Michael Wynn's Occult Reference Library
CHALDEAN,CHALDENS

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ABRAMELIN1

the gods whose symbols and classification formed so conspicuous a part of the sacred rites; and from which even to the present day, so many recipes of magic have descended. for we must make a very careful distinction between the really ancient egyptian magic, and the arabian ideas and traditions prevailing in egypt in recent times. i think it is the learned lenormant who points out in his work on chaldean magic, that the great difference between this and the egyptian was that the magician of the former school indeed invoked the spirits, but that the latter allied himself with and took upon himself the characters and names of the gods to command the spirits by, in his exorcism; which latter mode of working would not only imply on his part a critical knowledge of the nature and power of the

come, together with his mule which had served to carry our food. finding myself in this situation i could think of no other thing to do than to submit myself to the help of the divine providence by invoking his very holy name, who then granted unto me his most holy grace, for in turning my eyes in the aforementioned direction, i beheld coming towards me a venerable aged man, who saluted me in the chaldean language in a loving manner, inviting me to go with him into his habitation; the which courtesy i accepted with an extreme pleasure, realising in that moment how great is the providence of the lord. the good 2 the sacred magic 8 old man was very courteous to me and treated me very kindly, and during an infinitude of days he never spake unto me of any other matter than of the fear of god

rtheless the holy guardian angels at the end of the six moons or months58 will manifest unto thee that which is sufficient for the possession of this sacred magic. wherefore all the signs and symbols given in the third book, are written with letters of the fourth hierarchy;59 but the mysterious words wherein consisteth the secret60 have their origin in and are drawn from the hebrew, latin, greek, chaldean, persian, and arabian languages by a singular mystery and according unto the will of the most wise architect and fabricator of the universe, who alone dominateth and governeth it by his all-power; all the monarchies and kingdoms of the world are submitted unto his infinite power, and unto this sacred magic and divine wisdom. of abramelin the mage 25 the tenth chapter. t being understood t

ABRAMELIN2

extravagant, inexplicable, and unheard-of words,15 and which be impossible to understand, and which be truly the inventions of the devil and of wicked men. it is well also to recall that which i have said in the first book, viz, that in the greater part of their conjurations there was not the slightest mention made of god almighty, but only of invocations of the devil, together with very obscure chaldean words. surely it would be a rash thing of a man who should deal with god by the intermediary of his holy angels, to think that he ought to address him in a jargon, neither knowing what he saith nor what he demandeth. is it not an act of madness to wish to offend god and his holy angels! let us then walk in the right way, let us speak before god with heart and mouth alike opened, in our ow

eaning to be the following: the arts or methods of magical working are twelve, if we class them under the twelve signs of the zodiac. the second number mentioned above, 5, is perfect because of its analogy with the pentagram that potent symbol of the spirit and the four elements; 6 is the number of the planets (as known to the ancients, without the recently discovered herschel and neptune. as the chaldean oracles of zoroaster say" he made them six, and for the seventh, he cast into the midst thereof the fire of the sun. 2 operates in the stars and planets as representing their good or evil influence in the heavens, in other words their dual nature. 3 consists in the metals because, the ancient alchemists considered their bases to be found in the three principles which they called sulphur

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

opyist's glosses; that is, there do seem to be occasionally bits of sentence or fragments of literature that would seem to be inconsistent with the period in which the text was written. however, no final word can be said on this matter. the difficulty arises in the age-old question of "which came first, the chicken or the egg. for instance, in the magan text, the final verses read though from the chaldean oracles of zoroaster "stoop not down, therefore, into the darkly shining world" which might have been of greek origin and not zoroastrian. it is a question for scholars. the etymology of certain words is a game that has fascinated both the editor and perhaps a score or more of sumerian researches of the past. the sumerian origin of many of the words and place-names we use today provides u

sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, zonei is, of course a greek word and refers to the planetary, or heavenly bodies; for they are "zoned, i.e, having set courses and spheres. they are also known as such in the chaldean oracles. the 'spirits' or bodies that exist beyond the zonei are called the azonei, meaning "un-zoned. whether this refers to the so-called "fixed" stars (having no sphere ascertainable to the early astronomers) or the comets, is unknown to the editor. whatever the case may be, the zonei seem to include the seven philosophical planets, i.e, including the sun and moon as planetary bodies

s paris, 1874 lovecraft, h.p. tales of the cthulhu mythos new york, 1973 at the mountains of madness new york, 1973 the dunwich horror new york, 1963 the lurker at the threshold (with august derleth) new york, 1971 mason, h. gilgamesh (ed) new york, 1972 neugebauer, o. the exact sciences in antiquity new york, 1969 pritchard, j. near eastern texts relating to the old testament princeton, 1958 the chaldean oracles of zoroaster "sapere aude" new york seignobos, s. the world of babylon new york, 1975 seligmann, k. magic, supernaturalism, and religion new york, 1968 shah, i. oriental magic new york, 1973 the secret lore of magic new york, 1972 the sufis new york, 1973 tallqvist, k.l "die assyrische beschworungsserie maqlu nach dem originalem im british museum herausgegeben" acta societatis sci

led in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and they are calling my name, and the names of others. i fear fo

ALEISTER CROWLEY MAGICK WITHOUT TEARS

the character and qualities, the powers and the exploits, of the several deities concerned. next, learn how to set up a figure of the heavens. this need not take an average intelligent person more than an hour at the most. you can learn it from a book. lastly, get barley's 1001 notable nativities and more nativites. also any other collections available. practice setting up the horoscopes. use the chaldean square system; it shows at the first glance what is happening in the angular houses, which are the keys of the whole figure. compare and contrast what you know of the natives, from history, with what is said of the aspects (and the rest) in the books you have read. put together similar horoscopes; e.g. a dozen which have sagittarius 17 rising, another lot with jupiter in the hid-heaven, a

ALEISTER CROWLEY THE QABALAH

. this was a name given and ratified by qabalah; 156 is not one of the priori helpful numbers. it is rather a case of the qabalah illuminating st. john s intentional obscurity. 165. 11 xv should be a number capricorni pneumatici. not yet fulfilled. 201. ra, light (chaldee. note 201= 3 67, binah, as if it were said, light is concealed as a child in the womb of its mother. the occult retoret of the chaldean magi to the hebrew sorcerers who affirmed rwa, light, 207, a multiple of 9. but this is little more than a sectarian squabble. 207 is holy enough. 206. rbd, the word of power. a useful acquisition= the gateway of the word of light. 210. upon this hoiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.69 but this was only re

ALEISTER CROWLEY EQ I 1

erse are absurd it is better to talk in the language of one which is patently absurd, so as to mortify the metaphysical man "3. because a child can understand it. 9 from a letter of fra p "theosophists call him the higher self, silent watcher, or great master "the golden dawn calls him the genius "gnostics say the logos "zoroaster talks about uniting all these symbols into the form of a lion- see chaldean oracles.10 "anna kingsford calls him adonai (clothed with the sun. buddhists call him adi-buddha (says h. p. b "the bhagavad-gita calls him vishnu (chapter xi "the yi "k"ing calls him "the great person "the qabalah calls him jechidah.11 "we also get metaphysical analysis of his nature, deeper and deeper according to the subtlety of the writer; for this 159 vision- it is all one same pheno

ALEISTER CROWLEY EQ I 5

this was a name given and ratified by qabalah; 156 is not one of the priori helpful numbers. it is rather a case of the qabalah illuminating st john's intentional obscurity. 165. 11 x xv should be a number capricorni pneumatici. not yet fulfilled. 201. ar, light (chaldee. note 201= 3 x 67, binah, as if it were said "light is concealed as a child in the womb of its mother" the occult retort of the chaldean magi to the hebrew sorcerers who affirmed avr, light, 207, is holy enough. 206. dbr, the word of power. a useful acquisition "the gateway of the word of light" 210. upon this holiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap. i, liber legis cap. i, and liber 418. but this was only revealed later. at first i only had abraha, the lord of the adepts "cf" ab

ALEISTER CROWLEY EQUINOX EQ I 4

hat he discovered that the great attainment "per se" was identical in all systems irrespective of the symbol may sought it under. thus yahweh as a clay phallus in a band-box was as much a reality to the jews of genesis as brahman in brahma-loka was to the aryas of vedic india; that the vision of moses when he beheld god as a burning bush is similar to the vision of the fire-flashing courser of he chaldean oracles; and that nibb na the non-existent is little removed, if at all, from the christian heaven with its harps, halos and hovering angels. and the reason is, that the man who does attain to any of these states, on his return to consciousness, at once attributes his attainment to his particular business partner- christ, buddha, mrs. besant, etc, ets, and attempts to rationalize about th

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

eat religion which arises is under the influence of one or other of the rays, but it does not necessarily follow that each successive ray should have a great far-reaching religion as its outcome. we have heard that brahmanism is the last great religion which arose under first ray influence; we do not know what may have been the religion which was the outcome of the last second ray period; but the chaldean, the egyptian and the zoroastrian religions may be taken as representing the third, the fourth, and the fifth rays respectively. christianity and probably buddhism were the result of sixth ray influence. mohammedanism, which numbers so large a following, is also under sixth ray influence, but it is not a great root religion, being a hybrid offshoot of christianity with the tinge of judais

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

iris, to mention only a few of a large number. one of the early church fathers, firmicus maternus, tells us that the mysteries of osiris bear a close resemblance to the christian teaching, and that after the resurrection of osiris his friends rejoice together, saying "we have found him" annie besant points out in an illuminating passage that "in the christian mysteries as in the ancient egyptian, chaldean, and others there was an outer symbolism which expressed the stages through which the man was passing. he was brought into the chamber of initiation, and was stretched on the ground with his arms extended, sometimes on a cross of wood, sometimes merely on the stone floor, in the posture of a crucified man. he was then touched with the thyrsus on the heart the `spear' of the crucifixion an

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

e than that which today comes under the name of scientific discovery were known in old atlantis, but they were not developed by men themselves but given to them as a free gift, much as people today give to a child beautiful and wonderful things which the child uses and enjoys but which he does not understand in any way. great and beautiful cities, full of temples and great buildings (of which the chaldean and babylonian remains are the degenerate remnants, and the modern skyscraper the child) were everywhere to be found. most of our modern scientific knowledge was possessed by these priest-kings and constituted in the eyes of the masses a form of wonderful magic. sanitation, hygiene, means of transportation and air machines were developed and of a very high order; these were not the result

ALICE BAILEY THE LABOURS OF HERCULES

of the sheepfold has been closely associated in the minds of people with christ. connected with the sign cancer are three constellations: ursa major, ursa minor and argo. the common occidental names for the two former are the great bear and the little bear, but it is one of the mysteries of astronomy as to how the name "bear" came to be associated with either of these groups of stars, for in the chaldean, persian, indian and egyptian zodiacs, no bear is found. the names most commonly use are those of "the sheepfold, or "the flock of sheep" and an analysis of the hebrew and arabic names [91] for the stars found in these constellations will be found to prove the fact that the ancient names signify "the lesser flock "the sheepfold "the sheep, and "the ship. in the thirty-fourth chapter of ez

AN INTRO TO STUDY OF THE KABALAH

trate who was its author, or who were its earliest teachers. considerable evidence may be adduced to show that its roots pass back to the hebrew rabbis who flourished at the time of the second temple about the year 515 b.c. of its existence before that time i know of no proofs. it has been suggested that the captivity of the jews in babylon led to the formation of this philosophy by the effect of chaldean lore and dogma acting on jewish tradition. no doubt in the earliest stages of its existence the teaching was entirely oral, hence the name qblh from qbl to receive, and it became varied by the minds through which it filtered in its course; there is no proof that any part of it was written for centuries after. it has been kept curiously distinct both from the exoteric pentateuchal mosaic b

BLAVATSKY H P ANTHROPOGENESIS

xt page[[vol. 2, page] 2 the secret doctrine. the secret doctrine is not alone in speaking of primeval men born simultaneously on the seven divisions of our globe. in the divine "pymander" of hermes we find the same seven primeval men* evolving from nature and "heavenly man" in the collective sense of the word, namely, from the creative spirits; and in the fragments (collected by george smith) of chaldean tablets on which is inscribed the babylonian legend of creation, in the first column of the cutha tablet, seven human beings with the faces of ravens (black, swarthy complexions, whom "the (seven) great gods created" are mentioned. or, as explained in lines 16 and 18 "in the midst of the earth they grew up and became great. seven kings, brothers of the same family" these are the seven kin

ous pelasgians who came from the east, one remembers also the identity of the mystery gods of the phoenicians, chaldeans, and israelites, it will be easy to discover whence came also the confused account of the noachian deluge. it has become undeniable of late that the jews, who obtained their primitive ideas about creation from moses, who had them from[[footnote(s* as it is now asserted that the chaldean tablets, which give the allegorical description of creation, the fall, and the flood, even to the legend of the tower of babel, were written "before the time of moses (see g. smith's "chaldean account of genesis" p. 86, how can the pentateuch be called a revelation? it is simply another version of the same story[[vol. 2, page] 4 the secret doctrine. the egyptians, compiled their genesis a

concealed mystery" of the kabala. in the latter adam kadmon is the sephirothal tree, as also the "tree of the knowledge of good and evil" and that "tree" says verse 32 "hath around it seven columns" or palaces, of the seven creative angels operating in the spheres of the seven planets on our globe. as adam kadmon is a collective name, so also is the name of the man adam. says george smith in his "chaldean account of genesis "the word adam used in these legends for the first human being is evidently not a proper name, but is only used as a term for mankind. adam appears as a proper name in genesis, but certainly in some passages is only used in the same sense as the assyrian word (p. 86. moreover, neither the chaldean nor the biblical deluge (the stories of xisuthrus and noah) is based on t

f purity; the god mirku (noble crown "saviour from death of the gods (later on) imprisoned, and the creator of "the dark race which his hand has made" the god libzu "wise among the gods; the god nissi. and the god suhhab; and hea or sa, their synthesis, the god of wisdom and of the deep, identified with oannes-dagon, at the time of the fall, and called (collectively) the demiurge, or creator (see chaldean account genesis, p. 82) there are two "creations" so called, in the babylonian fragments, and genesis having adhered to this, one finds its first two chapters distinguished as the elohite and the jehovite creations. their proper order, however, is not preserved in these or in any other exoteric accounts. now these "creations" according to the occult teachings, refer respectively to the fo

rk* it has been repeatedly stated that the serpent is the symbol of wisdom and of occult knowledge "the serpent has been connected with the god of wisdom from the earliest times of which we have any historical notice" writes staniland wake "this animal was the especial symbol of thot or taut. and of all those gods, such as hermes) and seth who can be connected with him. this is also the primitive chaldean triad hea or hoa" according to sir henry rawlinson, the most important titles of this deity refer to "his functions as the source of all knowledge and science" not only is he "the intelligent fish" but his name may be read as signifying both "life" and a serpent (an initiated adept, and he may be considered as "figured by the great serpent which occupies so conspicuous a place among the s

es a pure ethereal light- a dual light not perceptible to the elementary senses- in the puranas, in the bible, in the sepher[[footnote(s* the engraving is reproduced in the "sacred mysteries of the mayas and quiches" on p. 134* see "source of measures" p. 50 to 53 and also book ii. part 2[[vol. 2, page] 37 the three kinds of light. jezirah, the greek and latin hymns, in the book of hermes, in the chaldean book of numbers, in the esotericism of laotse, everywhere. in the kabala, which explains the secret meaning of genesis, this light is the dual-man, or the androgyne (rather the sexless) angels, whose generic name is adam kadmon. it is they who complete man, whose ethereal form is emanated by other divine, but far lower beings, who solidify the body with clay, or the "dust of the ground- a

ther of horus. in every cosmogony, behind and higher than the creative deity, there is a superior deity, a planner, an architect, of whom the creator is but the executive agent. and still higher, over and around, within and without, there is the unknowable and the unknown, the source and cause of all these emanations. it thus becomes easy to account for the reason why "adam-adami" is found in the chaldean scripture, certainly earlier than the mosaic books. in assyrian ad is the father, and in aramaean ad is "one" and ad-ad the "only one" while ak is in assyrian "creator" thus ad-am-ak-ad-mon became adam kadmon in the kabala (zohar, meaning as it did, the "one (son) of the divine father, or the creator" for the words "am" and "om" meant at one time in nearly every language the divine, or th

she would ask no sons of wisdom. she created from her own bosom. she evolved water-men terrible and bad (b (a) this relates to an inclination of the axis- of which there were several- to a consequent deluge and chaos on earth (having, however, no reference to primeval chaos, in which monsters, half-human, half-animal, were generated. we find it mentioned in the "book of the dead" and also in the chaldean account of creation, on the cutha tablets, however mutilated[[footnote(s* 300 million years, or three occult ages. the rig veda has the same division. in the "physician's hymn (x 97 1) it is said that "the plants came into being three ages (triyugam) before the gods" on our earth (see "chronology of the brahmins" at the end of this stanza[[vol. 2, page] 53 the monsters of chaos. it is not

hree occult ages. the rig veda has the same division. in the "physician's hymn (x 97 1) it is said that "the plants came into being three ages (triyugam) before the gods" on our earth (see "chronology of the brahmins" at the end of this stanza[[vol. 2, page] 53 the monsters of chaos. it is not even allegory. here we have facts, that are found repeated in the account of pymander, as well as in the chaldean tablets of creation. the verses may almost be checked by the cosmogony, as given by berosus, which has been disfigured out of recognition by eusebius, but some of the features of which may yet be found in fragments left by ancient greek authors- apollodorus, alexander polyhistor, etc, etc "the water-men terrible and bad" who were the production of physical nature alone, a result of the "e

te man the "crown" and the aim and goal of all animal life on earth- are shown to be failures in our stanzas. do we not find the same in the berosian cosmogony, denounced with such vehemence as the culmination of heathen absurdity? and yet who of the evolutionists can say that things in the beginning have not come to pass as they are described? that, as maintained in the puranas, the egyptian and chaldean fragments, and even in genesis, there have not been two, and even more "creations" before the last formation of the globe; which, changing its geological and atmospheric conditions, changed also its flora, its fauna, and its men? this claim agrees not only with every ancient cosmogony, but also with modern science, and even, to a certain degree, with the theory of evolution, as may be dem

the primary and secondary creations are here meant[[vol. 2, page] 54 the secret doctrine. stroyed sundry worlds, before he succeeded in the present one. this does not relate only to other worlds in space, but to a mystery of our own globe contained in the allegory about the "kings of edom" for the words "this one pleases me" are repeated in genesis i. 31, though in disfigured terms, as usual. the chaldean fragments of cosmogony on the cuneiform inscriptions, and elsewhere, show two distinct creations of animals and men, the first being destroyed, as it was a failure. the cosmogonical tablets prove that this our actual creation was preceded by others (see "hibbert lectures" p. 390; and as shown by the author of "the qabbalah" in the zohar, siphrah dzeniouta, in jovah rabbah, 128a, etc, etc

iptions, and elsewhere, show two distinct creations of animals and men, the first being destroyed, as it was a failure. the cosmogonical tablets prove that this our actual creation was preceded by others (see "hibbert lectures" p. 390; and as shown by the author of "the qabbalah" in the zohar, siphrah dzeniouta, in jovah rabbah, 128a, etc, etc. the kabala states the same (b) oannes (or dagon, the chaldean "man-fish) divides his cosmogony and genesis into two portions. first the abyss of waters and darkness, wherein resided most hideous beings- men with wings, four and two-faced men, human beings with two heads, with the legs and horns of a goat (our "goat-men* hippocentaurs, bulls with the heads of men, and dogs with tails of fishes. in short, combinations of various animals and men, of fi

me idea is found in the first four chapters of genesis, with their "lord" and "god" which are the elohim and the androgynous eloha[[vol. 2, page] 61 what the gnostics say. zend-avesta, the vendidad and others correct and expose the later cunning shuffling of the gods in the hindu pantheon, and restore through ahura the asuras to their legitimate place in theogony, so the recent discoveries of the chaldean tablets vindicate the good name of the first divine emanations. this is easily proved. christian angelology is directly and solely derived from that of the pharisees, who brought their tenets from babylonia. the sadducees, the real guardians of the laws of moses, knew not of, and rejected, any angels, opposing even the immortality of the human soul (not impersonal spirit. in the bible the

t, tisalat and the thallath of berosus, the female sea dragon, now satan) truly "how art thou fallen (by the hand of man, o bright star and son of the morning! now what do the babylonian accounts of "creation" as found on the assyrian fragments of tiles, tell us; those very accounts upon which the pharisees built their angelology? but compare mr. g. smith's "assyrian discoveries" p. 398, and his "chaldean account of genesis" p. 107. the "tablet with the story of the seven wicked gods or spirits" has the following account- we print the important passages in italics- 1. in the first days the evil gods, 2. the angels, who were in rebellion, who in the lower part of heaven 3. had been created, 4. they caused their evil work 5. devising with wicked heads. etc. thus we are shown, as plainly as c

years[[vol. 2, page] 62 the secret doctrine. later, to remodel and correct what was said. but let us see what the same tablet says further on- 7. there were seven of them (the wicked gods (then follows the description of these, the fourth being a "serpent" the phallic symbol of the fourth race in human evolution. 15. the seven of them, messengers of the god anu, their king. now anu belongs to the chaldean trinity, and is identical with sin, the "moon" in one aspect. and the moon in the hebrew kabala is the argha of the seed of all material life, and is still more closely connected, kabalistically, with jehovah, who is double-sexed as anu is. they are both represented in esotericism and viewed from a dual aspect: male or spiritual, female or material, or spirit and matter, the two antagonis

son. and, therefore, it is called binah, understanding. it means ben yah, i.e, son of yah. this is the completeness of the whole* this is also the "completeness" of phallicism by the rabbis, its perfect apotheosis, the divine being dragged into the animal, the sublime into the grossness of the terrestrial. nothing so graphically gross exists in eastern occultism, nor in the primitive kabala- the "chaldean book of numbers" we have said so in "isis unveiled "we find it rather unwise on the part of catholic writers to pour out their vials of wrath in such sentences as these 'in a multitude of pagodas, the phallic stone, ever and always assuming, like the grecian batylos, the brutally indecent form of the lingham. the maha deva' before casting slurs on a symbol whose profound metaphysical mean

make out its case against these first-born, or the logoi, and to impress it as a truth on the minds of the ignorant and credulous (compare also what is said about makara and the kumaras in connection with the zodiac) the christian system is not the only one which has degraded them into demons. zoroastrianism and even brahmanism have profited thereby to obtain hold over the people's mind. even in chaldean exotericism, beings who refuse to create, i.e, who are said to oppose thereby the demiurgos, are also denounced as the spirits of darkness. the suras, who win their intellectual independence, fight the suras who are devoid thereof, who are shown as passing their lives in profitless ceremonial worship based on blind faith- a hint now ignored by the orthodox brahmins- and forthwith the form

r "myths" as in our secret doctrine; and we find them in the vedas, the puranas, the mazdean scriptures and the kabala. the ases of scandinavia, the rulers of the world which preceded ours, whose name means literally the "pillars of the world" its "supports" are thus identical with the greek cosmocratores, the "seven workmen or rectors" of pymander, the seven rishis and pitris of india, the seven chaldean gods and seven evil spirits, the seven kabalistic sephiroth synthesised by the upper triad, and even the seven planetary spirits of the christian mystics. the ases create the earth, the seas, the sky and the clouds, the whole visible world, from the remains of the slain giant ymir; but they do not create man, but only his form from the ask or ash-tree. it is odin who endows him with life

on, or evolution, as one should rather say, from cosmo-theogony down to anthro[[vol. 2, page] 99 the hammer of thor. pogony, from the indivisible unknown parabrahm to the humble moneron of materialistic science, whose genesis is as unknown to that science as is that of the all-deity itself. the svastica is found heading the religious symbols of every old nation. it is the "worker's hammer" in the chaldean book of numbers, the "hammer" just referred to in the "book of concealed mystery (ch. i, 1, 2, 3, 4, etc "which striketh sparks from the flint (space, those sparks becoming worlds. it is "thor's hammer" the magic weapon forged by the dwarfs against the giants, or the pre-cosmic titanic forces of nature, which rebel and, while alive in the region of matter, will not be subdued by the gods

he sun. these three (the pitris and the two fires) produced in their joint efforts a good rupa. it (the form) could stand, walk, run, recline and fly. yet it was still but a chhaya, a shadow with no sense (b (a) here an explanation again becomes necessary in the light, and with the help of the exoteric added to the esoteric scriptures. the "manushyas (men) and the manus are here equivalent to the chaldean "adam- this term not meaning at all the first man, as with the jews, or one solitary individual, but mankind collectively, as with the chaldeans and assyrians. it is the four orders or classes of dhyan chohans out of the seven, says the commentary "who were the progenitors of the concealed man" i.e, the subtle inner man. the "lha" of the moon, the lunar spirits, were, as already stated, o

s of hell[[footnote(s* see "pymander" bk. ii, verses 17 to 29[[vol. 2, page] 104 the secret doctrine. i.e, matter. it even solves the recent perplexity of the assyriologists, who express their wonder through the late george smith "my first idea of this part (of the rebellion, he says "was that the wars with the powers of evil preceded the creation; i now think it followed the account of the fall (chaldean account of genesis, p. 92. in this work mr. george smith gives an engraving, from an early babylonian cylinder, of the sacred tree, the serpent, man and woman. the tree has seven branches: three on the man's side, four on that of the female. these branches are typical of the seven root-races, in the third of which, at its very close, occurred the separation of the sexes and the so-called

BLAVATSKY H P COSMOGENESIS

ts entirety, but a select number of fragments of its fundamental tenets, special attention being paid to some facts which have been seized upon by various writers, and distorted out of all resemblance to the truth. but it is perhaps desirable to state unequivocally that the teachings, however fragmentary and incomplete, contained in these volumes, belong neither to the hindu, the zoroastrian, the chaldean, nor the egyptian religion, neither to buddhism, islam, judaism nor christianity exclusively. the secret doctrine is the essence of all these. sprung from it in their origins, the various religious schemes are now made to merge back into their original element, out of which every mystery and dogma has grown, developed, and become materialised. it is more than probable that the book will b

n the most learned scholars would not venture to fathom the depth of their sacred canon (lectures on the "science of religion" p. 185. max muller) but they have not fathomed it- and this is the complaint of the confucianists, as a very learned member of that body, in paris, complained in 1881[[vol. 1, page] xxvi introductory. if one turns to the ancient literature of the semitic religions, to the chaldean scriptures, the elder sister and instructress, if not the fountain-head of the mosaic bible, the basis and starting-point of christianity, what do the scholars find? to perpetuate the memory of the ancient religions of babylon; to record the vast cycle of astronomical observations of the chaldean magi; to justify the tradition of their splendid and eminently occult literature, what now re

lexander the great, from the astronomical and chronological records preserved by the priests of that temple, and covering a period of 200,000 years, it is now lost. in the first century b.c. alexander polyhistor made a series of extracts from it- also lost. eusebius used these extracts in writing his chronicon (270-340 a.d. the points of resemblance- almost of identity- between the jewish and the chaldean scriptures* made the latter most dangerous to eusebius, in his role of defender and champion of the new faith which had adopted the jewish scriptures, and with them an absurd chronology. it is pretty certain that eusebius did not spare the egyptian synchronistic tables of manetho- so much so that bunsen* charges him with mutilating history most unscrupulously. and socrates, a historian of

pretty certain that eusebius did not spare the egyptian synchronistic tables of manetho- so much so that bunsen* charges him with mutilating history most unscrupulously. and socrates, a historian of the fifth century, and syncellus, vice-patriarch of constantinople (eighth century, both denounce him as the most daring and desperate forger. is it likely, then, that he dealt more tenderly with the chaldean records, which were already menacing the new religion, so rashly accepted[[footnote(s* found out and proven only now, through the discoveries made by george smith (vide his "chaldean account of genesis, and which, thanks to this armenian forger, have misled all the civilized nations for over 1,500 years into accepting jewish derivations for direct divine revelation* bunsen's "egypt's plac

coveries made by george smith (vide his "chaldean account of genesis, and which, thanks to this armenian forger, have misled all the civilized nations for over 1,500 years into accepting jewish derivations for direct divine revelation* bunsen's "egypt's place in history" vol. i. p. 200[[vol. 1, page] xxvii introductory. so that, with the exception of these more than doubtful fragments, the entire chaldean sacred literature has disappeared from the eyes of the profane as completely as the lost atlantis. a few facts that were contained in the berosian history are given in part ii. of vol. ii, and may throw a great light on the true origin of the fallen angels, personified by bel and the dragon. turning now to the oldest aryan literature, the rig-veda, the student will find, following strictl

r the benefit, and later on to the sorrow, of col. wilford, do not at all interfere with the conclusions to which one who studies the secret doctrine must unavoidably come. for, if the results show that neither the new nor even the old testament borrowed anything from the more ancient religion of the brahmans and buddhists, it does not follow that the jews have not borrowed all they knew from the chaldean records, the latter being mutilated later on by eusebius. as to the chaldeans, they assuredly got their primitive learning from the brahmans, for rawlinson shows an undeniably vedic influence in the early mythology of babylon; and col. vans kennedy has long since justly declared that babylonia was, from her origin, the seat of sanskrit and brahman learning. but all such proofs must lose t

ol. 1, page] xliii introductory. the "very old book" is the original work from which the many volumes of kiu-ti were compiled. not only this latter and the siphrah dzeniouta but even the sepher jezirah* the work attributed by the hebrew kabalists to their patriarch abraham, the book of shuking, china's primitive bible, the sacred volumes of the egyptian thoth-hermes, the puranas in india, and the chaldean book of numbers and the pentateuch itself, are all derived from that one small parent volume. tradition says, that it was taken down in senzar, the secret sacerdotal tongue, from the words of the divine beings, who dictated it to the sons of light, in central asia, at the very beginning of the 5th (our) race; for there was a time when its language (the sen-zar) was known to the initiates

lieving in its existence so long as it lasts, to wit, for one mahamanvantara; nor from applying akasa, the radiation of mulaprakriti* to practical purposes, connected as the world-soul is with all natural phenomena, known or unknown to science. the oldest religions of the world- exoterically, for the esoteric root or foundation is one- are the indian, the mazdean, and the egyptian. then comes the chaldean, the outcome of these- entirely lost to the world now, except in its disfigured sabeanism as at present rendered by the archaeologists; then, passing over a number of religions that will be mentioned later, comes the jewish, esoterically, as in the kabala, following in the line of babylonian magism; exoterically, as in genesis and the pentateuch, a collection of allegorical legends. read

rahma-prajapati, who answers to the numbers 7, and 14, and 21 respectively. the prajapati are, like the sephiroth, only seven, including the[[footnote(s* the 4, represented in the occult numerals by the tetraktis, the sacred or perfect square, is a sacred number with the mystics of every nation and race. it has one and the same significance in brahmanism, buddhism, the kabala and in the egyptian, chaldean and other numerical systems[[vol. 1, page] 90 the secret doctrine. synthetic sephira of the triad from which they spring. thus from hiranyagarbha or prajapati, the triune (primeval vedic trimurti, agni, vayu, and surya, emanate the other seven, or again ten, if we separate the first three which exist in one, and one in three, all, moreover, being comprehended within that one "supreme" par

s called the first procreating male, and "his mother's husband* this gives the key-note to all the later divine sons from immaculate mothers. it is greatly corroborated by the significant fact that anna (the name of the mother of the virgin mary) now represented by the roman catholic church as having given birth to her daughter in an immaculate way("mary conceived without sin, is derived from the chaldean ana, heaven, or astral light, anima mundi; whence anaitia, devi-durga, the wife of siva, is also called annapurna[[footnote(s* we find the same expression in egypt. mout signifies, for one thing "mother" and shows the character assigned to her in the triad of that country "she was no less the mother than the wife of ammon, one of the principle titles of the god being "the husband of his m

evil, rather than with the good principle. for them, he was ilda-baoth "the son of darkness" whose mother, sophia achamoth, was the daughter of sophia, the divine wisdom (the female holy ghost of the early christians- akasa* while sophia achamoth personified the lower astral light or ether. ilda-baoth* or jehovah, is simply one of the elohim, the seven[[footnote(s* they are found, however, in the chaldean book of numbers* the astral light stands in the same relation to akasa and anima mundi, as satan stands to the deity. they are one and the same thing seen from two aspects: the spiritual and the psychic- the super-ethereal or connecting link between matter and pure spirit, and the physical. see for the difference between nous, the higher divine wisdom, and psyche, the lower and terrestria

olar system, not the infinite universe* this is purely astronomical[[vol. 1, page] 200 the secret doctrine. the reader will find a still clearer explanation of the above in the commentary upon saptaparna- the man-plant. see also the section of that name in part ii. 1st plane 2nd p. the three higher planes of the septenary kosmos the divine& formless world of spirit* 3rd plane eastern gupta vidya] chaldean kabala 1st p the archetypal world* globe a] g] geburah a] chesed g or z] tephireth f 2nd plane the intellectual world b] f] hod b] netzah e 3rd plane the substantial or formative world c] e] yesod c 4th plane the material* world the earth globe d] the earth malkuth d[[above is in diagram format in the original text[[footnote(s* the arupa or "formless" there where form ceases to exist, on

i "exalted, imperial divine offspring of heaven and the earth; and (3) kamu mi musubi no kami "offspring of the gods" simply. these were without form or substance (our arupa triad, as neither the celestial nor the terrestrial substance had yet differentiated "nor had the essence of things been formed" in the zohar- which, as now arranged and re-edited by moses de leon, with the help of syrian and chaldean christian gnostics in the xiith century, and corrected and revised still later by many christian hands, is only a little less exoteric than the bible itself- this divine "vehicle" no longer appears as it does in the "chaldean book of numbers" true enough, ain-soph, the absolute endless no-thing, uses also the form of the one, the manifested "heavenly man (the first cause) as its chariot (

ne the jiva is complete. as to his seventh principle, it is but one of the beams of the universal sun. each rational creature receives only the temporary loan of that which has to return to its source; while his physical body is shaped by the lowest terrestrial lives, through physical, chemical, and physiological evolution "the blessed ones have nought to do with the purgations of matter (kabala, chaldean book of numbers. it comes to this: mankind in its first prototypal, shadowy form, is the offspring of the elohim of life (or pitris; in its qualitative and physical aspect it is the direct progeny of the "ancestors" the lowest dhyanis, or spirits of the earth; for its moral, psychic, and spiritual nature, it is indebted to a group of divine beings, the name and characteristics of which wi

r brahmanical and the egyptian esotericism. the former call the pitris "the lunar ancestors" of men; and the egyptians made of the moon-god, taht-esmun, the first human ancestor. this "moon-god "expressed the seven nature-powers that were prior to himself, and were summed up in him as his seven souls, of which he was the manifestor as the eighth one (hence the eighth sphere. the seven rays of the chaldean heptakis or iao, on the gnostic stones indicate the same septenary of souls "the first form of the mystical seven was seen to be figured in heaven, by the seven large stars of the great bear, the constellation assigned by the egyptians to the mother of time, and of the seven elemental powers (see the seven souls, etc) as well known to every hindu, this same constellation represents in ind

lectual society, in spiritualism, besides the greek and roman churches, which teach the ubiquity of their angels. the zoroastrians regarded their amshaspends as dual entities (ferouers, applying this duality- in esoteric philosophy, at any rate- to all the spiritual and invisible denizens of the numberless worlds in space which are visible to our eye. in a note of damascius (sixth century) on the chaldean oracles, we have a triple evidence of the universality of this doctrine, for he says "in these oracles the seven cosmocratores of the world('the world-pillars) mentioned likewise by st. paul, are double- one set being commissioned to rule the superior worlds the spiritual and the sidereal, and the other to guide and watch over the worlds of matter" such is also the opinion of jamblichus

"hangs from the flame" it is jiva, the monad in conjunction with manas, or rather its aroma- that which remains from each personality, when worthy, and hangs from atma-buddhi, the flame, by the thread of life. in whatever way interpreted, and into whatever number of principles the human being is divided, it may easily be shown that this doctrine is supported by all the ancient[[vol. 1, page] 239 chaldean metaphysics. religions, from the vedic to the egyptian, from the zoroastrian to the jewish. in the case of the last-mentioned, the kabalistic works offer abundant proof of this statement. the entire system of the kabalistic numerals is based on the divine septenary hanging from the triad (thus forming the decade) and its permutations 7, 5, 4, and 3, which, finally, all merge into the one

in the sephra dzenioutha (the "book of the concealed mystery "in the beginning of time, after the elohim (the "sons of light and life" or the "builders) had shaped out of the eternal essence the heavens and the earth, they formed the worlds six by six, the seventh being malkuth, which is our earth (see mantuan codex) on its plane, and the lowest on all the other planes of conscious existence. the chaldean book of numbers contains a detailed explanation of all this "the first triad of the body of adam kadmon (the three upper planes of the seven) cannot be seen before the soul stands in the presence of the ancient of days" the sephiroth of this upper triad are "1, kether (the crown) represented by the brow of macroprosopos; 2, chochmah (wisdom, a male principle) by his right shoulder; and 3

led sabbath "i fast twice in the sabbath) paul, an initiate, knew it well when referring to the eternal rest and felicity in heaven, as sabbath "and their happiness will be eternal, for they will ever be (one) with the lord and will enjoy an eternal sabbath (hebrew iv. 2[[vol. 1, page] 241 the true and the false kabala. the difference between the two systems, taking the kabala as contained in the chaldean book of numbers, not as misrepresented by its now disfigured copy, the kabala of the christian mystics--the kabala and the archaic esoteric vidya, is very small indeed, being confined to unimportant divergences of form and expression. thus eastern occultism refers to our earth as the fourth world, the lowest of the chain, above which run upward on both its sides the six globes, three on e

ife, and every atom of even mineral dust is a life, though beyond our comprehension and perception, because it is outside the range of the[[footnote(s* read in isis, vol. ii, pp. 297-303, the doctrine of the codex nazaraeus- every tenet of our teaching is found there under a different form and allegory* the word "sin" is curious, but has a particular occult relation to the moon, besides being its chaldean equivalent[[vol. 1, page] 249 matter, life and substance. laws known to those who reject occultism "the very atoms" says tyndall "seem instinct with a desire for life" whence, then, we would ask, comes the tendency "to run into organic form? is it in any way explicable except according to the teachings of occult science "the worlds, to the profane" says a commentary "are built up of the k

xygen for themselves, adapt themselves to that condition and form ferments, which, by absorbing oxygen from substances coming in contact with them, ruin the latter. thus the process is commenced by one cell robbing its neighbour of the source of its vitality when the supply is insufficient; and the ruin so commenced steadily progresses[[vol. 1, page] 264 the secret doctrine. avatar of vishnu, the chaldean oannes- the man-fish, recorded in the imperishable sign of the zodiac, pisces, and running throughout the two testaments in the personages of joshua "son of the fish (nun" and jesus; the allegorical "sin" or fall of spirit into matter, and the moon- in so far as it relates to the "lunar" ancestors, the pitris. for the present it may be as well to remind the reader that while the moon-godd

CHRONOLOGIA RORISPERGIUS

divided into two parts, the first, rosa gallica, describes how to live a healthy life; the second, margarita, is on curative medicine" 1516- 1587 john foxe. protestant reformer influenced by the twelfth-century monk joachim of fiore. 1516 agostino giustiniani (editor, psalterium hebraeum, graecum, arabicum, et chaldaeum, cum tribus latinis interpretationibus et glossis (hebrew, greek, arabic, and chaldean psalter, with three latin translations and glosses. 1516 pietro colonna galatino writes de arcanis catholicae veritatis which supports johannes reuchlin's christian cabala. agostino giustiniani (editor, psalterium hebraeum, graecum, arabicum, et chaldaeum, cum tribus latinis interpretationibus et glossis (hebrew, greek, arabic, and chaldean psalter, with three latin translations and gloss

i clavis" gillaume postel. the "key of hidden things" is david's key. 1548 postel translates the zohar. 1548-1600 giordano bruno 1549-1550 postel journeys to the orient(he claimed to have walked all the way to china) 1550 rosarium philosophorum published. de subtilitate- girolamo cardano, an encyclopedic work of natural philosophy. joannes pantheus-voarchadumia('gold twice refined' derived from a chaldean word for "gold" and a hebrew phrase meaning "out of two rubies).john dee( 23) meets guillaume postel(40) in paris where dee lectures on euclid. 1552 simon forman born. wrote a 'life of merlin' restoration of the jews, and another book about the nephilim. emperor rudolph ii born .guillaume postel publishes first latin translation of sefer yetzirah. a second latin version printed 25 years l

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

rse between a priestess and a god from the sky. herodotus described the inside of a ziggurat he saw in babylon "on the topmost tower there is a spacious temple, and inside the temple stands a great bed covered with fine bedclothes with a golden table at its side. there is no statue of any kind set up in this place, nor is the chamber occupied at night by any but a single native 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

EMERALD TABLET MULTIPLE TRANSLATIONS

online. http//www.blackmask.com history of the tablet translations from jabir ibn hayyan. another arabic version (from the german of ruska, translated by 'anonymous. twelfth century latin translation from aurelium occultae philosophorum..georgio beato translation of issac newton c. 1680. translation from kriegsmann) alledgedly from the phoenician from sigismund bacstrom (allegedly translated from chaldean. from madame blavatsky from fulcanelli (translated from the french by sieveking) from fulcanelli, new translation from idres shah hypothetical chinese original textual remarks commentaries general a commentary of ibn umail appendix translation of same source, made c. 1485. bibliography history of the tablet history of the tablet (largely summarised from needham 1980, holmyard 1957) the ta

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

econd millennium b.c.e) the biblical abraham migrated from ur of the chaldees (gen. 11:31) to palestine. the conflict between the emerging religions of the israelites and babylonian astrology can be seen in isa. 47:13 and repeatedly in the book of daniel (e.g. 2:27, 4:7. a primitive astrology had developed among the greeks, but during the conquests of alexander in the west beginning in 334 b.c.e. chaldean astrology flowed into the mediterranean basin. alexander s conquests also introduced astrology into india, although the indians took the chaldean notions and developed them in a unique direction. in egyptian tradition the invention of astrology is attributed to thoth (called hermes trismegistus by the greek, the god of wisdom, learning, and literature. he is the mercury of the romans, the

lgamesh: a new rendering into english verse. new york: farrar, straus and giroux, 1992. jastrow, morris. aspects of religious belief and practice in babylonia& assyria. new york: g. p. putnam s sons, 1911. kramer, samuel n. from the tablets of sumer. falcon s wing, 1956. gilgamesh and the huluppu-tree: a reconstructed sumerian text. chicago: university of chicago press, 1938. lenormant, francois. chaldean magic: its origin& development. london: samuel bagster [1877. spence, lewis. myths and legends of babylonia& assyria. london, 1916. reprint, detroit: gale research, 1975. thierens, a. e. astrology in mesopotamian culture. leiden: e. j. brill, 1935. bach, edward (1886.1936) british physician who developed an unconventional system of healing. bach (his name is pronounced batch) was a gradua

ay, 1956. bridey murphy.fact, fraud, or fancy? special issue of tomorrow 4, no. 4 (summer 1956. fiore, edith. you have been here before: a psychologist looks at past lives. new york: coward, mccann& geoghegan, 1978. gardner, martin. fads and fallacies in the name of science. new york: dover publications, 1957. berosus (fl. 290 b.c.e) berosus is the babylonian priest most responsible for spreading chaldean astrological ideas to greece. berosus was born and raised in babylon (present-day iraq. he was a contemporary of alexander the great, who died at babylon when berosus was still a child. as an adult he traveled to greece and settled on the island of cos, where he founded a school of astrology. around 280 b.c.e. he wrote a history of his homeland; only fragments of this document remain. his

harles richet s subject) were developed at these reunions. the group flourished about 1930 and no longer exists. del rio, martin antoine (1551.1608) famous jesuit scholar regarded as an authority on witchcraft during the great persecutions of the sixteenth century. del rio was born in 5551 at antwerp, belgium, of a distinguished spanish family. he studied classical literature and works in hebrew, chaldean, and other languages. at age 19, he published an edition of seneca, and was only 24 when he be- delouise, joseph encyclopedia of occultism& parapsychology. 5th ed. 394 came vice-chancellor and attorney general for the belgian province of brabant. in 1580 he entered the jesuit order, teaching at various jesuit centers and gathering material for his major work on witchcraft and demonology

ranean world. the history of the practice can be traced to ancient chaldea and babylonia and many incidents were recorded in the greek and roman literature. across the region it rivaled and at times surpassed astrology as the primal means of fortune telling. among the most famous cases involving entrail reading involved alexander the great. prior to his campaign in babylonia, he was warned by his chaldean soothsayers, following their readings, that he should not go. upon his arrival at the gates of the city, he learned that the governor of babylon had also sacrificed an animal whose signs confirmed alexander s own diviners. alexander is subsequently said to have degenerated mentally under a cloud of despair. he, of course, confirmed the direst warning of his soothsayers by catching a fever

un. london: elkin mathews and john lane, 1894. egyptian magic: occult mysteries in ancient egypt by s. s.s.d.d. 1896. reprint, wellingborough, uk: aquarian press, 1982. modern woman: her intentions. london: frank palmer, 1910. the music of speech. london: elkin mathews, 1909. the way of wisdom: being an investigation of the meanings of the letters of the hebrew alphabet considered as a remnant of chaldean wisdom. london: j. m. watkins, 1900. greer, mary k. women of the golden dawn: rebels and priestesses. rochester, vt: park street books, 1995. king, francis. ritual magic in england. london: neville spearman, 1970. farrar, janet (1950) janet farrar, author and wiccan priestess, was born janet owen on june 24, 1950, in london, england. she was raised in the church of england, and after high

or magi who came to bethlehem were gypsies, and in more than one religious play they were represented as telling the fortunes of the holy family by means of palmistry. this circumstance evoked the following suggestive remarks from charles godfrey leland. as for the connection of the three kings with gypsies, it is plain enough. gypsies were from the east; rome and the world abounded in wandering chaldean magi-priests, and the researches which i am making have led me to a firm conclusion that the gypsy lore of hungary and south slavonia has a very original character as being, firstly, though derived from india, not aryan, but shamanic, that is, of an altaic, or tartar, or turanian stock. secondly, this was the old chaldean- accadian wisdom or sorcery. thirdly.and this deserves serious exam

c, or tartar, or turanian stock. secondly, this was the old chaldean- accadian wisdom or sorcery. thirdly.and this deserves serious examination.it was also the old etruscan religion whose magic formulas were transmitted to the romans. the venetian witchcraft, as set forth by bernoni, is evidently of slavic-greek origin. that of the romagna is etruscan, agreeing very strangely and closely with the chaldean magic of lenormant, and marvelously like the gypsies. it does not, when carefully sifted, seem to be like that of the aryans. nor is it semitic. to what degree some idea of all this, and of gypsy connection with it, penetrated among the people and filtered down, even into the middle ages, no one can say. but it is very probable that through the centuries there came together some report of

y like the gypsies. it does not, when carefully sifted, seem to be like that of the aryans. nor is it semitic. to what degree some idea of all this, and of gypsy connection with it, penetrated among the people and filtered down, even into the middle ages, no one can say. but it is very probable that through the centuries there came together some report of the common origin of gypsy and eastern or chaldean lore, for since it was the same, there is no reason why a knowledge of the truth should not have been disseminated in a time of a traditions and earnest study in occultism. these surmises on the part of a keen and accomplished student of every phase of magic, written and unwritten, are deserving of the fullest consideration. by following the line indicated by leland it may be possible to

owed himself endowed with extraordinary mental powers, and his father having the sagacity to discern in him an embryo necromancer sent him, while still very young, to study at the university of toledo, where the art of magick was taught with extraordinary success. there he studied diligently, for he was of great understanding, and speedily acquired a profound insight into the great shemaia of the chaldean lore. but this insight was due not so much to nocturnal vigils over abstruse books, as to the help he received from a very valuable familiar. the story goes on to say that virgil s father died and his estates were seized by his former colleagues, so his widow was sunk into extreme poverty. virgil accordingly gathered together the wealth he had amassed by the exercise of his magical skill

ical research. new york: paragon house, 1991. ivanova, barbara. the golden chalice. edited by m. mir and l. vilenskaya. san francisco: h. s. dakin, 1986. reincarnation and healing. psi research 5, 1,2 (march/june 1986. some experiments on healing processes. international journal of paraphysics 19, 5,6 (1985. ivunches chilean familiars (see south america) iyi see integral yoga international iynx a chaldean symbol of universal being, the name of which means power of transmission. it was reproduced as a living sphere or winged globe and was said to be projected forth by divine mind on the plane of reality, to be followed by two other beings, called paternal and ineffable, and finally by hosts of iynxs of a subordinate character, called free intelligences. the iynx was described by occultist e

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

t although constantly near him, she cannot speak. when the prince marries a human princess, the mermaid s heart is broken. there is a similar haunting pathos in matthew arnold s poem the forsaken merman. in curious myths of the middle ages (1884) folklorist s. baring- gould suggests that mermaid and merman stories originated from the half-fish half-human gods and goddesses of early religions. the chaldean oannes and the philistine dagon are typical deities of this kind, and a representation of oannes with a human body down to the waist and a fish tail has been found on sculpture at khorsabad. such goddesses as derceto (atergatis) and semiramis have been represented in mermaid form. the classic venus, goddess of love, was born out of the sea foam, it is told, and was propitiated by barren c

ing in blood in the taurobolium or by the letting of blood. mithraic mysteries the mithraic cult was of persian origin, having at its center mithra, a personification of light worshiped in that country some five hundred years before the christian era. carried into asia minor by small colonies of magi, it was largely influenced by the religions with which it was brought into contact. for instance, chaldean astrology inspired much of the occult traditions surrounding the creed of the sun-god; the art of greece influenced the representation of mithra tauroctonous that graced the temples of the cult; and the romans gave it a wide geographical area and immense influence. according to plutarch, the rites originally reached rome through the agency of cilician privates conquered and taken there by

like a cherub. he is represented like a young man, with the countenance, wings, and talons of the eagle. in scripture the deity is represented riding upon a cherub, and flying upon the wings of the wind. garudha is called vahan [literally the vehicle] of vishnu or jupiter, and he thus answers to the cherub of scripture; for many commentators derive this word from the obsolete root c harab, in the chaldean language, a word implicitly synonymous with the sanscrit vahan. in the fabled mount meru of hindu mythology there is also a descriptive representation of a mosaic-like garden of eden. meru is a conical mountain; the exact locality of which is not fixed, but hindu geographers considered the earth as a flat table with the sacred mountain of meru rising in the middle. it became at length the

er mouth become fat and her tongue salt, that the words of evil she had spoken be poured out like tallow, and that the magic she was working be crumbled like salt. the tablets abound in magical matter, and in them we have a record of the actual wizardry in vogue at the time they were written, which runs at least from the seventh century until the time when cuneiform inscription ceased to be used. chaldean magic was renowned throughout the world, especially for its astrology. the book of isaiah states: let now the astrologers, star-gazers, monthly prognosticators, stand up and save thee from the things that shall come upon thee. in the book of daniel, magicians are called chaldeans, and even in modern times occultists have praised chaldean magi. the greek geographer strabo and the roman rhe

ed throughout the world, especially for its astrology. the book of isaiah states: let now the astrologers, star-gazers, monthly prognosticators, stand up and save thee from the things that shall come upon thee. in the book of daniel, magicians are called chaldeans, and even in modern times occultists have praised chaldean magi. the greek geographer strabo and the roman rhetorician lian alluded to chaldean knowledge of astrology, and it is supposed to have been the chaldean magician oethanes who introduced his science into greece, which he entered with xerxes. the great library of assurbanipal, king of assyria, who died in 626 b.c.e, affords first-hand knowledge of assyrian magic. assurbanipal gathered together numerous volumes from the cities of babylonia, stored them in his great library

royal personages. his musical seances were held both in light and darkness. in darkness his renderings were marvelous. he did not always actually play the piano: the music sometimes came through the shut keyboard. he rendered duets and sang simultaneously in bass and soprano. he also played the organ and sang in cathedrals. he could give trance addresses in english, french, german, latin, greek, chaldean, and arabic on any subject. his full name was benjamin henry jesse francis grierson shepard. he was born on september 18, 1848 and was of scottish- irish descent but moved to the united states with his family in his first year. he spent his boyhood on the illinois prairie. at the age of 13 he became a pageboy to general john c. fremont and made the acquaintance of both generals grant and

evi. sources: gilbert, r. a, ed. the magical mason: forgotten hermetic writings of william wynn westcott. wellingborough, northamptonshire, england: aquarian press, 1983. howe, ellie. the magicians of the golden dawn. london: routledge and kegan paul, 1972. king, francis. the rites of modern occult magic. new york: macmillan, 1970. westcott, wynn. aesch mezareph, or purifying fire. n.p, 1894. the chaldean oracles of zoroaster. london: theosophical publishing society, 1895. egyptian magic. london: theosophical publishing society, 1896. numbers: their occult power and mystic virtue. 1890. reprint, london: theosophical publishing society, 1911. the pymander of hermes. n.p, 1894. rosicrucians, their history and aims. n.p, 1894. the science of alchymy. n.p, 1893. sepher yetzirah, the book of fo

e was ordained as a priest in the liberal catholic church by archbishop gerrit munik and became the priest of a small congregation in cornville, california. early in the 1970s he left the liberal catholic church and in 1974 was consecrated as a bishop by john marion stanley of the orthodox church of the east. he was consecrated a second time in 1977 by albert r. coady of the eastern catholic syro-chaldean archdiocese of north america, like stanley s church, a small independent orthodox jurisdiction. both jurisdictions were aligned with the charismatic movement and believed in the experience of glossolalia or speaking-in-tongues. d obenovic had reasserted his orthodox heritage, but did not agree with the charismatic emphasis of his consecrators, and a short time after his second consecratio

thodox jurisdiction. both jurisdictions were aligned with the charismatic movement and believed in the experience of glossolalia or speaking-in-tongues. d obenovic had reasserted his orthodox heritage, but did not agree with the charismatic emphasis of his consecrators, and a short time after his second consecration, he found a new independent jurisdiction, the holy apostolic catholic church syro-chaldean diocese of santa barbara and central california. by this time he was pastoring a small parish in santa barbara, california. during these years williamson rarely associated with the flying saucer community though he gave a few conservative lectures on ufos as d obenovic. he died in 1986, and his church dissolved shortly thereafter. a friend who was a member of the church in santa barbara s

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

dea (which the renaissance imbibed from them) that what is old is pure and holy, that the earliest thinkers walked more closely with the gods than the busy rationalists, their successors. hence the strong revival of pythagoreanism in this age. they also had the impression that what is remote and far distant is more holy1; hence their cult of the "barbarians, of indian gymnosophists, persian magi, chaldean astrologers, whose approach to knowledge was felt to be more religious than that of the greeks.2 in the melting-pot of the empire, in which all religions were tolerated, there was ample opportunity for making acquaintance with oriental cults. above all, it was the egyptians who were revered in this age. egyptian temples were still functioning, and devout seekers after religious truth and

enealogy of ancient wisdom, which ficino did so much to propagate, was also favourable to a revival of magic, for so many of the prisci theologi were prisci magi, and the literature which supported their claims also really dated from the occultist early centuries a.d. to the most ancient zoroaster, who sometimes changes place with hermes as the earliest in the chain of wisdom, were attributed the chaldean oracles, which were not, as supposed, documents of extreme antiquity but dated from the second century a.d.1 the incantatory magic supposed to have been taught by orpheus, who comes second in the chain of prisci theologi, was based on the orphic hymns, most of which date from the second or third century a.d.2 thus hermes trismegistus was not the only most ancient theologian or magus whose

was not difficult for ficino to mingle the waters of these two pristine founts, since they were roughly contemporaneous and similar in their atmosphere. speaking of the hermetica, nock says "comme les oracles chaldaiques, ouvrage du temps de marc-aurele, ils nous revelent une maniere de penser, ou plutot une maniere d'user de la pensee, analogue a une sorte de procede magique (c.h, i, p. vii. the chaldean oracles were edited by w. kroll, de oraculis chaldaicis in breslauer philolog. abhandl, vii (1894, pp. r-76. 2 on the orphica in the renaissance, see d. p. walker "orpheus the theologian and the renaissance platonists, j.w.c.i, 1953 (xvi, pp. 100-20. 18 hermes trismegistus assigned to hermes trismegistus in this new age rehabilitated egypt and its wisdom, and therefore the magic with whic

mens of this literahermes trismegistus and magic zodiac' that strange people, the egyptians, had divinised time, not merely in the abstract sense but in the concrete sense that each moment of the day and night had its god who must be placated as the moments passed. the decans, as they came to be called in hellenistic times, were really egyptian sidereal gods of time who had become absorbed in the chaldean astrology and affiliated to the zodiac. they all had images, which vary in different lists of them, and these lists of the powerful images of the decans had come out of the archives of the egyptian temples. the decans had various aspects. they had definite astrological significance, as "horoscopes" presiding over the forms of life born within the time periods over which they presided, and

recautions, ficino did not avoid getting into trouble for the libri de vita, as we learn from his apologia1 for that work. people had evidently been asking questions such as "is not marsilius a priest? what has a priest to do with medicine and astrology? what has a christian to do with magic and images" ficino counters by pointing out that in ancient times, priests always did medicine, mentioning chaldean, persian, and egyptian priests; that medicine is impossible without astrology; that christ himself was a healer. but above all he emphasises that there are two kinds of magic, one demonic magic which is illicit and wicked, the other natural magic, which is useful and necessary. the only kind of magic which he has practised or advised is the good and useful kind magia naturalis.2 how elega

dola went to rome with his nine hundred theses, or points drawn from all philosophies which he offered to prove in public debate to be all reconcilable with one another. according to thorndike, these theses showed that pico's thinking "was largely coloured by astrology, that he was favourable to natural magic, and that he had a penchant for such occult and esoteric literature as the orphic hymns, chaldean oracles, and jewish cabala",2 also the writings of hermes trismegistus. the great debate never took place, and theologians raised an outcry over some of the theses, necessitating an apology or defence which was published in 1487 together with most of the oration on the dignity of man, with which the debate was to have opened. that oration was to echo and re-echo throughout the renaissance

ncipalissime referendum est in deum" this, the sixth magical conclusion, is interesting for its definition of the object of magic as doing a "wonderful work, that is a magical operation. it also specifies that such works can be done by different kinds of magic, by magia (natural magic) or by cabala, or by other kinds; the last clause would allow for the inclusion of, for example, orphic magic and chaldean magic on both of which pico has something to say in other conclusions. and it solemnly recommends the spirit of piety towards god in which all good magical operations must be undertaken. i have already quoted earlier the fifteenth magical conlusion which states that no magical operation is effective unless cabala is added to it, and the twenty-second with its affirmation that no names are

d most of his material for his solution of it from cornelius agrippa. 143 chapter viii t he cosmos, or the world-picture, within which the agrippan magus operates is not different, in its main outlines, from the mediaeval world-picture. the earth is still at the bottom and at the centre, with next the spheres of the other three elements, water, air and fire, then the spheres of the planets in the chaldean or ptolemaic order with the sun in the middle; then the sphere of fixed stars, and then the divine sphere with the angels, and above them, god. there is nothing strange in this; on the contrary it belongs into the longestablished order of things. what has changed is man, now no longer only the pious spectator of god's wonders in the creation, and the worshipper of god himself above the cr

he sun, and two of the prisci thealogi in ficino's lists' had taught that the earth moves. these were pythagoras and philolaus; the latter had published the astronomical views of the pythagorean school, which were that the earth, sun, and other bodies revolve around a central fire. the cult of hermes trismegistus also tended to suggest a different position for the sun to that which it held in the chaldean-ptolemaic system, universally accepted in the middle ages. the egyptian order of the planets was different from the chaldean order, for the egyptians put the sun just above the moon, and below the other five planets, not in the middle of the seven. the difference between the two systems was emphasised by macrobius a platonist much studied in the middle ages and renaissance who pointed out

e one which plato accepted.2 ficino in his de sole mentions the egyptian order,3 soon afterwards remarking that the sun has been put nearer to the earth than the firmament by providence in order to warm it with spiritus and ignis. the egyptian position of the sun, only just above the moon which is the channel of all astral influences, would better suit ficino's sun-centred spiritus magic than the chaldean order. however, there is no evidence that he rejected the latter; both here and in other passages he accepts it. unquestioning belief in the ptolemaic position of the sun was nevertheless somewhat shaken by the prisci theologi, but more important than this in fixing attention on the sun was the immense religious importance attached to it by the earliest (so ficino believed) of the prisci

o erasmus, ulrich zasius addressed him as "ter maxime erasme (p. s. allen, opus epistolarum des. erasmi, ii, ep. 317. clutton points out (article cited, p. 268) that "ter maximus" recalls "trismegistus. 164 against magic (2) the humanist tradition at any rate, as d. p. walker has pointed out, erasmus did not use prisca theologia, and in one passage may be throwing doubt on the authenticity of the chaldean oracles and the hermetica: but if anything is brought from die chaldeans or egyptians, merely because of this we intensely desire to know it. and are often grievously disquieted by the dreams of some little man, not to say impostor, not only with no profit, but also with great waste of time, if not with some worse result, though this is already quite bad enough.1 does "if not with some wo

he corpus hermeticum) is to be suspected of being a pious fraud by christians. his argument is that, since the pre-existence of the soul is not a christian doctrine, the passages in the corpus hermeticum which teach this may be genuinely "egyptian wisdom, untampered with by those who made the fraud. he then proceeds to make a synthesis of this genuinely egyptian teaching of the hermetica with the chaldean oracles and with cabala after the manner of the renaissance tradition. but if one has to pick and choose like this for genuine egyptian passages in the hermetica, this is a very different matter from seeing them as ancient egyptian prophetic writings which concord with genesis and which foretell the trinity in passages now suspected by more, following casaubon "of fraud and corruption in

te.3 cudworth then proceeds to go through what are really, in effect, the old prisci theologi, but basing his account of zoroaster4 1 immortality of the soul, p. 96 (in the collection cited. 2 see ficino, p. 1849- 3 ralph cudworth, the true intellectual system of the universe, second edition, london, 1743, p. 281* ibid, pp. 285 ff. 427 after hermes trismegistus was dated on other texts beside the chaldean oracles (though these he considers to be fairly authentic; his account of orphism1 on better authorities than the orphica, which he thinks highly suspect; and his account of the theology and philosophy of the ancient egyptianson lamblichus, plutarch, the fathers, and so on, rather than on the writings of "hermes trismegist, which, like the sibylline oracles which he dismisses almost entir

FRATER U D PRACTICAL SIGIL MAGIC

awareness of the universe. ally pronounced gwee-cha, h it is the source for the more common word witch. many witches prefer the term wicca as it does not have all of t th word gwitch. h comments th the ame er member of the iot n a si eiser, inc, 1975. 129 1. one has only to think of the unfortunate development which occurred to a name like astarte (ishtar) in the course of centuries.an erstwhile chaldean moon goddess developed in the middle ages via the addition of the plural ending goth h into a male) demon wi n astaroth. today fs evocatory magicians might be in for quite a surprise or two, if, for example, a supposedly male demon like kedemel from the venusian sphere suddenly appears before them as a female entity (quite obvious, actually, but who would have thought of it beforehand) 2

FULLER J F C SECRET WISDOM OF THE QABALAH

chapter vii 72 the anatomy of illuminism 72 llluminism. 72 illuminism and revolution. 73 the fourth-dimensional state. 74 the great omission. 79 the mystic way. 81 hebrew alphabet and correspondences 83 glossary of hebrew words and names 84 secret wisdom of the qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introdu

es to anyone. carefully to preserve the books belonging to their sect and the names of the angels or the mysteries connected with the tetragrammaton and the other names of god and the angels, comprised in the theosophy as well as with the cosmogony which also played so important a part among the jewish mystics and the kabbalists. 11 but long before the essenes existed lived the qabalah. aryan and chaldean esoteric doctrines percolated into it. in egypt, the mysteries of the sun god, the moon goddess, of osiris and isis, impinged upon it. assyria and babylon gave it much, and not a little may be traced to the vedas, the upanishads, the bhagavad-gita, and the vedantas, and much of the practical qabalah to the tantras more especially. historically, the main point of interest is that the qabal

nt; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow earth shell; ff is the concave hollow underworld of seven zones; realm of the ghost world; and g is the nadir or root. in it are the waters of life and the throne of chaos and below it are 21 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac myer finds a remarkable similarity between the cosmos of the zohar and that of the ancient chaldeans. he writes: in ab, bc, ce, and eg [see plate iii on page 27, we have similarities to the four worlds. the three great heavens answer to the upper three sephiroth. i. that of the father abbah, or kether, the crown, to anu, afterwa

highest sublimated air or atmosphere. ii. the son, bel, el or baal, the sublimated fire, answering to 'hokhmah, wisdom. iii. the mother, immah, to ea, the sublimated water, to binah, the comprehending intellect. above all these is ao, llu or el, the unknown ideal deity; which parallels the ain soph, endless, to man's comprehension no- thing. this unknown ideal deity held the highest place in the chaldean mythology. under these were the seven planets in their seven orbits, or spheres; the probable germ of the idea of the sephiroth, or media between the highest and lowest worlds. 12 historically interesting as these general origins are, philosophically the most important correspondences are those connected with the sephirah 'hokmah; for in many places in the old testament and in the new, es

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

ith a halo of light similar to the rays of the sun. one is frequently disposed to query: do the initiated in the romish church regard these images as legitimate representations of mary, the wife of joseph and mother of christ, or are they aware of their true significance? certainly the various accessories attached to this figure betray its ancient origin and reveal its identity with the egyptian, chaldean, and phoenician virgin of the sphere. the fact has already been observed that in the original representation of the "temptation" in the cave temple of india, it is not the woman but the man who is the tempter, and a singular peculiarity observed in connection with this ancient female deity is that it is she and not her seed who is trampling on the serpent, thus proving that originally wom

summer's solstice, has, combined with the former particulars, led some to suppose they were solely intended for astronomical uses; and certainly, if not altogether true, it bespeaks, at all events, an intimate acquaintance with astronomical rules, as well as a due regard to the principles of geometry. others have fancied them intended for sepulchres; and as the egyptians, taught by their ancient chaldean victors, connected astronomy with their funereal and religious ceremonies, they seem in this to be not far astray, if we but extend the application to their sacred bulls and other animals, and not merely to their kings, as herodotus would have us suppose"[55 [55] the round towers of ireland, p. 159. according to the testimony of inman, the pyramid is an emblem of the trinity--three in one

n the bodies of earthly virgins. by lingaites, however, it was the seed of the woman and not the woman herself who was to conquer evil. finally, with the increasing importance of the male in human society, it is observed that a reconciliation has been effected between the female worshippers and those of the male. athene herself has acquiesced in the doctrine of male superiority. thalat, the great chaldean deity, who presided over chaos prior to the existence of organized matter, is finally transformed into a male god. the hindoo vishnu, who as she slept on the bottom of the sea brought forth all creation, has changed her sex. brahm, the creator, is male, and appears as a triplicated deity in the form of three sons within whom is contained the essence of a great father, the female creative

t historical accounts which we have of the egyptians, we observe that their ceremonies and symbols have already become multitudinous, the true meaning of the latter being concealed. the masses of the people, who had grown too sensualized and ignorant to receive the higher divine "mysteries" and too gross to be entrusted with their true significance, had become idolaters. not only the egyptian and chaldean priests, but moses and the jewish doctors were well versed in religious symbolism. the fact is observed, also, that as late as medieval christianity, the fathers in the church, the christian painters, sculptors, and architects, still employed signs and symbols to set forth their religious doctrines. even at the present time, many of the emblems representing certain ideas connected with th

oncerning the generation of mankind, of their different ways of life, and of their civil polity" he it was who gave the above account of creation. he says that finally omoroka, or thalatth, the woman who existed before the creation, was divided, one half of her forming the heavens "the other half the earth "all this" berosus declares "was an allegorical description of nature"[93 [93] prof. smith, chaldean account of genesis, pp. 34, 35. in the following legend will be observed the groundwork for the story of the flood. xisuthrus was a king of chaldea. to him the deity, kronos, appeared in a vision and warned him that upon the fifteenth day of the month daesius there would be a flood, by which mankind would be destroyed. he therefore enjoined him to write a history of the beginning, progres

his blood, the mountains of his bones, and the rocks of his teeth. as three of his descendants were walking on the shore one day, they found two pieces of wood which had been washed up by the waves. of these they made a man and a woman. the man they named aske and the woman emla. from this pair has descended the human race. the marked resemblance between the characters of the gothic ymer and the chaldean omoroka, from each of whose bodies the universe is created, has been observed by various writers. after referring to mallet's conclusions upon this subject, faber remarks "they are indeed evidently the same person, not only in point of character, but, if i mistake not, in appellation: for ymer or umer is omer-oca expressed in a more simple form. the difference of sex does by no means inva

ness of person, and tenderness of affection, and she was one to whom the erring sinner could appeal with more chance of success than to a stern father. she was portrayed as a mother with a child in her arms, and every attribute ascribed to her showing that she was supposed to be as fond as any earthly female ever was"[107 [107] inman, ancient faiths, vol. i, p. 59. after thus describing the early chaldean deity, who, although a pure and spotless virgin, was nevertheless worshipped as a mother, or as the embodiment of the altruistic principles developed in mankind, this writer goes on to say "the worship of the woman by man naturally led to developments which our comparatively sensitive natures [the italics are mine] shun as being opposed to all religious feeling" which sentiment clearly re

and who, as he was the source of all power and wisdom, was supposed by the ignorant masses to be an incarnation of the sun. thus arose the spiritual power of monarchs, or the "divine right of kings" wherever obelisks, columns, pillars, attenuated spires, upright stones or crosses at the intersection of roads are found, they always appear as sacred monuments, or as symbols of the lingham god. the chaldean tower of which there are extant traditions in mexico and in the south sea islands; the round towers of ireland; the remarkable group of stones known as stonehenge, in england; the wonderful circle at abury through which the figure of a huge serpent was passed; the monuments which throughout the nations of the east were set up at the intersection of roads in the center of market- places, a

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

magic of the egyptians, in which the bible itself tells us that moses the founder of the jewish system was 'learned, that is, in which he had been in255 itiated. through the hebrew kabbalah we have indeed become pos255 sessed of more of the ancient wisdom than from any other source, for it must be borne in mind that the hebrews were taught at one time by the egyptians, and at a later date by the chaldean sages of babylon.itis a very curious fact that the classical nations, the greek and the roman, have handed down to usbutslight glimpses of the ancient magic, and this is the more notable because greece succeeded to the mastership of egypt and rome to the empire both of the greeks and of the jews. greece indeed succeeded to a shareofthe mysteries of the egyptians, for the eleusinian myster

GILBERT THE MAGICAL MASON

ast ten years.itis curious to note that waves of interest in occult and mystical subjects, seem to sweep over a nation at intervals; periods of rosicrucian enlightenment alternate with other periods of materialistic dogmatism. we must remember that rosicrucianism itself was 'no new thing'butonly a revival of still earlier forms of initiation, and was a lineal descendant of the philosophies of the chaldean magi, of the egyptian priests, of the neo-platonists, of the hermetists of alexandria, of the jewish kabalists and of christian kabalists such as raymond lully and pic de mirandola.therosicrucians, past and present 41the honoured founder of our society- christian255 rosenkreuz- did not invent, at least in our modern sense of the word, the doctrines he promulgated, and which we should now

at the time of the second temple.ofits existence before this time i know of no evidence. one of the chief books, thesepheryetsirah,is ascribed to abraham:butmodern criticism, which is hardly disposed to grant the existence of abraham, does not of course assent to this ascription.ithas been suggested that the captivity of the jews in babylon led to the formation of this philosphy by the effect of chaldean lore and dogma acting on jewish tradition. no doubt in the earliest stages of its existence the teaching was entirely oral, and became varied by the minds through whom it filtered in its course: there is no proof that any part of it was written for centuries after; and it was kept curiously distinct both from the exoteric pentateuchal mosaic doctrine, and from the ever255 growing talmudic

aught any original system, of which the astronomic observations were used for purposes of astrologic divination; this line of thought seems rather to have had its origin among the chaldeans of babylonia, from whom it came to the notice of the more western nations after the travels and wars of alexander the great. the greek philosphers did not readily adopt astrologic ideals, but professors of the chaldean magical art of astrology spread among them, and we find astrological notions become notable in the later years of the roman republic, and were well marked in the curious jumble of eastern and western science which existed in the third and fourth centuries of our era. the greeks made a considerable study of astronomy, and so were in a position to understand the claims made by the chaldeans

ebrews were later associated. china also postulates a claim to an unknown antiquity for its astronomic learning, and astrology has always flourished among the chinese. there are really no data yet discovered which can prove which land was the source ofthehistory of astrology171astronomy; most probably the study was undertaken not only separately,butat much the same early period.theakkadian or pre-chaldean civilization is only of recent discovery, and has been obtained from studies of excavations in the regions of babylonia. from literary evidence derived from antiquity we have some proofs of very early astronomic observations made by all these ancient nations.theold greek and roman authors refer the source of astronomy variously to egypt, to chaldea, and to persia, and the papyri recently

arliest times must have made long and accurate observations of the heavenly bodies. according to isaac meyer there is a reason to think that the akkadian observations of the stars date back to about 4310b.c.,when the vernal equinox occurred in the sign of taurus.theearliest allusion to actual divination by the stars in greek literature is found in thetimeusof plato. eudoxus became acquainted with chaldean astrology. diodorus the historian, who flourished about 30b.c.,states that the chaldeans foretold the death of antigonus in 315b.c.vitruvius states that astrology was introduced into greece by berosus, who settled in cos, and held a school there. berosus was a chaldean and was a contemporary of alexander the great.fromhis time astrology became naturalized among the greeks.itwas much culti

he predicted an eclipse, the horrid darkness of which stopped a battle between the medes under cyaxares, and the lydians led by alyattes. he was believed to have gained his knowledge of the heavenly bodies from egyptian sources; josephus and plutarch both say he wenttoegypt to study astronomy. the greeks seem to have recognised a meteorologic astrology,butnot a divinatory form.thechief outflow of chaldean lore over greece was during the first three centuries before christ.thegreek philosophers had good reason for adopting its notions: first, because their oracles had ceased to speak and they needed an alternative mode of divine guidance. secondly, they approved of the idea of a personal genius for each man, and so took kindly to the astrological ideal of a planetary guardian255 ship and in

persia, about 500 s.c. he is said to have foretold the coming of jesus, the future founding of a great religion by mahommet, and that the magian faith should be abandoned; see the classic work of dr hyde on the ancient persians.theold testament has several references to astrology, andthehistory of astrology175to soothsayers who judged of human events divining them by the stars. these refer to the chaldean philosophers, who were called magi. consult these references: isaiah xlvii. 13:'letnow the astrologers stand up, and save thee from these things' danieli.20:theking found daniel better than all the astrologers in his realm. daniel ii. 27: daniel asks the king if the astronomers cannot show the secret to the king. daniel iv. 7:theastrologers failed to explain a dream. daniel v. 7, 11:theki

onlyone-venus,and her he considered to be two distinct stars, the one a morning star, and one seen in the evening,phosphorosandhesperos.pythagoras in the 6th centuryb.c.was the first to realise that these two appearances were of one star associated with the rising and setting of the sun. the origin of the scheme by which our week days are named after the planets is attributed to the coalition of chaldean and egyptian star lore in that great centre of learning, alexandria, soon after the reign of alexander the great, say about 300b.c.it is probable that a partial arrangement of the stars into constellations was arrived at before the rise of greek or classical astronomy, say about the fifth centuryrc.,and this was, so far as we know, among the chaldeans, but we still lack definite knowledge

as the great tempter. this scheme of thought obviously led to the idea that a saving grace must be put into action, and the sun god mithra, who was at first by the zoroastrians considered only as one of the izeds, became worshipped as a god and as the saviour of mankind from the effects of its fall from grace. it has been suggested that the later mithraism was mazda worship, greatly influenced by chaldean astrological notions. the name mitra is the ancient sanskrit indian word for the sun, and it is said by c. w. king to be also the zend (iranian) word meaning the sun; the wordmitramalso meant 'friend. many students have associated mithra with apollo, the sun248themagical masongod, phcebus, hyperion, phanes and dionysos of the greeks, as well as with fire and light as sources of benevolent

GNOSTIC HANDBOOK

nt that only through much critical study can we restore just some of its inner meaning. the institute upholds the original inner teachings of jesus as part of a continuum of wisdom which spans from pagan to so-called christian sources. but it is perhaps desirable to state unequivocally that the teachings here, however, fragmentary and incomplete belong neither to the hindu's, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. the secret doctrine, madame blavaskty. behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

r unknown. they are religious in the sense that religion means to bind back, to return to the source or origin. these teachings are those which lead back to the spiritual world, the treasury of light from which we have become alienated. but it is perhaps desirable to state unequivocally that the teachings here, however fragmentary and incomplete, belong neither to the hindus, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. madame blavaskty. behind the veil of the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones

mphasis on the logos or divine word as the son of god relates the hermetic tradition to later christian gnosticism, indeed many early church fathers used hermeticism as part of their apologetics. israel where did the people of israel originate? it seems that this is a quirk of history which will not be easily solved. from biblical accounts we know that moses came from sumer and that abraham was a chaldean, so the assumption can be made that the people of israel were racially similar to the many tribes of the region (including the sumerians and egyptians. there is also a suggestion that they were part and parcel of egyptian society, however, as egypt became more cosmopolitan and came to loose its spiritual values, the israelites slowly developed as a distinct religious community. as time pr

GOLDEN DAWN RITUALS D

uarter with n and o, beginning in the east and ending in the east. so, as you go to the east, sprinkle or swing to the left, right, center, and draw a cross in the air with the tool and say "i purify/consecrate thee with n/o" then move on to each of the other quarters repeating the same. after you have performed these banishings and purification's with n and o, you will then say the call from the chaldean oracles. for nit is "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" for o it is "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" these could be said while you are cir

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ke of gods of the lake, with fish tails, called chullua and umantua .9 in this, and in the fish-garbed figures, it seemed that there was a curious out-of-place echo of mesopotamian myths, which spoke strangely, and at length, about amphibious beings, endowed with reason who had visited the land of sumer in remote prehistory. the leader of these beings was named oannes (or uan).10 according to the chaldean scribe, berosus: the whole body of [oannes] was like that of a fish; and had under a fish s head another head, and also feet below, similar to those of a man, subjoined to the fish s tail. his voice too, and language, was articulate and human; and a representation of him is preserved even to this day. when the sun set, it was the custom of this being to plunge again into the sea, and abid

ril 1951. graham hancock fingerprints of the gods 225 the obliquity of the ecliptic varies from 22.1 to 24.5 over a cycle of 41,000 years. inner planets of the solar system. graham hancock fingerprints of the gods 226 the new york times, from which the above report is taken, does not attempt to clarify matters further. its writers are probably unaware of just how much they sound like berosus, the chaldean historian, astronomer and seer of the third century bc, who made a deep study of the omens he believed would presage the final destruction of the world. he concluded, i berosus, interpreter of bellus, affirm that all the earth inherits will be consigned to flame when the five planets assemble in cancer, so arranged in one row that a straight line may pass through their spheres. 9 a conjun

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ometric point whose extension is zero. imagine the universe as a circle whose circumference is infinite.together the point within the circle symbolizes man within the magical universe. crowley called the infinitely large circle nuit. the egyptian goddess of the night sky nuit (or nut) personified infinite space as well as the concept of objectivity. he called the infinitely small point hadil. the chaldean god 22 hadit (or had) personified pure consciousness as well as the concept of subjectivity. the egyptians used the symbol of the winged globe to represent a center of consciousness. whatever the symbol used, as a magician you will soon realize that the universe around you always faithfully expresses the thoughts and emotions that are within you. similarly, the thoughts and emotions withi

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

-urchins, and teeth of pearls, then stuff sugar and honey into his mouth: now eat that, and talk to us (to nam yedi, pa nam probesedi! and the myth of pygmalion is founded on bringing a stone figure to life 2 (see suppl "ofj.fj.ara d t?atos re /cat avnouaa ae\rjvr. euseb. upotrapaffk. eva-yy. 3, 9. lobeck, de microc. et macroc. p. 4. ceeation. 571 whole world is mirrored back. according to a chaldean cos mogony, when belus had cut the darkness in twain, and divided heaven from earth, he commanded his own head to be struck off, and the blood to be let run into the ground; out of this arose man gifted with reason. hesiod s representation is, that pandora was formed by hephaestus out of earth mingled with water, and then hermes endowed her with speech "e/yyo- 61-79. the number of in

HELENA BLAVATSKY NIGHTMARE TALES

oetry of the legend, nor with itsmoral- for there is a moral to be found if looked for well. we shall soon see that the chief episode in thestory is curiously reminiscent of another legend- that of the story of abraham and the sacrifice of isaac inthe bible. is not this one more proof that the secret doctrine of the east may have good reason to maintainthat the name of the patriarch was neither a chaldean or a hebrew name, but rather an epithet and a sanskritsurname, signifying abram, i.e, one is non-brahman* a debrahmanised brahman, one who is degraded orwho has lost his caste? after this how can we avoid suspecting that we may find, among the modern jews,the chaldeans of the time of the rishi agastya- these makers of bricks whose persecution began from eighthundred to a thousand years ag

HELENA BLAVATSKY THE KEY TO THEOSOPHY

sible for absoluteness, the infinite principle had to be shown becoming the cause of evolution (not creation) in an indirect way-i.e, through the emanation from itself (another absurdity, due this time to the translators of the cabala) of the sephiroth. how can the non-active eternal principle emanate or emit? the parabrahman of the vedantins does nothing of the kind; nor does the ain-soph of the chaldean cabala. it is an eternal and periodical law which causes an active and creative force (the logos) to emanate from the ever-concealed and incomprehensible one principle at the beginning of every mah -manvantara, or new cycle of life. q. how about those cabalists, who, while being such, still believe in jehovah, or the tetragrammaton? a. they are at liberty to believe in what they please, a

ating and extending. ain-soph is also written en-soph and ain-suph, for no one, not even the rabbis, are quite sure of their vowels. in the religious metaphysics of the old hebrew philosophers, the one principle was an abstraction like parabrahman, though modern cabalists have succeeded by mere dint of sophistry and paradoxes in making a "supreme god" of it, and nothing higher. but with the early chaldean cabalists ain-soph was "without form or being" with "no likeness with anything else" that ain-soph has never been considered as the "creator" is proved conclusively by the fact that such an orthodox jew as philo calls "creator" the logos, who stands next the "limitless one" and is "the second god "the second god is in its (ain-soph's) wisdom" says philo in qu st et solut. deity is no-thin

ss being emanation, guided by intelligent forces under an immutable law. therefore, while the occultists and theosophists believe thoroughly in the doctrine of evolution as given out by kapila and manu, they are emanationists rather than evolutionists. the doctrine of emanation was at one time universal. it was taught by the alexandrian, as well as by the indian philosophers, by the egyptian, the chaldean, and hellenic hierophants, and also by the hebrews (in their cabala, and even in genesis. for it is only owing to deliberate mistranslation that the hebrew word asdt was translated "angels" from the septuagint, while it means emanations, aeons, just as with the gnostics. indeed, in deuteronomy the word asdt or ashdt is translated as "fiery law" whilst the correct rendering of the passage

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

phe franck no longer merit serious scholarly discussion (origins of the kabbalah, p. 6) 20073 18 tishby: franck s book, particularly in the way it expounds kabbalistic ideas, contains a great deal of material that is still of value, although there are a considerable number of mistakes in it (wisdom of the zohar, p. 48) idel: the sources of important concepts of kabbalah, according to franck, were chaldean and persian, that is zoroastrian. notwithstanding this basic assumption on franck s part which was rejected by subsequent research he regarded kabbalah as a uniquely important jewish phenomenon. this diagnosis of the role of kabbalah is strikingly similar to scholem s famous perception of the role of kabbalah as a vital component of judaism (kabbalah: new perspectives, p. 8) waite, arthur

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

s times of the middle ages; and when a better age dawned and persecution became less fierce it came to the surface once more. certain fragments of it were gathered together in 1717 to form the grand lodge of england, and so it has come down to us unto the present day. 84. it should be understood, however, that there is no one line of masonic orthodoxy. a parallel tradition, coming originally from chaldean sources, has given rise to masonry as worked upon the continent of europe. and yet another line seems to have been brought back by the knights templars on their return from the crusades. 85. the whole subject of masonic history is one of exceeding interest; but, owing to the fact that masonry is after all a secret society, it is often almost impossible to trace the line of its descent by

LEMEGETON

alled ars notoria. in this booke is contained the whole art of salomon although there be many other bookes that is said to be his yet none is to be compared with this, for this containeth them all, although [100v] they be titled with severall other names, as the booke helisoe wch is the very same as this last [book] is, wch called, artem novam& ars notaria &c. these bookes were first found in the chaldean& hebrew tongues at hierusalem, by a jewish rabbi& by him put into the greeke language& from thence into ye latine, as it is said &c. appendix- other examples of some of the drawings sigil for baal, from harl. 6483. sigil for agares, from harl. 6483. sigil for vasago, from harl. 6483. magical circle and triangle, from sloane 3648. hexagram to be worn as a lamin, from the hebrew manuscript

LIBER LVII

this was a name given and ratified by qabalah; 156 is not one of the a priori helpful numbers. it is rather a case of the qabalah illuminating st. john.s intentional obscurity. 165. 11 xv should be a number capricorni pneumatici. not yet fulfilled* 201. ra, light (chaldee. note 201= 3 67, binah, as if it were said .light is concealed as a child in the womb of its mother. the occult retoret of the chaldean magi to the hebrew sorcerers who affirmed rwa, light, 207, a multiple of 9. but this is little more than a sectarian squabble. 207 is holy enough. 206. rbd, the word of power. a useful acquisition .the gateway of the word of light. 210. upon this hoiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.72 but this was only re

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

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 theory of ideas--the interplay of the three philosophical zodiacs--the chaldean philosophy of triads--the orphic egg. 57 wonders of antiquity the ever-burning lamps--the oracle of delphi--the dodonean oracle--the oracle of trophonius--the initiated architects--the seven wonders of the world. 61 the life and philosophy of pythagoras pythagoras and the school of crotona--pythagoric fundamentals--the symmetrical solids--the symbolic aphorisms of pythagoras--pythagorean

although the hellenes proved themselves peculiarly responsive to the disciplines of philosophy, this science of sciences should not be considered indigenous to them "although some of the grecians" writes thomas stanley "have challenged to their nation the original of philosophy, yet the more learned of them have acknowledged it [to be] derived from the east" the magnificent institutions of hindu, chaldean, and egyptian learning must be recognized as the actual source of greek wisdom. the last was patterned after the shadow cast by the sanctuaries of ellora, ur, and memphis upon the thought substance of a primitive people. thales, pythagoras, and plato in their philosophic wanderings contacted many distant cults and brought back the lore of egypt and the inscrutable orient. from indisputabl

en the irreconcilable opposites absolute spirit and absolute substance, which the gnostics believed to have been coexistent in eternity. some assert that basilides was the true founder of gnosticism, but there is much evidence to the effect that simon magus laid down its fundamental principles in the preceding century. the alexandrian basilides inculcated egyptian hermeticism, oriental occultism, chaldean astrology, and persian philosophy in his followers, and in his doctrines sought to unite the schools of early christianity with the ancient pagan mysteries. to him is attributed the formulation of that peculiar concept of the deity which carries the name of abraxas. in discussing the original meaning of this word, godfrey higgins, in his celtic druids, has demonstrated that the numerologi

the loss of ishtar is disorganizing all nature, send a messenger to the underworld and demand her release. the mistress of hades is forced to comply, and the water of life is poured over ishtar. thus cured of the infirmities inflicted on her, she retraces her way upward through the seven gates, at each of which she is reinvested with the article of apparel which the guardians had removed (see the chaldean account of genesis) no record exists that ishtar secured the water of life which would have wrought the resurrection of tammuz. the myth of ishtar symbolizes the descent of the human spirit through the seven worlds, or spheres of the sacred planets, until finally, deprived of its spiritual adornments, it incarnates in the physical body- hades--where the mistress of that body heaps every f

nsidered the greatest of all philosophers, the greatest of all priests, and the greatest of all kings. it is worthy of note that the last poem of america's beloved poet, henry wadsworth longfellow, was a lyric ode to hermes (see chambers' encyclop dia) the mutilated hermetic fragments on the subject of the hermetic books, james campbell brown, in his history of chemistry, has written "leaving the chaldean and earliest egyptian periods, of which we have remains but no record, and from which no names of either chemists or philosophers have come down to us, we now approach the historic period, when books were written, not at first upon parchment or paper, but upon papyrus. a series of early egyptian books is attributed to hermes trismegistus, who may have been a real savant, or may be a perso

ilver inlay. fosbroke adds "the figures are cut very shallow, and the contour of most of them is encircled by threads of silver. the bases upon which the figures were seated or reclined, and left blank in the prints, were of silver and are torn away (see encyclop dia of antiquities) those familiar with the fundamental principles of hermetic philosophy will recognize in the mensa isiaca the key to chaldean, egyptian, and greek theology. in his antiquities, the learned benedictine, father montfaucon, admits his inability to cope with the intricacies of its symbolism. he therefore doubts that the emblems upon the tablet possess any significance worthy of consideration and ridicules kircher, declaring him to be more obscure than the tablet itself. laurentius pignorius reproduced the tablet in

isis is directly connected with egyptian gnosticism, for in a gnostic papyrus preserved in the bodleian library there is a direct reference to the twelve fathers or paternities beneath whom are twelve fountains (see egyptian magic by s.s.d.d) that the lower panel represents the underworld is further emphasized by the two gates--the great gate of the east and the great gate of the west--for in the chaldean theology the sun rises and sets through gates in the underworld, where it wanders during the hours of darkness. as plato was for thirteen years under the instruction of the magi patheneith, ochoaps, sechtnouphis, and etymon of sebbennithis, his philosophy consequently is permeated with the chaldean and egyptian system of triads. the bembine table is a diagrammatic exposition of the so-cal

of sebbennithis, his philosophy consequently is permeated with the chaldean and egyptian system of triads. the bembine table is a diagrammatic exposition of the so-called platonic philosophy, for in its design is epitomized the entire theory of mystic cosmogony and generation. the most valuable guide to the interpretation of this table is the commentaries of proclus on the theology of plato. the chaldean oracles of zoroaster also contains many allusions to the theogonic principles which are demonstrated by the table. the theogony of hesiod contains the most complete account of the greek cosmogony myth. orphic cosmogony has left its impress upon the various forms of philosophy and religion--greek, egyptian, and syrian--which it contacted. chief of the orphic symbols was the mundane egg fro

indicate that he was thoroughly conversant with the precepts of oriental and occidental esotericism. he traveled among the jews and was instructed by the rabbins concerning the secret traditions of moses, the lawgiver of israel. later the school of the essenes was conducted chiefly for the purpose of interpreting the pythagorean symbols. pythagoras was initiated into the egyptian, babylonian, and chaldean mysteries. although it is believed by some that he was a disciple of zoroaster, it is doubtful whether his instructor of that name was the god-man now revered by the parsees. while accounts of his travels differ, historians agree that he visited many countries and studied at the feet of many masters "after having acquired all which it was possible for him to learn of the greek philosopher

of the greek and hebrew letters does not agree closely enough with the english to permit the application of the number sequences of one language to the number sequences of the others. further experimentation with click to enlarge the numerical values of the hebrew, greek, and samaritan alphabets. from higgins' celtic druids. column 1 names of the hebrew letters. 2 samaritan letters. 3 hebrew and chaldean letters. 4 numerical equivalents of the letters. 5 capital and small greek letters. 6 the letters marked with asterisks are those brought to greece from phoenicia by cadmus. 7 name of the greek letters. 8 nearest english equivalents to the hebrew, greek, and samaritan letters. note. when used at the end of a word, the hebrew tau has the numerical value 440, caph 500, mem 600, nun 700, pe

lterity, diffidence, impulse, death, motion, generation, mutation, division, longitude, augmentation, composition, communion, misfortune, sustentation, imposition, marriage, soul, and science. in his book, numbers, w. wynn westcott says of the duad "it was called 'audacity' from its being the earliest number to separate itself from the divine one; from the 'adytum of god-nourished silence' as the chaldean oracles say" as the monad is the father, so the duad is the mother; therefore, the duad has certain points in common with the goddesses isis, rhea (jove's mother, phrygia, lydia, dindymene (cybele, and ceres; erato (one of the muses; diana, because the moon is forked; dictynna, venus, dione, cytherea; juno, because she is both wife and sister of jupiter; and maia, the mother of mercury. w

of white lambskin with appropriate flap, masonic aprons are frequently decorated with curious and impressive figures "when silk cotton, or linen is worn" writes albert pike "the symbolism is lost. nor is one clothed who blots, defaces, and desecrates the white surface with ornamentation, figuring, or colors of any kind (see symbolism) to mars, the ancient plane of cosmic energy, the atlantean and chaldean "star gazers" assigned aries as a diurnal throne and scorpio as a nocturnal throne. those not raised to spiritual life by initiation are described as "dead from the sting of a scorpion" for they wander in the night side of divine power. through the mystery of the paschal lamb, or the attainment of the golden fleece, these soul are raised into the constructive day power of mars in aries--t

sal agent or fire of nature in one word, chiram, not hiram" albert pike mentions several forms of the name chiram: khirm, khurm, and khur-om, the latter ending in the sacred hindu monosyllable om, which may also be extracted from the names of the three murderers. pike further relates the three ruffians to a triad of stars in the constellation of libra and also calls attention to the fact that the chaldean god bal--metamorphosed into a demon by the jews--appears in the name of each of the murderers, jubela, jubelo, and jubelum. to interpret the hiramic legend requires familiarity with both the pythagorean and qabbalistic systems of numbers and letters, and also the philosophic and astronomic cycles of the egyptians, chaldeans, and brahmins. for example, consider the number 33. the first tem

phical doctrines. the ancient city of ecbatana as described by herodotus, its seven walls colored according to the seven planets, revealed the knowledge of this subject possessed by the persian magi. the famous zikkurat or astronomical tower of the god nebo at borsippa ascended in seven great steps or stages, each step being painted in the key color of one of the planetary bodies (see lenormant's chaldean magic) it is thus evident that the babylonians were familiar with the concept of the spectrum in its relation to the seven creative gods or powers. in india, one of the mogul emperors caused a fountain to be made with seven levels. the water pouring down the sides through specially arranged channels changed color as it descended, passing sequentially through all shades of the spectrum. in

first incarnation, or matsya avatar, of vishnu. from picart's religious ceremonials. the fish has often been associated with the world saviors. vishnu, the hindu redeemer, who takes upon himself ten forms for the redemption of the universe, was expelled from the mouth of a fish in his first incarnation. isis, while nursing the infant horus, is often shown with a fish on her headdress. oannes, the chaldean savior (borrowed from the brahmins, is depicted with the head and body of a fish, from which his human form protrudes at various points. jesus was often symbolized by a fish. he told his disciples that they should became "fishers of men" the sign of the fish was also the first monogram of the christians. the mysterious greek name of jesus, icqus, means "a fish" the fish was accepted as a

itatis simplex oratio est) more probably the "whale" of jonah is based upon the pagan mythological creature, hippocampus, part horse and part dolphin, for the early christian statues and carvings show the composite creature and not a true whale. it is reasonable to suppose that the mysterious sea serpents, which, according to the mayan and toltec legends, brought the gods to mexico were viking or chaldean ships, built in the shape of composite sea monsters or dragons. h. p. blavatsky advances the theory that the word cetus, the great whale, is derived from keto, a name for the fish god, dagon, and that jonah was actually confined in a cell hollowed out in the body of a gigantic statue of dagon after he had been captured by phoenician sailors and carried to one of their cities. there is no

m that scorpion, the daughter of ra" elizabeth goldsmith, in her treatise on sex symbolism, states that the scorpions were a "symbol of selk, the egyptian goddess of writing, and also [were] revered by the babylonians and assyrians as guardians of the gateway of the sun. seven scorpions were said to have accompanied isis when she searched for the remains of osiris scattered by set (typhon. in his chaldean account of the genesis, george smith, copying from the cuneiform cylinders, in describing the wanderings of the hero izdubar (nimrod, throws some light on the scorpion god who guards the sun. the tablet which he translated is not perfect, but the meaning is fairly clear* who each day guard the rising sun. their crown was at the lattice of heaven, under hell their feet were placed [the spi

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

ple of diana at ephesus marked that city as sacred to the mystery religion, for the seven wonders of the ancient world were erected to indicate the repositories of recondite knowledge. of ephesus, h. p. blavatsky writes "it was a focus of the universal 'secret' doctrines; the weird laboratory whence, fashioned in elegant grecian phraseology, sprang the quintessence of buddhistic, zoroastrian, and chaldean philosophy. artemis, the gigantic concrete symbol of theosophico-pantheistic abstractions, the great mother multimamma, androgyne and patroness of the 'ephesian writings' was conquered by paul; but although the zealous converts of the apostles pretended to burn all their books on 'curious arts, ta perierga, enough of these remained for them to study when their first zeal had cooled off (s

tion. the church of ephesus corresponds to the muladhara, or sacral ganglion, and the other churches to the higher ganglia according to the order given in revelation. dr. steiner discovers a relationship between the seven churches and the divisions of the aryan race. thus, the church of ephesus stands for the arch-indian branch; the church of smyrna, the arch-persians; the church of pergamos, the chaldean-egyptian-semitic; the church of thyatira, the grecian-latin-roman; the church of sardis, the teuton-anglo-saxon; the church of philadelphia, the slavic; and the church of laodicea, the manich an. the seven churches also signify the greek vowels, of which alpha and omega are the first and the last. a difference of opinion exists as to the order in which the seven planers should be related

ogether with the black stone which it contained, was named the caabaha, a name astonishingly similar to that of the temple, or caaba, which contains the sacred black stone of islam. the exploits of hunahpu and xbalanque take place before the actual creation of the human race and therefore are to be considered essentially as spiritual mysteries. xibalba doubtless signifies the inferior universe of chaldean and pythagorean philosophy; the princes of xibalba are the twelve governors of the lower universe; and the two dummies or manikins in their midst may be interpreted as the two false signs of the ancient zodiac inserted in the heavens to make the astronomical mysteries incomprehensible to the profane. the descent of hunahpu and xbalanque into the subterranean kingdom of xibalba by crossing

MASTERING WITCHCRAFT

reveal much, hitherto unsuspected, when used as a basis for meditation, or as is sometimes the case, assume a new relevance with the advent of new information, previously unknown, on the subject inquired about. on the other hand, do not despair if the operation is not an immediate apparent success. the door of vision is one which opens slowly but yields to persistence. remember the advice of the chaldean oracles "invoke often" as long as the intent is a serious one, the ritual of vassago is no exception to this rule. when you have completed the licence to depart, broken the circle, and completed your vision record, you must burn the sigil of vassago to ashes. in contrast to your square of mercury, the sigil of vassago may be used again. to repeat the operation, you will have to employ a f

MEANING OF MASONRY

with light as with a garment; others are ministers of flaming fire. in a short paper such as this our reference to the ancient mysteries is necessarily brief and has been restricted to the greek eleusinian system. many others of course existed and an extensive, though scattered, literature is available for those who would pursue the subject further in the direction of the egyptian, samothracian, chaldean, mithraic, gnostic and other systems. in their respective days and localities they formed the authoritative centres of religion and philosophy, using those terms as but phases of an indivisible subject which nowadays has become split up into many brands of theology and speculative philosophy having little and often no possible connection with each other. what the old writers made public a

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

and after this came the destruction of atlantis, andthat same great convulsion which overwhelmed that island destroyed a number of greeks (p. 67)the american tree of lifethe toltec legends speak of a garden, a tree, a serpent and a woman that was the mother of all mankind.they also speak of a race of giants that were in the world from the earliest times (see p. 199)warnings of the coming flood:in chaldean legend, cronus appeared to xisuthros and warned him to prepare for the coming disas-ter. the arc was 600 cubits in length and 60 cubits for width and height. deucalion of greece was also forewarned.manu of indiasatyravata of indiakhasistra of persiayima of iraniansnoah of the hebrewsdwyfan and dwyfach of walesnuada of the celtsbergelmir of scandinaviacoxcox of mexicoappendix b: book abstr

ensued, had not those who expected chil-dren, removed the tablets of the law from the walls of the aerarium; and thus defeated the atrocious act.(p. 47)the expulsionsthe church of augustus tolerated no rivalry and permitted no heresiesthe egyptians and jews in thecity of rome were ordered to renounce their impious worship or leave italy at short notice. four thou-sand of them were transported.the chaldean astrologers, and afterwards all astrologers, magi, andworshippers of strange gods, were banished out of italy (p. 53)claudius and caligulaclaudius and caligula also insisted on being worshipped as actual gods.the strange separatism of the emperorsthe deified julius appears in his statues and coins covered with a veil. augustus was repeatedly absentin the provinces, whence he returned to r

MORALS AND DOGMA

n the head, and then on the neck and back of the zodiacal bull, and more recently on the forehead of the ram. the diagrammatical character or symbol, still in use to denote taurus [glyph, is this very crescent and disk: a symbol that has come down to us from those remote ages when this memorable conjunction in taurus, by marking the commencement, at once of the sab an year and of the cycle of the chaldean saros, so pre-eminently distinguished that sign as to become its characteristic symbol. on a bronze bull from china, the crescent is attached to the _back_ of the bull, by means of a cloud, and a curved groove is provided for the occasional introduction of the disk of the sun, when solar and lunar time were coincident and conjunctive, at the commencement of the year, and of the lunar cycl

ons _opposite_ to it will be visible. when the sun is in taurus, for example, that is, when taurus _sets with_ the sun, scorpio rises as he sets, and continues visible throughout the night. and if taurus rises and sets with the sun to-day, he will, six months hence, rise at sunset and set at sunrise; for the stars thus gain on the sun two hours a month. going back to the time when, watched by the chaldean shepherds, and the husbandmen of ethiopia and egypt "the milk-white bull with golden horns led on the new-born year" we see in the neck of taurus, the pleiades, and in his face the hyades "which grecia from their showering names" and of whom the brilliant aldebar n is the chief; while to the southwestward is that most splendid of all the constellations, orion, with betelgueux in his right

s was the prince and leader of the celestial host for more than two thousand years; and when his head set with the sun about the last of may, the scorpion was seen to rise in the southeast. the pleiades were sometimes called _vergili_ or the virgins of spring; because the sun entered this cluster of stars in the season of blossoms. their syrian name was _succoth_ or _succothbeneth_ derived from a chaldean word signifying to _speculate_ or _observe_ the _hyades_ are five stars in the form of a v, 11 southeast of the pleiades. the greeks counted them as seven. when the vernal equinox was in taurus, aldebar n led up the starry host; and as he rose in the east, aries was about 27 high. when he was close upon the meridian, the heavens presented their most magnificent appearance. capella was a l

, that the days prevail in duration over the nights, and as the sun has an attractive force, besides the visible energy of his rays, it follows that souls are attracted toward the solar light. he does not further pursue the explanation; because, he says, it belongs to a mysterious doctrine, beyond the reach of the vulgar and known only to those who understand the mode of action of deity, like the chaldean author whom he cites, who had treated of the mysteries of light, or the god with seven rays. souls, the ancients held, having emanated from the principle of light, partaking of its destiny here below, cannot be indifferent to nor unaffected by these revolutions of the great luminary, alternately victor and overcome during every solar revolution. this will be found to be confirmed by an ex

then the bright bull legislated for india and crete; and the lights of heaven, personified as liber and ceres, hung the b otian hills with vineyards, and gave the golden sheaf to eleusis. the children of men were, in a sense, allied or married, to those sons of god who sang the jubilee of creation; and the encircling vault with its countless stars, which to the excited imagination of the solitary chaldean wanderer appeared as animated intelligences, might naturally be compared to a gigantic ladder, on which, in their rising and setting, the angel luminaries appeared to be ascending and descending between earth and heaven. the original revelation died out of men's memories; they worshipped the creature instead of the creator; and holding all earthly things as connected by eternal links of h

is-ra, the giver of fruitfulness: horus-ra, the queller of light; symbolized by the summer, autumn, and spring sun. for the egyptians had but three seasons, the three gates of the temple; and on account of the different effects of the sun on those three seasons, the deity appears in these three forms. the ph nician trinity was ulomos, chusoros, and the egg out of which the universe proceeded. the chaldean triad consisted of bel [the persian zervana akherana, oromasdes, and ahriman; the good and evil principle alike outflowing from the father, by their equilibrium and alternating preponderance to produce harmony. each was to rule, in turn, for equal periods, until finally the evil principle should itself become good. the chaldean and persian oracles of zoroaster give us the triad, fire, lig

d all events and revolutions are the creatures of his will. for he is the infinite mind and supreme intelligence. in the beginning man had the word, and that word was from god: and out of the living power which, in and by that word, was communicated to man, came the light of his existence. let no man speak the word, for by it the father made light and darkness, the world and living creatures. the chaldean upon his plains worshipped me, and the sea-loving ph nician. they builded me temples and towers, and burned sacrifices to me upon a thousand altars. light was divine to them, and they thought me a god. but i am nothing-_nothing; and light is the creature of the unseen god that taught the true religion to the ancient patriarchs: awful, mysterious, the absolute. man was created pure; and go

th our vastly increased conceptions of the powers of the grand architect of the universe, but our wholly material and mechanical view of that universe itself; we cannot, even in the remotest degree _feel, though we may partially and imperfectly _imagine, how those great, primitive, simple-hearted children of nature felt in regard to the starry hosts, there upon the slopes of the himalayas, on the chaldean plains, in the persian and median deserts, and upon the banks of that great, strange river, the nile. to them the universe was _alive--instinct with forces and powers, mysterious and beyond their comprehension. to them it was no machine, no great system of clockwork; but a great live creature, an army of creatures, in sympathy with or inimical to man. to them, all was a mystery and a mira

y of the manifested creative forces or powers of deity, his emanations; and ihuh-alhim is the absolute existence, or essence of these powers and forces, of which they are active manifestations and emanations. this was the profound truth hidden in the ancient allegory and covered from the general view with a double veil. this was the esoteric meaning of the generation and production of the indian, chaldean, and ph nician cosmogonies; and the active and passive powers, of the male and female principles; of heaven and its luminaries generating, and the earth producing; all hiding from vulgar view, as above its comprehension, the doctrine that matter is not eternal, but that god was the only original existence, the absolute, from whom everything has proceeded, and to whom all returns: and that

pes and ideas flowed forth from, and are part of, the first source of the generative power, perfect in itself" the chaldeans termed the supreme deity araor, father of light. from him was supposed to flow the light above the world, which illuminates the heavenly regions. this light or fire was considered as the symbol of the divine essence, extending itself to inferior spiritual natures. hence the chaldean oracles say "the father took from himself, and did not confine his proper fire within his intellectual potency "all things are begotten from one fire" the tsabeans-held that all inferior spiritual beings were emanations from the supreme deity; and therefore proclus says "the progression of the gods is one and continuous, proceeding downward from the intelligible and latent unities, and te

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

h neopythagorism and neoplatonism. it was also the arabs who passed on the knowledge of mathematics in general, particularly algebra and the works of euclid. 76 the origins of freemasonry from ancient times to the middle ages nor should we overlook the considerable influence of alchemy. this science, which took shape in the syncretic milieus of third-century alexandria as a synthesis of egyptian, chaldean, jewish, and hellenic speculations and practices, evolved rapidly before entering byzantium and from there the arab world, notably in the fatimid and ismailian sects. it was among the arabs in the thirteenth century that arnaud de villeneuve, saint thomas, raymond lulle, and roger bacon studied alchemy, which took on considerable importance in europe during the fourteenth and fifteenth ce

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

blaze of the noon-day sun" as blavatsky so elegantly defined it, is the foundation of the basis of magick. magick itself means to "ascend" towards the light of god. god itself defined as the individual self and the light of knowledge "the significant symbol of wisdom given to us by research is lucifer, the bringer of light. everybody is searching for perception, wisdom is a child of lucifer. the chaldean astrologers, the egyptian priests, the indian brahmans; they are all children of lucifer. already the first man became a child of lucifer when the serpent taught him good and evil. what they got to know by perception was the sacred cosmic mystery. in front of it they kneeled in devotion. it was the light that showed their souls to their destiny. in devotion they received wisdom which beca

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

gues [we are taught that] they are two that subdivide into four.2 the principle appearances are the bright-spot and the raised-spot; the gexcess-spot h mentioned in the verse is interpreted to mean that there are two ancillary colors of spots for each of these, giving four colors (actually gshades h or degrees of white) that signal the onset of tzara fat [also regarding them, it is written] g[the chaldean nation] is awesome and terrible; its judgment and its raised-disease come out of it. h3 from this verse we see that the occurrence of the raised-sign is caused by a manifestation of divine judgment. let us [first] note that the word for gmy raised-disease h [se feiti] may be permuted to spell the word for gmy wife h [ishti [this indicates that] if a person merits [his wife is good to him;

REGARDIE TALISMANS

merely the grim reaper, the tester, the burden of life to be carried patiently on the shoulders. it also represents balance, equilibrium, and stability. it is the third sephirah on the tree of life, binah, the symbol of which is the triangle, the basic geometric figure representing harmony and order. the mind of the father said into three, and immediately all things were so divided. so stated the chaldean oracles. then there is the cardinal tenet of the golden dawn: there are always two contending forces, and a third which eternally reconciles them. thus, logically, a saturn talisman would be a superb characterological corrective to an over-balanced natal chart which stresses airy signs too much. the first step would be to collect all the symbols of saturn that would be available. the astr

RUBY TABLET OF SET

rred to osiris, and the name of ra was joined to that of osiris, much as it had been to the names of other gods in an earlier time such as ra- heru-khuti (ra-hoor-khuit) and ra-tem. thus, in the book of the dead we find ra-osiris [ref. page a-13, note iv-13. in magick [ref 16, on page 296, crowley tied hadit to the hebrew satan (kenneth grant on page 209 of [19] has the audacity to call hadit the chaldean form of set) hadit may be tied to harwer (horus the elder) in that the hadit-figure on the stele of revealing is really the figure of behdety, which crowley himself referenced in volume 7 of the equinox [12 [ref page a-6, note ii-5. this connects hadit indirectly to set via harwer. see the book of coming forth by night. to be more accurate, that crowley calls hadit satan, couples hadit to

SATANGEL

imension. they are thus the most like humans, and amongst the best known to us. as with the second triad, they are vulnerable to corruption. 7th choir: principalities originally seen as an order in charge of the nations, and later of the religions. there is some disagreement as to who is the chief amongst them. contenders include hami-el, who transported enoch to heaven and is identified with the chaldean deity ishtar, cervill the prince of strength who is said to have come to david s aid in defeating goliath. also ana-el who is named as one of the seven angels of creation and is associated with human sexuality. he is also named as governor of the second heaven, with control of the world s leaders and whose dominion encompasses the moon. the final and strangest contender is nisrock, origin

and rabbi. as such it is a most paradoxical name to conjure with. shekinah according to the zohar the creation of the world was the work of the shekinah, who is the female aspect of the metatron. the shekinah was exiled after the fall of adam and eve, and according to rabbinical lore the entire purpose of the torah is to lead the shekinah back to god and unite her with him. micha-el originally a chaldean deity, the name micha-el translates as who is as god. along with gabriel he is one of the only two angels actually named in the old testament. it was he who vanquished satan from heaven in single combat. it is also he who will descend from heaven with the key to the abyss and a great chain in his hand and will bind the beast for 1000 years (revelations: 20:1. according to jewish lore it i

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

red to on the subject, it struck me as possible that mr. d 's collection, which was rich, not only in black-letter, but in manuscripts, might contain some more accurate and authentic records of that famous brotherhood, written, who knows? by one of their own order, and confirming by authority and detail the pretensions to wisdom and to virtue which bringaret had arrogated to the successors of the chaldean and gymnosophist. accordingly i repaired to what, doubtless, i ought to be ashamed to confess, was once one of my favourite haunts. but are there no errors and no fallacies, in the chronicles of our own day, as absurd as those of the alchemists of old? our very newspapers may seem to our posterity as full of delusions as the books of the alchemists do to us; not but what the press is the

and the arab-like turn of the stately head, appeared to fix him as belonging to one at least of the oriental races. and a dabbler in the eastern tongues even sought to reduce the simple name of zanoni, which a century before had been borne by an inoffensive naturalist of bologna (the author of two works on botany and rare plants, to the radicals of the extinct language. zan was unquestionably the chaldean appellation for the sun. even the greeks, who mutilated every oriental name, had retained the right one in this case, as the cretan inscription on the tomb of zeus (ode megas keitai zan "cyril contra julian (here lies great jove) significantly showed. as to the rest, the zan, or zaun, was, with the sidonians, no uncommon prefix to on. adonis was but another name for zanonas, whose worship

s to you if i, the only one of my country, in this age, admitted, with a profane footstep, into your mysterious academe (the reader will have the goodness to remember that this is said by the author of the original ms, not by the editor, have been by you empowered and instructed to adapt to the comprehension of the uninitiated, some few of the starry truths which shone on the great shemaia of the chaldean lore, and gleamed dimly through the darkened knowledge of latter disciples, labouring, like psellus and iamblichus, to revive the embers of the fire which burned in the hamarin of the east. though not to us of an aged and hoary world is vouchsafed the name which, so say the earliest oracles of the earth "rushes into the infinite worlds" yet is it ours to trace the reviving truths, through

ering and shifting. it resembled the shining but misty spray which, seen afar off, a fountain seems to send up on a starry night. the radiance lit the stalactites, the crags, the arches of the cave, and shed a pale and tremulous splendour on the features of zanoni "son of eternal light" said the invoker "thou to whose knowledge, grade after grade, race after race, i attained at last, on the broad chaldean plains; thou from whom i have drawn so largely of the unutterable knowledge that yet eternity alone can suffice to drain; thou who, congenial with myself, so far as our various beings will permit, hast been for centuries my familiar and my friend, answer me and counsel" from the column there emerged a shape of unimaginable glory. its face was that of a man in its first youth, but solemn

lity. thy desire for knowledge, but petulant presumption; thy thirst for happiness, but the diseased longing for the unclean and muddied waters of corporeal pleasure; thy very love, which usually elevates even the mean, a passion that calculates treason amidst the first glow of lust. thou one of us; thou a brother of the august order; thou an aspirant to the stars that shine in the shemaia of the chaldean lore! the eagle can raise but the eaglet to the sun. i abandon thee to thy twilight "but, alas for thee, disobedient and profane! thou hast inhaled the elixir; thou hast attracted to thy presence a ghastly and remorseless foe. thou thyself must exorcise the phantom thou hast raised. thou must return to the world; but not without punishment and strong effort canst thou regain the calm and

nd death, is made sceptreless and discrowned! at length the flame quivers, the air grows cold as the wind in charnels. a thing not of earth is present, a mistlike, formless thing. it cowers in the distance, a silent horror! it rises; it creeps; it nears thee dark in its mantle of dusky haze; and under its veil it looks on thee with its livid, malignant eyes, the thing of malignant eyes "ha, young chaldean! young in thy countless ages, young as when, cold to pleasure and to beauty, thou stoodest on the old firetower, and heardest the starry silence whisper to thee the last mystery that baffles death, fearest thou death at length? is thy knowledge but a circle that brings thee back whence thy wanderings began! generations on generations have withered since we two met! lo! thou beholdest me n

thee without fear! though beneath thine eyes thousands have perished; though, where they burn, spring up the foul poisons of the human heart, and to those whom thou canst subject to thy will, thy presence glares in the dreams of the raving maniac, or blackens the dungeon of despairing crime, thou art not my vanquisher, but my slave "and as a slave will i serve thee! command thy slave, o beautiful chaldean! hark, the wail of women! hark, the sharp shriek of thy beloved one! death is in thy palace! adon-ai comes not to thy call. only where no cloud of the passion and the flesh veils the eye of the serene intelligence can the sons of the starbeam glide to man. but i can aid thee! hark" and zanoni heard distinctly in his heart, even at that distance from the chamber, the voice of viola calling

in the prison of his madhouse, know you not that tasso himself found his solace, his escape, in the recognition of a holy and spiritual theurgia, of a magic that could summon the angel, or the good genius, not the fiend? and do you not remember how he, deeply versed as he was for his age, in the mysteries of the nobler platonism, which hints at the secrets of all the starry brotherhoods, from the chaldean to the later rosicrucian, discriminates in his lovely verse, between the black art of ismeno and the glorious lore of the enchanter who counsels and guides upon their errand the champions of the holy land? his, not the charms wrought by the aid of the stygian rebels (see this remarkable passage, which does indeed not unfaithfully represent the doctrine of the pythagorean and the platonist

to found a race that should hear with thee the music of celestial harps, and float, by the side of thy familiar, adon-ai, through the azure rivers of joy, the child, to live on a few days as a fungus in a burial-vault, a thing of the loathsome dungeon, dying of cruelty and neglect and famine. ha! ha! thou who wouldst baffle death, learn how the deathless die if they dare to love the mortal. now, chaldean, behold my boons! now i seize and wrap thee with the pestilence of my presence; now, evermore, till thy long race is run, mine eyes shall glow into thy brain, and mine arms shall clasp thee, when thou wouldst take the wings of the morning and flee from the embrace of night "i tell thee, no! and again i compel thee, speak and answer to the lord who can command his slave. i know, though my

e more, in the haunts of earth, thy soul charms me to thy side. wiser now, in the moment when thou comprehendest death, than when thy unfettered spirit learned the solemn mystery of life; the human affections that thralled and humbled thee awhile bring to thee, in these last hours of thy mortality, the sublimest heritage of thy race, the eternity that commences from the grave "o adon-ai" said the chaldean, as, circumfused in the splendour of the visitant, a glory more radiant than human beauty settled round his form, and seemed already to belong to the eternity of which the bright one spoke "as men, before they die, see and comprehend the enigmas hidden from them before (the greatest poet, and one of the noblest thinkers, of the last age, said, on his deathbed "many things obscure to me be

SPENSER THE CULT OF THE ALL SEEING EYE 1960

nsisted of ana (pluto, the "lord of darkness or death" belus (jupiter, the son of the egyptian osiris and the god whose temple was the original of the tower of babel;52 and hoa (neptune, strongly connected "with the serpent of scripture and. the tree of life" hoa's wife was the mother of belus.53 the cabalists lifted their entire sephirotic tree of life representing jehovah from the triads of the chaldean-babylonian pantheon (see sephirolh, part 1. the egyptian pantheon was even more ancient, dating from the 27th to the 30th centuries b.c. or even earlier, according to some sources. the sungods of egypt were nine in number. the chief among them was osiris, whose worship was universal. he was "the great deity of amenti or hades [hell" rawlinson described osiris' role as the judge of the dea

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

who was born louis eugene wolcott in 1933 in new york city, changed his name to louis x after his conversion to islam by black muslim leader elijah muhammed. today, he is known as louis farrakhan. it is well-known that farrakhan is a 33 prince hall mason. x as symbol for the sun god according to dr. c.j. koster, head of the institute for scripture research in south africa, x was the emblem of the chaldean (babylonian) sky god. koster says that x was an ancient symbol of the sun deity and that the letter carried with it sexual connotations. in the old semitic languages, x represented the cross.1 freemasonry early-on latched onto this letter exactly because of its paranormal significance as a sign of lucifer, the solar (sun) god. the masonic lodge also uses x because of its sexual meanings a

tion for skullduggery, deception, murder, and assassination. mossad agents commit many terrorist crimes and the jewish-run media conveniently blame them on "arab terrorists" motto of mossad and its logo is "by deception we conduct war" cabala symbol (from book, art and symbols of the occult, destiny books, rochester, vermont) its origin and development francois lenormant this front cover of book "chaldean magic" highlights the importance of the star of david to occult ritual and magic. chaldean magic magical signs of the jewish cabala 435 436 codex magica the magic of the cabala calls for many uses of the occultic star. both the five pointed star and six-pointed star are used by jewish magicians who work the cabala formulas and rituals. an enduring cabalistic tale is that of the golem. in

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

vegetation, whose cycle of birth, death, and rebirth reflects the cycle of growth, decay, and rebirth seen in nature. to the legends surrounding his life, he was taught by zoroaster (c. 628 c. 551 b.c.e, the persian prophet, and by the brahmans of india. although his teachings on past lives formed the essence of so many of the mystery religions, he was initiated into the orphic, egyptian, judaic, chaldean, and many other mystery schools. at last pythagoras formed his own school at crotona in southern italy. an unyielding taskmaster, he accepted only those students whom he assessed as already having established personal regimens of self-discipline. to further stress the seriousness of his study program, pythagoras lectured while standing behind a curtain, thereby denying all personal contac

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

eniuses who were gifted with a precise memory, a facility for language, and a talent for philosophy, mathematics, and theology. early in his studies, mirandola came to believe that the future could be predicted through a practiced interpretation of dreams, communication with benevolent spirits, and a careful analysis of the intestines of birds. he took a great deal of inspiration from the ancient chaldean oracles and the old mystery schools of orpheus and eleusis, and he was greatly influenced by the teachings of the kabbalah. for centuries, the kabbalah had remained a mysterious esoteric philosophy that had been developed within the larger framework of the jewish religion. jealously guarded by various rabbis, the teachings of the kabbalah remained largely unknown by medieval christians un

have traveled the known world of his time, accumulating and absorbing wisdom and knowledge. according to the legends surrounding his life, he was taught by zoroaster (c. 628.c. 551 b.c.e, the persian 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 70 magic and sorcery prophet, and the brahmans of india; and he initiated into the orphic, egyptian, judaic, chaldean, and many other mystery schools. pythagoras is among those individuals given the status of becoming a myth in his own lifetime. the philosopher was said to have been born of the virgin parthenis and fathered by the god apollo. pythagoras f human father, mnesarchus, a ring merchant from samos, and his mother consulted the delphic oracle and were told that he would be born in sidon in phoen

e heavens for the purpose of determining the will of the powers of heaven. the greeks enlarged the scope of astrology to include all the known sciences. empedocles, a greek philosopher of about 450 b.c.e, developed the idea that the universe 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

nd diviners thousands of years before the contemporary era, wise men and women listened while murmuring springs and streams spoke to them of what was to be, and they looked through the brilliance of precious stones into the world of tomorrow. trees spoke to these early mediators between the gods and humans, as did the wise serpent, the wolf, and the birds that flew overhead. many centuries later, chaldean priests contemplated the night sky and conceived the idea of a supreme spirit from whom sprang a familiar host of lesser deities. in the aftermath of this modification of the traditional order of things, a caste of priests arose, vested with all knowledge of the occult. subsequently these priests became adept in the practice of divination, finding signs in the organs and intestines of sac

r that the greeks were ever on the alert for omens, even in such simple phenomena as birds in flight and the sequence in which a fowl picked up kernels of grain. socrates (c. 470.399 b.c.e) foretold the future with the aid of his own familiar spirit, which replied to yes-and-no questions with sneezes to the right or to the left. the roman emperors, while officially forbidding divination, rewarded chaldean astrologers with drachmas when their readings were favorable and with death or exile when they found adverse omens in the stars. even the early christian church, which persecuted magicians and soothsayers, found that the use of crosses, beads, and relics and bones of the saints were useful aids in bringing the faithful 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

THE NECRONOMICON SIMON VERSION

opyist's glosses; that is, there do seem to be occasionally bits of sentence or fragments of literature that would seem to be inconsistent with the period in which the text was written. however, no final word can be said on this matter. the difficulty arises in the age-old question of "which came first, the chicken or the egg. for instance, in the magan text, the final verses read though from the chaldean oracles of zoroaster "stoop not down, therefore, into the darkly shining world" which might have been of greek origin and not zoroastrian. it is a question for scholars. the etymology of certain words is a game that has fascinated both the editor and perhaps a score or more of sumerian researches of the past. the sumerian origin of many of the words and place-names we use today provides u

sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, zonei is, of course a greek word and refers to the planetary, or heavenly bodies; for they are "zoned, i.e, having set courses and spheres. they are also known as such in the chaldean oracles. the 'spirits' or bodies that exist beyond the zonei are called the azonei, meaning "un-zoned. whether this refers to the so-called "fixed" stars (having no sphere ascertainable to the early astronomers) or the comets, is unknown to the editor. whatever the case may be, the zonei seem to include the seven philosophical planets, i.e, including the sun and moon as planetary bodies

s paris, 1874 tales of the cthulhu mythos new york, 1973 at the mountains of madness new york, 1973 lovecraft, h.p. the dunwich horror new york, 1963 the lurker at the threshold (with august derleth) new york, 1971 mason, h. gilgamesh (ed) new york, 1972 neugebauer, o. the exact sciences in antiquity new york, 1969 near eastern texts relating to the old testament princeton, 1958 pritchard, j. the chaldean oracles of zoroaster "sapere aude" new york seignobos, s. the world of babylon new york, 1975 seligmann, k. magic, supernaturalism, and religion new york, 1968 oriental magic new york, 1973 shah, i. the secret lore of magic new york, 1972 the sufis new york, 1973 tallqvist, k.l "die assyrische beschworungsserie maqlu nach dem originalem im british museum herausgegeben" acta societatis sci

led in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and they are calling my name, and the names of others. i fear fo

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

huxley says: gthe influence of diet on dreams; of stimulants upon the fulness and the velocity of the stream of thought; the delirious phantoms generated by disease, by hashish, or by alcohol; will occur to everyone as examples of the marvellous sensitiveness of the apparatus of ideation to purely physical influences. h*2 *1. the girders of the soul which give her breathing are easy to be loosed. chaldean oracles, psell. 32, pleth. 8 *2. huxley fs hume, p. 106. not by the pipings of a bird in skies of blue on fields of gold, but by a fierce and loathly word the abomination must be told. the holy work must twist its spell from hemp of madness, grown in hell *gargoyles, vol. iii, p. 98. others again do not possess the stability of mind, the natural health and strength so necessary in this se

THE SECRET RITUALS OF THE OTO

oul. combining all this into a single sentence, we read: the most high by love and unity exalts the daughter to the throne of the mother. that is a pure rendering of the way of salvation by samadhi or union with god, in that particular image which you have studied in the vision and the voice. taking the name by syllables, we find jah as before the most high. bul means lord and also on high in the chaldean language, while on in egyptian and hebrew alike signifies the sun, the lord of all. thus in three separate languages the word testifies to the true and living god most high. iv we shall now consider the word, taking two letters at a time from the angles of the triangle. we saw that the descending triangle ihv expressed the human nature of god; the ascending triangle will illustrate his na

THE HOLY BIBLE KING JAMES VERSION

names of the men that [were] the chief of them. 5:11 and thus they returned us answer, saying, we are the servants of the god of heaven and earth, and build the house that was builded these many years ago, which a great king of israel builded and set up. 5:12 but after that our fathers had provoked the god of heaven unto wrath, he gave them into the hand of nebuchadnezzar the king of babylon, the chaldean, who destroyed this house, and carried the people away into babylon. 5:13 but in the first year of cyrus the king of babylon [the same] king cyrus made a decree to build this house of god. 5:14 and the vessels also of gold and silver of the house of god, which nebuchadnezzar took out of the temple that [was] in jerusalem, and brought them into the temple of babylon, those did cyrus the ki

repared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and i shall know that ye can shew me the interpretation thereof. 2:10 the chaldeans answered before the king, and said, there is not a man upon the earth that can shew the king s matter: therefore [there is] no king, lord, nor ruler [that] asked such things at any magician, or astrologer, or chaldean. 2:11 and [it is] a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. 2:12 for this cause the king was angry and very furious, and commanded to destroy all the wise [men] of babylon. 2:13 and the decree went forth that the wise [men] should be slain; and they sought daniel and his fellows to be

TYSON DONALD NEW MILLENNIUM MAGIC

simplicity is strength-in com- plexity is personality. the points of the dodecagram are magically expressed through the zodiac, a system of twelve archetypal forces loosely related to patterns of stars in the night sky. it should be understood that the symbolic figures and beasts of the zodiac did not arise from contemplation of the night sky, but were projected onto the star patterns by ancient chaldean philosophers who discerned in humanity and in table of dodecagram sign aries taurus gemini cancer leo virgo libra scorpio sagittarius capricorn aquarius pisces element and motion form wild tame artist land-water wild priest lawyer land warrior tame laborer water level beast beast man creature beast man man creature man beast man creature color key i red red-purple purple blue-purple blue

takes the first letter from each word and combines them to make a name. this process is kabbalistic and is called notariqon. the name agla, which is a name of god, is assembled by notariqon from the hebrew phrase "thou art mighty forever, 0 lord" however, it is totally unnecessary to involve a foreign lan- guage. a letter is a letter. the powers of the english alphabet are as great as the hebrew, chaldean, arabic, or whatever. the name of the spirit in the example becomes grafw. to pronounce the name may necessitate minor accommodations, perhaps the addition of vowels or the juxtaposition of letters or the partial extension of key words that compose the name. no addition should be completely arbitrary. all elements in the name must relate directly to the spirit. the name grafw can be made

TYSON DONALD THE MAGICAL WORKBOOK

as the golden dawn method of evocation. the various texts quoted play a prominent role in golden dawn magic. the invocation pronounced during the triple circumambulation to draw down the light, which begins "see that holy and formless fire" was modified somewhat from its golden dawn model. this was not a sacrilegious act on my part. the text was derived by the founders of the golden dawn from the chaldean oracles ofzoroaster and was modified by them from that older source to suit their purposes. i have merely carried on this traditional practice in magic of taking what you need and making it your own. it is important for beginners to shake off the superstition that rituals are inviolable patterns that must never be altered. rituals are created by individuals to accomplish specific purposes

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ivilized numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott world as the central assembly of the learned of europe; and here it was in secret conclave that pythagoras taught that occult wisdom which he had gathered from the gymnosophists and brahmins of india, from the hierophants of egypt, the oracle of delphi, the idaen cave, and from the kabalah of the hebrew rabbis and chaldean magi. for nearly forty years he taught his pupils, and exhibited his wonderful powers; but an end was put to his institution, and he himself was forced to flee from the city, owing to a conspiracy and rebellion which arose on account of a quarrel between the people of crotona and the inhabitants of sybaris. he succeeded in reaching metapontum, where he is said to have died about the year

come, which amount to 358. and that the word messiah, mshych is 40, 300, 10, 8 or 358. but so is also nachash, the serpent of moses, nchsh, 50, 8, 300. and i must remark that the claim to translate shilh, or, as some ancient hebrew mss. write it, shlh, by shiloh, in the sense of jesus christ, is farfetched. the word is simply rest, or peace, in its simplest meaning, but also is the scorpio of the chaldean zodiac (related to nachash, serpent) and judah, of whom jacob is talking in the prophecy, is the sign of the zodiac; leo for judah is a lion s whelp (the chaldean zodiac has a lion couchant, he crouches as a lion. in this sense, then, the scepter shall not depart from judah, i.e, power shall not leave leo, until leo, until shelah, shiloh or scorpio shall come up or rise. astronomy teaches

tude and the monad. of figures, those, which are characterized by equality and sameness, have relation to the monad; but those in which inequality and difference predominate are allied to the dyad. monad and dyad are also called bound and infinity. 1. it was called audacity, from its being the earliest number to separate itself from the divine one; from the adytum of god-nourished silence, as the chaldean oracles say. 2. it was called matter as being definite and the cause of bulk and division. 3. it is called the interval between multitude and the monad, because it is not yet perfect multitude, but is parturient with it. of this we an image in the dyad of arithmetic, for, as proclus observes, the dyad is the medium between unity and number, for unity by addition produces more than by mult

s tcott flower shows 6 petals all alike, around a central threeheaded stigma, as is botanically correct. one of the three main divisions into which plants are arranged by botanists, is typified by a predominance of the numbers 3 and 6, in all parts of the flowers, 6 leaves forming a perianth, 6 stamens, and a 3-lobed stigma with a 3 or 6 celled ovary is the common arrangement. berosus, one of the chaldean priests, mentions three periods of time, a sosus of 60 years; a naros, or neros, of 600 years, and the saros, 3600 years. there seems some confusion here with the saros of 18 years and 10 days. bailly, in his astronomie ancienne, p. 31, says: the brahmins used the numbers 60 and 3600 in computing time. the chaldeans also did so. the brahmins have also an antediluvian period of 600 years

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