general meaning of the picture of the cow is quite clear. the cow represents the sky in which the boats of ra, sail, and her four legs are the four cardinal points which cannot be changed. the region above her back is the heaven in which ra reigns over the beings who pass thereto from this earth when they die, and here was situated the home of the gods and the celestial spirits who govern this world. when ra had made a heaven for himself, and had arranged for a continuance of life on the earth, and the welfare of human beings, he remembered that at one time when reigning on earth he had been bitten by a serpent, and had nearly lost his life through the bite. fearing that the same calamity might befall his successor, he determined to take steps to destro

e cult of that god took place, and when he was placed by egyptian theologians at the head of all the gods. though unseen in the temples, his presence filled all egypt, and his body formed the very substance of the country. he was the god of all gods and the governor of the two companies of the gods, he formed the soul and body of ra, he was the beneficent spirit of all spirits, he was himself the celestial food on which the doubles in the other world lived. he was the greatest of the gods in on (heliopolis, memphis, herakleopolis, hermopolis, abydos, and the region of the first cataract, and so. he embodied in his own person the might of ra-tem, apis and ptah, the horus-gods, thoth and khnemu, and his rule over busiris and abydos continued to be supreme, as it had been for many, many hundr

ing or rebuilding of the shrines of the gods, or in doing what they ought to do for him, their lord and creator. these words were, of course, meant as a rebuke for the king, who evidently, though it is not so stated in the text, was intended by khnemu to undertake the rebuilding of his shrine without delay. the god then went on to proclaim his majesty and power, and declared himself to be nu, the celestial ocean, and the nile-god "who came into being at the beginning, and riseth at his will to give health to him that laboureth for khnemu" he described himself as the father of the gods, the governor of the earth and of men, and then he promised the king to make the nile rise yearly, regularly, and unceasingly, to give abundant harvests, to give all people their heart's desire, to make miser

ame of the king in whose reign it was made, viz, nectanebus i, who reigned from b.c. 378 to b.c. 360 [fn#48] see metternichstele, leipzig, 1877. the stele was made for ankh-psemthek, son of the lady tent-het-nub, prophet of nebun, overseer of temt and scribe of het (see line 87. the obverse, reverse, and two sides of the metternich stele have cut upon them nearly three hundred figures of gods and celestial beings. these include figures of the great gods of heaven, earth, and the other world, figures of the gods of the planets and the dekans, figures of the gods of the days of the week, of the weeks, and months, and seasons of the year, and of the year. besides these there are a number of figures of local forms of the gods which it is difficult to identify. on the rounded portion of the obv

ys of the week, of the weeks, and months, and seasons of the year, and of the year. besides these there are a number of figures of local forms of the gods which it is difficult to identify. on the rounded portion of the obverse the place of honour is held by the solar disk, in which is seen a figure of khnemu with four ram's heads, which rests between a pair of arms, and is supported on a lake of celestial water; on each side of it are four of the spirits of the dawn, and on the right stands the symbol of the rising sun, nefer-temu, and on the left stands thoth. below this are five rows of small figures of gods. below these is harpokrates in relief, in the attitude already described. he stands on two crocodiles under a kind of canopy, the sides of which are supported by thoth and isis, and

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

que imitar en todo a la naturaleza. la naturaleza gusta de la naturaleza. la naturaleza domina a la naturaleza. la tarea del alkimista es buscar el saber antiguo y oculto y realizar la gran obra en su laboratorio sexual. la gran obra es dif cil, significa muchos a os de experimento, sacrificios terribles y tremendas dificultades. existe un agente transmutador (la piedra filosofal, una influencia celestial (la religiosidad c smica, diversas influencias astrales (astrolog a esot rica, influencia de letras, n meros, correspondencias, simpat as (k bala. los principios sagrados de la alkimia son: unidad. par de opuestos (hombre, mujer, activo, pasivo. trinidad (activo, pasivo, neutro. el ltimo principio son los elementos (fuego, aire, agua, tierra. en el sello de salom n se re ne todo el traba

en formed, the problem of integrally understanding all the powers and acquired knowledge arises. this is only possible when the christic intelligence is given to this alchemical alloy. thus, the precious vehicle of the christ-mind happily rises from within the retort of the laboratory. it emerges from within the mental phantom. un cuerpo hermafrodita (luna y sol) viene a la vida con la influencia celestial del roc o (el ens seminis. el cuerpo hermafrodita son los veh culos internos cr sticos que fueron engendrados con la magia sexual. todos estos veh culos cr sticos se penetran y se compenetran sin confundirse. cuando un hombre posee estos veh culos, encarna su alma. ning n hombre es verdaderamente hombre, mientras no posea estos cuerpos cr sticos. la retorta de la alkimia dentro de la ret

WESTERN MANDALAS OF TRANSFORMATION SR AL

ich it was designed and other magical notes to remind you of what it was employed for in the past. it should, however, be put out of your mind once used and no longer needed. correspondences and timing before attempting to create a talisman, one should have studied the correspondence tables and made sketches of the symbols and names one wishes to use. you may also make yourself sympathetic to the celestial influences you wish to contact through working with all of the senses. agrippa said in the first of his three books of occult philosophy: one operative virtue that is diffused through all kinds of things: by which virtue, indeed, as manifest things are produced out of occult causes, so a magician doth make use of things manifest to draw forth things that are occult, viz, through the rays

in the first of his three books of occult philosophy: one operative virtue that is diffused through all kinds of things: by which virtue, indeed, as manifest things are produced out of occult causes, so a magician doth make use of things manifest to draw forth things that are occult, viz, through the rays of the stars, through fumes, lights, sounds, and natural things which are agreeable to those celestial, in which. there is a kind of reason, sense and harmony, and incorporeal and divine measures and orders (p 121. in addition to having some clear ideas about the associated symbols to be used in the talisman one was going to make to invoke venusian energy, for example, one could also prepare a venusian incense, burn a green candle or work under a green light. as many correspondences as po

written in heaven; why, it was said, should they be written there, if they be useless? through the knowledge of such divine names, it is affirmed, moses overcame the sorcerers of egypt, elias brought fire from heaven, daniel closed the mouths of lions. by what secret to have power over this line of communication with superior worlds it is for practical cabalism to discover (1971, p. 242 .23. the celestial intelligences are, in practical qabalistic magic, thought to be emanations of the deity, and correspond to principles in the human microcosm. this is really an early and exceedingly perceptive psychology. agrippa explains that: the more i dwell upon their qualities, the more i long for the divine, the more shall i be blessed by the reception of their rays. the more intensely i yearn heav

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ere, all things are not commensurate, nor is everything sensible to everybody alike. animals can be scented, and their presence definitely known, by dogs when at great distances from them, and when man is in complete ignorance of their existence. some of the ancients thought the soul had three vehicles--the terrestrial body, an aerial one in which it is punished, and an ethereal one, luminous and celestial, in which the soul abides when in a state of bliss. it may be that some one, by purification of the senses, by hereditary magical power, or by probity, or by the sacred operations of his religion, may perceive, with a terrestrial body laid aside, things imperceptible to us, and hear sounds inaudible to us still in bondage. or with mantle partly unfolded, some adept or truth-seeker may pe

8 also 138, are of the same number. metatron, the great angel mthrthn, and shaddai shdi, sh =300 is used as a glyph of the the spirit of the living gods, ruach elohim ruch alhim, which transmutes into 200, 6, 8, 1, 30, 5, 10, 40 or 300. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 26. the kabalists sometimes considered the units to refer to divine beings, the tens to celestial bodies, hundreds to things of earth, and thousands to future events. 2. notariqon, a word derived from the latin notarius, a shorthand writer, means the construction of a word from the initial or final letters of the several words of a sentence; or vice versa the construction of a sentence of which each word in order begins with the several letters composing a given word--processes of co

wes tcott first number, as neither the dyad nor monad are so increased. it is a middle and analogy, because all comparisons consist of three terms, at least; and analogies were called by the ancients middles. it was considered the mistress of geometry because the triangle is the principal of figures. with regard to the heavenly bodies, the number three is important; there are 3 quaternions of the celestial signs, the fixed, the movable and the common. in every zodiacal sign also there are 3 faces and 3 decans, and 3 lords of their triplicity; and among the planets, there are 3 fortunes and 3 infortunes; according to the chaldeans also, there are 3 ethereal words prior to the sphere of our fixed stars. 42. on account of the perfection of the triad, oracles were delivered from a tripod, as i

nal is arranged according to the hebdomadal, and the psychical according to the hexad, so the vegetative power falls under the control of the pentad. proclus on hesiod gives two reasons for its semblance to justice, because it punishes wrong, and takes away inequality of possession and also equalizes what is less, to benefit. also named nemesis, for it arranges in an appropriate manner all things celestial, divine and natural. 60. and venus, because the male 3 triad and the female 2 or dual, odd and even are conjoined in it. venus was sometimes considered hermaphrodite, and was bearded as well as full-blossomed. and gamelia, that is referring to marriage. and androgynia, being odd and masculine, yet containing an even female part. also, a demi-goddess, because it is half of the decad, whic

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

nets, too, colour and sound were also attributed; the planetary colours are connected with the ethers, and each of the planetary forces was said to have special dominion over, or affinity with, one or other of the zodiacal constellations. communion with the hierarchies of these constellations formed part of the chald an theurgy, and in a curious fragment it is said "if thou often invokest it (the celestial constellation called the lion "then when no longer is visible unto thee the vault of the heavens, when the stars have lost their light the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame, then all things will appear to thee in the form of a lion" the chald ans, like the egyptians, appear to have had a highly developed appreciation of colours

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

im] so that [we may] know from their signs the supernal providence according to their manner in the land of israel.150 cordovero presents divine providence in the natural world, the overflow from the sefirotic pleroma, in strictly temporal terms. natural time, the change of times (shinnuy ha-zemannim) or the seasons of the year (tequfot ha-shanah, which come to pass according to the motion of the celestial lights, is related to the ritual behavior and time cycles (gilggulei zeman) of the jewish people, which follow the rotations of the emanations (galggallei ha-sefirot. for cordovero, echoing a sentiment broadly attested in previous kabbalistic treatises, time in its essential nature, that is, sacred as opposed to mundane time, is a unique property of jews, for their souls alone are rooted

rality. 4. judah loew of prague, tif eret yisra el, ch. 26, p. 390. see idem, derashot maharal mi-pra ag, p. 79: just as [the torah] was given in the desert, which is the place that is most appropriate and prepared for it. so [the torah] was given in the moment and time worthy and ready for it. time and place belong and are related to one another, for place is in the earth and time depends on the celestial order and the spheres. on the identification of time with body, which is interchangeable with space, see idem, gevurot ha-shem, vol. 1, ch. 46, pp. 213, 216; be er ha-golah, vol. 2, 6:4, p. 187. on the equation of time and space in maharal s writings, see sherwin, mystical theology, p. 142. see also idel, sabbath: on concepts of time, pp. 79 81. notes to pages 55 56 205 5. see references

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

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

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

te deosil to west of altar. replace pentacle and picl up the rose. draw the invoking pentagram of spirit (active and passive) while vibrating "exarp, bitom, nant.a, hcoma" return the rose to the altar. make the portal sign and vi brate "ol sonuf vaorsagi goho iada salta elexarpeh comananu tabitom zodakara eka zodakara od zodameranu do kikle qaa piape piamoel od voan. i invoke ye, ye angels of the celestial spheres, ye are the guardians of the gates of the universe. be ye also the guardians of the mystic sphere. keep removed from this sphere all that is destructive to it and keep all the balance and harmony. let this sphere be pure and holy so that the powers of the holy seal of truth may flow in peace and harmony within this humble sphere" take up the lotus wand, holding it by the white ba

the 20th century. the same situation would then apply to other countries as well. some have already undergone many name changes since dee's time. the spirits seem to have tried to apply the scheme to things that dee and kelley would understand. in "the concourse of the forces" mathers says "and as aforesaid the central points of these 4 great crosses [of each elemental tablet p.z] do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then the linea spiritus sancti [on which the three holy names are borne on each tablet p.z1 coincides with the zodiacal belt wherein is the path of the sun who is the administrant of the spirit of life, and the lord of the fire of the world. the four linea s.s. th

p.z] that when the 10 sephiroth in their grouping which is called the tree of life are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis, then the pillars of severity and of mercy are quadrupled, i.e. there are 5 pillars instead of 3 pillars (see figures 22& 23 `the same scheme is therefore applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in the book [the tarot manuscripts ra. but as before and there is said, the rule of these 53 54 four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. that is between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are

as well as in the heavens, is in the spaces between the 4 pillars. that is between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch-towers, and therein is their dominion limited on either side by the sephirothie pillars, and having the great central cross of each tablet coinciding with one of the 4 tiphareth points in the celestial heavens. therefore even in the small squares unto which each tablet is divided, each represents a vast area of dominion, having the correlation herefore in the universe, in the planets, in our earth, in the fixed stars, and even in man, in animals, vegetables and minerals "a knowledge of these tablets will then, if complete, afford an understanding of the laws which govern the whole crea

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ed by those who consciously act as their representatives for the benefit of the candidate or, as in the equinox ceremony, for that of all the members present. it is therefore against this background of heightened consciousness that the cosmic drama of the equinox is enacted. the equinoxes are the two points where the ecliptic, i.e, that apparent path of the sun through the heavens, intersects the celestial equator at an angle of w 23 degrees 27 minutes (the celestial equator is the projection on the heavens of the earth's equator) since from an occult point of view, this celestial equator is a projection into cosmic space of the spiritual life centre of the earth, the importance of the equinoctial points becomes at once apparent. it is here that the spiritual life of the earth becomes vita

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