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CHILD,CHILDREN

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BOOK OF BARUCH

his statutes, nor walked in the ways of his commandments, nor trod in the paths of discipline in his righteousness. 14 let them that dwell about sion come, and remember ye the captivity of my sons and daughters, which the everlasting hath brought upon them. 15 for he hath brought a nation upon them from far, a shameless nation, and of a strange language, who neither reverenced old man, nor pitied child. 16 these have carried away the dear beloved children of the widow, and left her that was alone desolate without daughters. 17 but what can i help you? 18 for he that brought these plagues upon you will deliver you from the hands of your enemies. 19 go your way, o my children, go your way: for i am left desolate. 20 i have put off the clothing of peace, and put upon me the sackcloth of my pr

0 0

rself/themselves in readiness for the ceremony of his/her/their admission, and superintend his/her/their preparation (hegemon salutes hierophant and prepares candidates as follows. the candidate is hoodwinked and a rope is tied thrice around the waist outside of the temple. the candidate is then placed into position on their knees blindfolded and thrice bound) 29 hegemon (hegemon approaches them "child/children of earth, arise and enter the pathway of darkness (hegemon knocks once on the door (kerux knocks from within) kerux "very honored hierophant, is it your pleasure that the candidates be admitted" hierophant "i give permission to admit_ who will now lose his/her/their name(s) and who will henceforth be known by the motto. let the stolistes and the dadouchos assist the kerux into their

who will henceforth be known by the motto. let the stolistes and the dadouchos assist the kerux into their reception (stolistes and dadouchos join the kerux at the door (the candidates are allowed into the hall, but just upon entrance they are barred by the kerux. the stolistes and dadouchos stand behind the kerux in a triangular formation, with the sentinal at the rear of the candidates) kerux "child/children of earth, unpurified and unconsecrated thou cannot enter this sacred hall" stolistes (signing a cross on the candidate's forehead "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth i consecrate thee with fire" hierophant "conduct the candidate to the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost

and dadouchos following last (as the candidate passes the hierophant, he knocks. as they pass the hiereus in the west, he knocks. they pass on to the north, and as they pass east again, the hierophant gives another knock. the kerux bars the way in the south) kerux "unpurified and unconsecrated thou cannot enter the pathway of the west" stolistes (signs a cross upon the forehead of the candidate "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "child/children of earth, twice purified and twice consecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand

that trembles at the flames and the floods and the shadows of the night, has no part of divine light. thou hast known me now, so pass thou on (hegemon pulls down the hoodwink (kerux leads on. they pass the hierophant who gives one knock, then the hiereus gives one knock as they pass by him. after this passing, the kerux halts in the north, and raises his wand) kerux (blocks the way in the north "child/children of earth, unpurified and unconsecrated, thou may not enter the pathway of the east" stolistes (marking a cross with water upon the forehead "child/children of earth, i purify with thee water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "thrice purified and thrice consecrated, thou mayest approach the gateway of the east (kerux lead

h the gateway of the east (kerux leads the procession forward to the hierophant who stands threatening with the sceptre. the hegemon raises all hoodwinks) hierophant (blocking the way "thou cannot pass me, for i am the guardian of the east, unless thou can tell me my name" hegemon "light dawning in the darkness is thy name, the light of a golden day (the hierophant lowers the sceptre) hierophant "child/children of earth, unbalanced power is evil, unbalanced mercy is weakness and lack of will, unbalanced severity is cruelty and the barreness of mind. thou hast known me now, so pass thou on to the cubical altar of the universe (hegemon replaces the hoodwink and leads the candidate to the altar) hierophant (comes forward between the pillars with sceptre held high in the right hand with the ba

0 0 INITIATION CEREMONY

pirant) to hold himself(or herself) in readiness for the ceremony of his (or her) admission and superintend his (or her) preparation. heg: removes his chair from between the pillars, salutes hierophant, quits temple and prepares candidate as follows: the candidate is hoodwinked and a rope tied thrice around the waist. kerux: moves to temple entrance. heg: leads candidates to temple entrance. heg: child of earth, arise and enter the path of darkness. kerux: kerux opens door but bars the entrance. kerux (knocks) very honoured hierophant is it your pleasure that the candidate be admitted? hiero: it is. admit (name of aspirant)in due form, who will hereafter be known by the motto xyz. frater stolistes and dadouchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves t

enter the path of darkness. kerux: kerux opens door but bars the entrance. kerux (knocks) very honoured hierophant is it your pleasure that the candidate be admitted? hiero: it is. admit (name of aspirant)in due form, who will hereafter be known by the motto xyz. frater stolistes and dadouchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child of earth, unpurified and unconsecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admission into this order? cand (prompted by hegemon) my soul

faces to the east hierophant and hiereus return to their thrones. hiero: the voice of my higher soul said unto me, let me enter the path of darkness, peradventure thus shall i obtain the light i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep, and the voice of ages answered unto my soul i am he that formulates in darkness. child of earth, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to guide the way. hiero: knocks at commencement of circumambulation. kerux: kerux leads with light and wand heg: hegemon guides the candidate stolistes and dadouchos follow. they halt in the south the

e darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to guide the way. hiero: knocks at commencement of circumambulation. kerux: kerux leads with light and wand heg: hegemon guides the candidate stolistes and dadouchos follow. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the west. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water dad (censing candidate) child of earth, i consecrate thee with fire. heg: child of earth, twice consecrated, thou mayest approach the gate of the west they move to the west facing throne and halt. hiereus: rises, takes bann

h the gate of the west they move to the west facing throne and halt. hiereus: rises, takes banner in left hand, menaces candidate with sword. heg: hegemon slips up the candidate's hoodwink. hiereus: thou canst not pass by me saith the guardian of the west unless thou canst tell me my name. heg: darkness is thy name, the great one of the paths of the shades. hiereus (slowly sinking point of sword) child of earth, fear is failure. therefore be without fear, for in the heart of the coward virtue abideth not thou hast known me, so pass thou on. heg: slips hoodwink down again. the procession moves to the north and halt. kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the east. stol (signing a cross on the candidate's forehead) child of earth, i purify thee

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

erant, et quantoscwuitie prius in iwjressu scytharum habuere, utavere vidorine. 46 worship. taken, was supposed to bring luck. in folk-tales we find traces of the immolation of children; they are killed as a cure for leprosy, they are walled up in basements (oh. xxxv, xxxvi, end; and a feature that particularly points to a primitive sacrificial rite is, that toys and victuals are handed in to the child, while the roofing-in is completed. among the greeks and romans likewise the victims fell amid noise and flute-playing, that their cries might be drowned, and the tears of children are stifled with caresses' ne flebilis hostia immoletur. extraordinary events might demand the death of kings' sons and daughters, nay, of kings themselves. thoro offers up his son to the gods; worm mon. dan, 285

per, whose cup is also a drink of remembrance to christians: den cof nam er mit dem wine, imde scgente darinne ein vil guote mmne. lout. loving cuf, tliom's ai.ecd. 82. minxe-drinkixg. 61 at erelc's departure: der wirt neig im an den fuoz, ze hand truog cr im do ze heiles gewinne sant gertrude tninnc, er. 4015. the armed champion 'tranc sant johannes segcn' er. 8651. hagene, while killing etzel's child, says, nib. 1897, 3: nn trinken wir die minne unde gelten skiincges win, iz mac anders niht gesin wan trinkt imd geltet ezeln win; helbl. g, 160. 14. 86. here the very word gcltcn recalls the meaning it had acquired in connexion with sacrificing; conf. schm. 2, 40. si do zucten di suert unde scancten eine minne (drew their swords and poured out a m, herz. ernst in hoffm. fundgr. 1, 230, 35

s, mons. 360. aveirun, irmansiut, pyramides. doc. 203^ irmansid, colossus, altissima columna, florent. 987, bias. 86. colossus est irminsim, gl. schletst. 18, 1. 28, 1. the literal meaning seems to be statue, to judge by the synonym avard, which in gl. jun. 226 is used for (deutsche scaqen, no. 347. tettaus, preuss. sagen, pp. 211-5-8. in eeinbot's georg tlie idol apollo is flogged with rods by a child, and forced to walk away (3258-69, which reminds one of the god perun, avhom, according to monk nestor, vladimir the apostolic caused to be scourged with rods. in an indian story i find a statue that eats the food set before it, poller 2, 302-3. antiquity then did not regard these images altogether as lumps of dead matter, but as penetrated l)y the life of the divinity. the greeks too have s

. ex. 330. also was ez (daz phert) gestalt, und ob er (der werltwise man) danne den gewalt von dem wunsche hmte, daz ez belibe st^ete swes er darzuo gedsehte, und swenne erz volbra^hte, daz erz fiir sich stalte und er von sinem givalte dar abe noeme swaz daran im missezaeme, also was ez volkomen daz er dar abe niht hete genomen alse groz als umb ein bar. er. 7375-87. tliat he was glad of liim for child, for he nought in him forgot: he had him shapen, if he could, better. they say that never a child won a body so wholly equal to wish (or, exactly like wish. so was it wrought (tlie horse, that if he (the wright) had had the command from wish, that (liis work) should be left unaltered, whatever he attempted thereon, and when he had completed it, that he should set it before him, and he at his

had had the command from wish, that (liis work) should be left unaltered, whatever he attempted thereon, and when he had completed it, that he should set it before him, and he at his discretion therefrom should take away whatever therein mislilvcd him, so perfect was it that he therefrom nought would have taken so great as a hair. als ez der wmisch gehot (bade. er. 8213. was ein wunschldnt (was a child of wish. ex. 8277, enite was des witnschcs kint, der an ir nilites vergaz. er. 8934. da was ir har und ir lich (lyke, lych, body) so gar dem wunsche gelich (like. iw. 1333. diz was an ir (zuht, schoene, jugent) und gar der rat (all the store) des der wunsch (or wunsch) an wibe gert (desires) iw. 6468. wande sie nie gesahen (for they never had seen) zwene riter gestalt (two knights fashioned)

3 8 INITIATION CEREMONY

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

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

d for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each month or, as it was thought, gave birth to her daughter each month, it was assumed that human existence followed the same pattern and that the full moon mirrored the mother with her womb full with child. the full moon was also associated in later ages with romance and passion, originally because this coincided with peak female fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that the male role in conception was fully understood in the west, and only then were the sky father deities

a reign of torture and terror especially in the eastern counties of england, amassing a huge fortune for himself in the process. in the colonies of america, the most notorious trials were those at salem, held between 1692 and 1693. during this period of mass hysteria, 141 people from the town and immediate area were arrested, and 19 were hanged. even a dog was hanged. dorcas good, a four-year-old child, was the youngest victim to be accused of witchcraft and imprisoned. she was released on bail after her mother was hanged, but her younger sibling died in prison. dorcas was driven insane by her experience. about three-quarters of all those killed as witches in europe and scandinavia were women, mainly lower-class older women, female healers, village herbalists, wise women and midwives. with

dren to any experiences before they were ready, least of all wiccans to whom life is sacred and children the blessing of the goddess. lisa, a wiccan from berkshire, describes how her daughter has grown up 'becoming a mother has touched me more deeply than i could ever have imagined. i am sure that every mother, pagan or otherwise, has felt and appreciated the magical connection between mother and child: eyes and hearts locked together during a breast feed; waking to silence in the middle of the night, only to hear the baby wake and cry out moments later; being able to recognise one's own child's cry in a room full of noisy babies 'being a pagan has brought all of these experiences into a spiritual focus that has brought me closer to the goddess in a way that i don't think could have happen

arent. it has allowed me to experience the mother aspect first-hand; it gave new meaning to the moon cycles of a woman, it allowed me to become the microcosm of the great earth mother as i watched my own body grow and give birth to a new life. it gave me the protective instinct of sekhmet [the lion-headed egyptian goddess of fertility, when i realised that i would fight to the death to protect my child. it showed me the true and profound power of the female body; to create and sustain life within the body, to bring forth that life and nurture it with a perfect food made by the body. all of these are precious gifts to me as they are all a reflection of my deepest spiritual belief and faith. when my daughter skye is older, i will share with her what i have learned. for now, we just walk in t

s, and the children in our lives are always eager and excited to join in. skye is still a bit young for much of it, but even a two-year-old can dance around a maypole, pick berries, plant seeds and help bake bread or biscuits. it's exciting to think that the wheel of the year will have deep significance to her; that samhain and beltain will hold the same excitement that christmas held for me as a child 'i don't know if skye will ultimately choose wicca as her spiritual path, but i feel that growing up in a pagan home will give her the best tools for making choices in her life. she will learn to be aware of her environment and will feel a part of it, not above or outside it. hopefully, this will inspire her to care for it and for others around her, and to encourage others to do the same. wi

ABRAMELIN1

ceremonial denial which his previous renunciation had firmly sealed in his atmosphere. and the force of this would be in exact proportion to the manner and degree in which he had renounced his former creed. for of all hindrances to magical action, the very greatest and most fatal is unbelief, for it checks and stops the action of the will. even in the commonest natural operations we see this. no child could learn to walk, no student could assimilate the formulas of any science, were the impracticability and impossibility of so doing the first thing in his mind. wherefore it is that all adepts and great teachers of religion and of magic have invariably insisted on the necessity of faith. but though apparently more broad in view in admitting the excellence of every religion, unfortunately h

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

f oriental divination familiar to all readers of wilkie collins novel, the moonstone, ink introduction x is poured into the palm of a childs hand, who, after certain mystical words being recited by the operator, beholds visions clairvoyantly therein. the celebrated evocation at which the great mediaeval sculptor, benvenuto cellini, is said to have assisted, also was in part worked by the aid of a child as seer. cagliostro3 also is said to have availed himself of the services of children in this particular. but for my part i cannot understand the imperative necessity of the employment of a child in the angelic evocation, if the operator be pure in mind, and has developed the clairvoyant faculty which is latent in every human being, and which is based on the utilisation of the thoughtvision

q, qh (guttural) n 100 q qoph back of the head 20 r b 200 r resh head 21 sh, s c 300 sh shin tooth 22 th, t z 400 th tau sign of the cross thousands are denoted by a larger letter; thus an aleph larger than the rest of the letters among which it is, signifies not 1, but 1000. the finals are not always considered as bearing an increased numerical value. introduction xx (appendix b) employment of a child-clairvoyant by cagliostro. the well-known joseph balsamo, count cagliostro, is said to have been born at palermo in 1743. on his trial at rome in 1780, and at zurich in 1791, he was accused of having practised all kinds of impositions; of gold making, and of possessing the secret of prolonging life; of teaching cabalistic arts; of summoning and exorcising spirits; of having actually foretold

positions; of gold making, and of possessing the secret of prolonging life; of teaching cabalistic arts; of summoning and exorcising spirits; of having actually foretold future things especially in small and secret assemblies, and chiefly by means of a little boy whom he took aside with him into a separate room, in order to fit him for divining. with regard to the manner in which he employed this child-clairvoyant, the documents of the trial give the following information: this child had to kneel before a small table, on which a vessel of water and some lighted candles were placed. he then instructed the boy to look into the vessel of water, and so commenced his conjurations; he next laid his hand on the head of the child, and in this position addressed a prayer to god for a successful iss

ABRAMELIN2

esaid and other considerations in the best possible manner; i will here make a general recapitulation; mentioning also first what may bring hindrance unto the matter. it is, then, necessary that such a man9 give himself up unto a tranquil life, and that his habits be temperate; that he should love retirement; that he should be given neither unto avarice nor usury (that he should be the legitimate child of his parents is a good thing, but not as necessary as for the qabalah, unto which no man born of a clandestine marriage10 can attain; his age ought not to be less than twenty-five years nor more than fifty; he should have no hereditary disease, such as virulent leprosy; whether he be free or married importeth little; a valet, lackey, or other domestic servant, can with difficulty arrive at

elves at all nor dress yourselves at all in your ordinary clothes; but take a robe of mourning; enter the oratory with bare feet; go unto the side of the censer, take the ashes therefrom and place them upon your head; light the lamp; and put the hot coals into the censer; and having opened the windows, return unto the door. there prostrate yourself with your face against the ground, and order the child59 to put the perfume upon the censer, after which he is to place himself upon his knees before the altar; following in all things and throughout the instructions which i have given unto you in the last chapter of the first book, to which i am here referring.60 humiliate yourself before god and his celestial court, and commence your prayer with fervour, for then it is that you will begin to e

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

h you shall have had made for this purpose and which you shall have placed upon the altar) another sign if you shall have need of it in order to see him; and everything which you are to do. as soon as the angel shall have made the sign by writing, and that he shall have written down some other counsel which may be necessary unto you, he will disappear, but the splendour will remain. the which the child having observed, and made the sign thereof unto you, you shall command him to bring you quickly the little plate of silver, and that which you find written thereon you shall at once copy, and order the child to replace it upon the altar. then you shall go forth from the oratory and leave the window open, and the lamp alight, and during this whole day you shall not enter into the oratory; but

shall at once copy, and order the child to replace it upon the altar. then you shall go forth from the oratory and leave the window open, and the lamp alight, and during this whole day you shall not enter into the oratory; but shall make preparation for the day following; and during the day you shall speak to none, nor make answer, even were it your own wife or children or servants; except to the child whom you can send away. also you shall beforehand have set your affairs in order, and so arranged: of abramelin the mage 65 them that no embarrassment may be caused you thereby, which might distract your attention. in the evening when the sun shall be set, you shall eat but soberly; and then you shall go to rest alone; and you shall live separated from your wife during these days. during sev

ABRAMELIN3

s also a square of c f squares. kelim= for all kinds of things. no. b c consists of c f squares from a square of e j. kerabah, assault, attack. of abramelin the mage 182 the twenty-first chapter. o transform oneself, and take different faces and forms( b) to appear old( c) to take on the appearance of an old woman( d) to appear young( e) to transform oneself into a girl( f) to appear like a young child (1) z a k e n a k e n q i o l a n q d i s k e n a h i s e k e n a h q (2 (3) d i s a k a n i r o q s q a q k u q a n (4) i o n e k o n e k q (5) b a c u r a q c o r e c q a a b the sacred magick 183 notes to chapter xxi (a) the symbols of this chapter are manifested only by the evil spirits (b) magot performs the operations hereof (c) the familiar spirits cannot well execute the operations o

obtain property and goods proportionate unto thy degree and estate; the which afterwards are to be used by spending them liberally for thine own needs and those of thy neighbour, sharing with him in his necessity the good things which god shall have given (unto thee; for he who should employ these for evil ends shall render himself incapable of obtaining from god any other grace and benefit. the child which one should choose for greater surety and success in (the acquisition of) this sacred science should be born of a legitimate marriage, and its father and mother should be also legitimate. it should be from six to seven years of age, vivacious, and witty; it should have a clear speech and pronounce well. thou shalt prepare it some time before commencing the operation and have it ready wh

on that there should be two (children) in case of any accident which might happen, through sickness, or death, or other like (hindrance. thou shalt gain it over to thee by giving it puerile things to amuse it, and have it ready when necessary, but in no way tell it anything of what it is to serve for, so that if it be questioned by its parents it can tell them nothing. and if it be a well-behaved child, it is all the better. we may be certain that by this means we can arrive at the possession of the sacred science; for where he who operateth faileth, the innocence of the child supplieth (that which is wanting; and the holy angels are much pleased with its purity. we should not admit women into this operation.10 all the clothes and other things which have been used during the period of the

thou hast performed the operation, because they be always good. but if thou dost not intend to use them more, nor yet the oratory, thou shalt burn them all, and bury the ashes in a secret place. 9. yet apparently abraham himself led anything but a retired life, being mixed up in most of the leading political events of his time. 10. abraham here means apparently, not to use a woman in place of the child. of abramelin the mage 216 it is now necessary to give unto thee a little light, and declare unto thee the quality and value of the spirits, and in what thou canst exactly employ them with surety of success. thou must however take note that each spirit hath a great quantity of inferior spirits which be submitted unto him. also i wish to say that as regardeth things base, vile, and of little

afflict thee, for the secrets of god are impenetrable, and he performeth, permitteth, and operateth all things for the best and for our good, although it may be not understanded of us. hereinafter will i set down the key of this operation, which is the only thing which facilitateth this operation to enjoy the vision of the holy angels, by placing the symbols15 given hereafter upon the brow of the child and of him who performeth the operation, as i have said in the first book, to which one can easily refer. i will say even as much as this, that out of an hundred scarcely five or six persons can attain unto the possession of this sacred magic without this key; for reasons which one can in no way disclose. also we should repeat the psalm vi. domine, ne in furore tuo arguas me, etc( o lord, af

ADEPTUS MINOR INITIATION

y blue unto the signs of the zodiac are ascribed the following: h a scarlet w b red orange z c orange j d amber f e greenish-yellow y f yellow-green l g emerald n h greenish-blue p i blue u j indigo x k violet q l crimson further, thou wilt observe that the colors of the paths and the sephiroth form a mutual balance and harmony on the tree. colors are forces, the signatures of the forces; and the child of the children of the forces art thou "therefore about the throne of the mighty one is a rainbow of glory and at his feet is the crystal sea. but there are many other attributions of color also, seeing that the respective rays meet and blend with each other. and therefore do i greet thee with the mystic title of hodos chamelionis, the 'path of the chamelion' the path of mixed colors, and i

ALEE J BOOK OF AIWASS

fairly common. as was the case with me, his secret name had to be uttered by another daemon. timing is everything! it takes a while, then memories begin to creep. the daemon form attaches itself to the physical form. it's like you're being switched from a/c to d/c (alternating to direct current. why do sleepers exist? let's say, for example, aiwass has two physical forms; lord egan (awake) and a child growing up in some other part of the world (asleep. my daemon companion knows about the child. well, my body outlives its usefulness, i become ill and die. my companion visits the child and whispers "aiwass" the child awakens. like a bad penny, i keep coming back) notice, i'm the one who doesn't have a secret name because my mission is to reveal all. this is the aeon of lucius (light) and ai

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

mined independently in order to find whether they apply to yoga in general, and to the particular advantage of any given student. we are to exclude especially all those considerations based on fantastic theories of the universe, or on the accidents of race or climate. for instance, in the time of the late maharajah of kashmir, mahsir fishing was forbidden throughout his territory; because, when a child, he had been leaning over the parapet of a bridge over the jhilam at srinagar, and inadvertently opened his mouth, so that a mahsir was able to swallow his soul. it would never have done for a sahib- a mlecha- to catch that mahsir. this story is really typical of 90% of the precepts usually enumerated under the heading yama. the rest are for the most part based on local and climatic conditio

t' from the teacher, and atrophied your initiative and your faculty of learning anything at all. it is, however, perfectly right that you should have some idea of what happens when you sit down to practise. 12. let me digress for a moment and refer to what i said in my text-book on magick with regard to the formula iao. this formula covers all learning. you begin with a delightful feeling as of a child with a new toy; you get bored, and you attempt to smash it. but if you are a wise child, you have had a scientific attitude towards it, and you do *not* smash it. you pass through the stage of boredom, and arise from the inferno of torture towards the stage of resurrection, when the toy has become a god, declared to you its inmost secrets, and become a living part of your life. there are no

s its simplicity in the single sephira of he' final, of the daughter. it is exactly the same in biology. the spermatozoon and the ovum are biologically the separation of an unmanifested single cell, which is in its function simple, though it contains in itself, in a latent form, all the possibilitiies of the original single cell. their union results in the manifestatiion of these qualities in the child. their potentialities are expressed and developed in terms of time and space, while also, accompanying the act of union, is the ecstasy which is the natural result of the consciousness of their annihilation, the necessary condition of the production of their offspring. 5. it would be easy to develop this thesis by analogies drawn from ordinary human experiences of the growth of passion, the

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

life to be received with tender kisses by some green-robed archangel, and crowned with mystic vervain in the emerald gateway of the golden city of god. vii. and now the cafe is beginning to fill up. this little room with its dark green woodwork, its boarded ceiling, its sanded floor, its old pictures, its whole air of sympathy with time, is beginning to exert its magic spell. here comes a curious child, short and sturdy, with a long blonde pigtail, with a jolly little old man who looks as if he had stepped straight out of the pages of balzac. handsome and diminutive, with a fierce mustache almost as big as the rest of him, like a regular little spanish fighting cock--frank, the waiter, in his long white apron, struts to them with the glasses of ice-cold pleasure, green as the glaciers them

ALEISTER CROWLEY ACROSS THE GULF

so that in writing the full memory may be recovered. for without the perfect knowledge and understanding of that strange life by nilus i cannot fully know and understand this later life, or find that tomb which i am appointed to find, and do that therein which must be done. there fore with faith and confidence do i who was- in a certain mystical sense- the priest of the princes, ankh-f-na-khonsu, child of ta-nech, the holy and mighty one, and of bes-na-maut, priestess of the starry one, set myself to tell myself the strange things that befell me in that life. thus. at my birth aphruimis in the sign of the lion was ascending, and in it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was united with the planet of amoun, but in the abyss, as page 1

as toum drew to his setting their faces grew paler than the sky; for there was one dread moment in the night which all their art had failed to judge. the gods that watched over it were veiled. but it seemed unlikely that fate would so decide; yet so they feared that they sent down to the priest of thoth to say that he must at all costs avoid the threatening moment, even if the lives of mother and child should pay for it; and still the watchmen cried the hour. now, now! cried the oldest of the astrologers as the moment grew near- now! below in answer the priest of thoth summoned all his skill. when lo! a rumbling of the abyss. the palace reeled and fell; typhon rose mighty in destruction, striding across the skies. the world rocked with earthquake; every star broke from its fastening and tr

f birds- but nothing that we saw upon the journey was like unto the end thereof. for in a desolate place was the well, with but a small temple beside it, where the servants- they too most holy! of that holy ancient man might dwell. and my father brought me to the mouth of the well and called thrice upon the name of nuit. then came a voice climbing and coiling up the walls like a serpent "let this child become priestess of the veiled one" now my father was wise enough to know that the old man never made a mistake; it was only a question of a right interpretation of the oracle. yet he was sorely puzzled and distressed, for that i was a boy child. so at the risk of his life- for the old man was brusque- he called again and said "behold my son" but as he spoke a shaft of sunlight smote him on

, things too sacred to write. but i will tell of an adventure that i had when i was nine years of age. in one of the sacred books it is written that the secret of that subtle draught which giveth vision of the star-abodes of duant, whose sight is life eternal in freedom and pleasure among the living, lieth in the use of a certain little secret bone that is in the bear of syria. yet how should i a child slay such an one? for they had taken all weapons from me. but in a garden of the city (for we had now returned unto a house in the page 5 gulf.txt suburbs of thebai) was a colony of bears kept by a great lord for his pleasure. and i by my cunning enticed a young bear-cub from its dam, and slew it with a great stone. then i tore off its skin and hid myself therein, taking also its jaw and sha

veiled one, behold! the veil glittered, and the old priest threw up his arms to signal that which had occurred. and the flash of the eye pierced the veil, and he fell from his place dead upon the priests without. they buried him with much honour, for that he had given his life for the people and for the temple, to bring back the favour of the veiled one. then came they all very humbly unto me the child, and besought me to interpret the will of the goddess. and her will was that i alone should serve her day and night. then they gave me to drink of the cup of the torment; and this is its virtue, that if one should speak falsely, invoking the name of the goddess, he shall burn in hell visibly before all men for a thousand years; and that flame shall never be put out. there is such an one in h

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e shield, that guards its own from the machinations of evil. extraterrestrial or primevally elemental, alien beings or subconscious repressions, they are powerless against us if we consider deeply the message of this book, and take the seeming ranting of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crowned and conquering child, horus, not in a slouch towards bethlehem, but born within us at the moment we conquer the lurking fear in our own souls. new york, n.y. december, 1979 "our work is therefore historically authentic; the rediscovery of the sumerian tradition- aleister crowley introduction in the mid- 1920's, roughly two blocks from where the warlock shop once stood, in brooklyn heights, lived a quiet, reclusi

e shield, that guards its own from the machinations of evil. extraterrestrial or primevally elemental, alien beings or subconscious repressions, they are powerless against us if we consider deeply the message of this book, and take the seeming ranting of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crowned and conquering child, horus, not in a slouch towards bethlehem, but born within us at the moment we conquer the lurking fear in our own souls. new york, n.y. december, 1979 prefatory notes the present manuscript was delivered into the hands of the editor by a priest who had managed to get ordained through uncanonical methods which have been entertainingly described in the several books and articles on the eccles

f this kind she brought forth with kingu as leader of the minions. remember! enki our master fearing defeat, summoned his son marduk summoned his son the son of magick told him the secret name the secret number the secret shape whereby he might do battle with the ancient horde and be victorious. marduk kurios! brightest star among the stars strongest god among the gods son of magick and the sword child of wisdom and the word knower of the secret name knower of the secret number knower of the secret shape he armed himself with the disc of power in chariots of fire he went forth with a shouting voice he called the spell with a blazing flame he filled his body dragons, vipers, all fell down lions, horse-men, all were slain. the mighty creatures of hubur were slain the spells, the charms, the

those they are they are the children born of earth that in the creation of anu were spawned. the highest walls the thickest walls the strongest walls like a flood they pass from house to house they ravage no door can shut them out no bolt can turn them back through the door like snakes they slide through the bolts like winds they blow pulling the wife from the embrace of the husband snatching the child from the loins of man banishing the man from his home, his land they are the burning pain that presseth itself on the back of man. they are ghouls the spirit of the harlot that hath died in the streets the spirit of the woman that hath died in childbirth the spirit of the woman that hath dies, weeping with a babe at the breast the spirit of an evil man one that haunteth the streets or one th

ALEISTER CROWLEY BOOK OF LIES

s two names, or phases, life and death. line 7 balances line 5. it will be notice that the phraseology of these two lines is so conceived that the one contains the other more than itself. line 8 emphasises the importance of performing both [13] 2 kappa-epsilon-phi-alpha-eta beta the cry of the hawk hoor hath a secret fourfold name: it is do what thou wilt.(3) four words: naught-one-many-all. thou-child! thy name is holy. thy kingdom is come. thy will is done. here is the bread. book of lies get any book for free on: www.abika.com 13 here is the blood. bring us through temptation! deliver us from good and evil! that mine as thine be the crown of the kingdom, even now. abrahadabra. these ten words are four, the name of the one [14] commentary( beta) the "hawk" referred to is horus. the chapt

tter of mercury, the magus of the tarot, who has four weapons, and it must be remembered that this card is numbered 1, again connecting all these symbols with the phallus. the essential weapon of mercury is the caduceus. note (3) fourteen letters. quid voles illud fac. q.v.i.f. 196=14^2 [15] 3 kappa-epsilon-phi-alpha-lambda-eta gamma the oyster the brothers of a'.a. are one with the mother of the child.(4) the many is as adorable to the one as the one is to the many. this is the love of these; creationparturition is the bliss of the one; coitiondissolution is the bliss of the many. the all, thus interwoven of these, is bliss. naught is beyond bliss. the man delights in uniting with the woman; the woman in parting from the child. the brothers of a'.a. are women: the aspirants to a'.a. are m

ilon-phi-alpha-lambda-eta delta peaches soft and hollow, how thou dost overcome the hard and full! it dies, it gives itself; to thee is the fruit! be thou the bride; thou shalt be the mother hereafter. to all impressions thus. let them not overcome thee; yet let them breed within thee. the least of the impressions, come to its perfection, is pan. receive a thousand lovers; thou shalt bear but one child. this child shall be the heir of fate the father. book of lies get any book for free on: www.abika.com 17 [18] commentary( delta) daleth is the empress of the tarot, the letter of venus, and the title, peaches, again refers to the yoni. the chapter is a counsel to accept all impressions; it is the formula of the scarlet woman; but no impression must be allowed to dominate you, only to fructi

dly distinguishable from hypocrisy; but the distinction is obvious to any clear thinker, though not altogether so the frater p. book of lies get any book for free on: www.abika.com 47 [49] 20 kappa-epsilon-phi-alpha-lambda-eta kappa samson the universe is in equilibrium; therefore he that is without it, though his force be but a feather, can overturn the universe. be not caught within that web, o child of freedom! be not entangled in the universal lie, o child of truth! book of lies get any book for free on: www.abika.com 48 [50] commentary( kappa) samson, the hebrew hercules, is said in the legend to have pulled down the walls of a music-hall where he was engaged "to make sport for the philistines, destroying them and himself. milton founds a poem on this fable. the first paragraph is a c

rns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3-5 5 5 5 5- 3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me through midnight to the sun! save me from evil and from good! that thy one crown of all the ten. even now and here be mine. amen. he puts the first cake on the fire of the thurible. i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber legis, a

ALEISTER CROWLEY BOOK OF THE LAW

enerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me! i,54: change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries hidden therein. i,55: the child of thy bowels, he shall behold them. i,56: expect him n ot from the east, nor from the west; for from no expected house cometh that child. aum! all words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked. but thou hast all in the clear light, and some, though not all, in the dark. i,57: invoke me under

wise. ii,33: enough of because! be he damned for a dog! ii,34: but ye, o my people, rise up& awake! ii,35: let the rituals be rightly performed with joy& beauty! ii,36: there are rituals of the elements and feasts of the times. ii,37: a feast for the first night of the prophet and his bride! ii,38: a feast for the three days of the writing of the book of the law. ii,39: a feast for tahuti and the child of the prophet-secret, o prophet! ii,40: a feast for the supreme ritual, and a feast for the equinox of the gods. ii,41: a feast for fire and a feast for water; a feast for life and a greater feast for death! ii,42: a feast every day in your hearts in the joy of my rapture! ii,43: a feast every night unto nu, and the pleasure of uttermost delight! ii,44: aye! feast! rejoice! there is no drea

convey it with worship, o prophet, though thou likest it not. thou shalt have danger& trouble. ra-hoor-khu is with thee. worship me with fire& blood; worship me with swords& with spears. let the woman be girt with a sword before me: let blood flow to my name. trample down the heathen; be upon them, o warrior, i will give you of their flesh to eat! iii,12: sacrifice cattle, little and big: after a child. iii,13: but not now. iii,14: ye shall see that hour, o blessed beast, and thou the scarlet concubine of his desire! iii,15: ye shall be sad thereof. iii,16: deem not too eagerly to catch the promises; fear not to undergo the curses. ye, even ye, know not this meaning all. iii,17: fear not at all; fear neither men nor fates, nor gods, nor anything. money fear not, nor laughter of the folk fo

me. i am the visible object of worship; the others are secret; for the beast& his bride are they: and for the winners of the ordeal x. what is this? thou shalt know. iii,23: for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fresh blood. iii,24: the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what. iii,25: this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me. iii,26: these slay, naming your

ttack without pity or quarter& destroy them utterly. swift as a trodden serpent turn and strike! be thou yet deadlier than he! drag down their souls to awful torment: laugh at their fear: spit upon them! iii,43: let the scarlet woman beware! if pity and compassion and tenderness visit her heart; if she leave my work to toy with old sweetnesses; then shall my vengeance be known. i will slay me her child: i will alienate her heart: i will cast her out from men: as a shrinking and despised harlot shall she crawl through dusk wet streets, and die cold and an-hungered. iii,44: but let her raise herself in pride! let her follow me in my way! let her work the work of wickedness! let her kill her heart! let her be loud and adulterous; let her be covered with jewels, and rich garments, and let her

ALEISTER CROWLEY LIBER 777

en? how shall we identify the thaumaturgic chauvinist of matthew with the metaphysical logos of john? in short, while the human mind is mobile, so long will the definitions of all our terms vary [lat. approx. perhaps it will be pleasant to remember these things one day] all symbolism is perhaps ultimately so; there is no necessary relation in thought between the idea of a mother, the sound of the child s cry ma, and the combination of lines ma. this, too, is the extreme case, since ma is the sound naturally just produced by opening the lips and breathing. hindus would make a great fuss over this true connection; but it is very nearly the only one. all these beautiful schemes break down sooner or later, mostly sooner. iv but it is necessary to settle on something: bad rules are better than

ng seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 10 a young woman crowned and veiled 1 =108 zelator 0 =08 neophyte 1st order water turned to blood cxxiii. english of col. viii, lines 1-10 cxxiv. the heavenly hexagram. cxxv* seven hells of

se. 22 21% and# aram marax human-faced bull. 24 24= rbn naberius a black crane with a sore throat he flutters. 25 27% and= wwnyr ronove a monster [probably a dolphin. 26 30= canrwp forneus sea monster. 28 33 [ug gaap like a guide. to be kings. 29 36& cwlwfcy stolas raven. table of correspondences 29 clxi. goetic demons &c. by night (ascendant. clxii. magical images of col. clxi. 15 37= nap phenex child-voices phoenix. 16 40 \war raum crow. 17 43 ]wnbc sabnock soldier with lion s head rides pale horse. 18 46% wrpyb bifrons monster. 19 49$ lkwrk crocell angel. 20 52 ]wla alloces soldier with red leonine face and flaming eyes; rides great horse. 22 55& bwarwa orobas horse. 24 58# wa amy flaming fire. 25 61! and# gaz zagan bull with gryphon s wings. 26 64$ rwah haures leopard. 28 67 ]wdma amdu

uel ancient, with long white hair and beard, rides a pale horse, with sharp weapons. 20 53# yak camio (1) thrush (2) man with sharp sword seemeth to answer in burning ashes or coals of fire. 22 56$ rwmg gamori beautiful woman, with duchess crown tied to her waist, riding great camel. 24 59= ayrw oriax lion on horse, with serpent s tail, carries in right hand two hissing serpents. 25 62# law volac child with angel s wings rides a two-headed dragon 26 65 [lardna andrealphas noisy peacock. 28 68! laylb belial two beautiful angels sitting in chariot of fire. 29 71$ lafnd dantalion man with many countenances, all men s and women s, carries a book in right hand. clxv. goetic demons &c. by night (cadent. clxvi. magical images of col. clxv. 15 39 [lam malphas crow with sore throat. 16 42$ rapw vep

en the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a whee

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

o emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader outlook on the world. this is no small service rendered to humanity. and when we remember further that in another direction magic has paved the way for science, we are forced to admit that if the black art has done much evil, it has also been the source of much good; that if it is the child of error, it has yet been the mother of freedom and truth" ibid. x "prove all things; hold fast that which is good" st. paul "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "he must teach; but he may make severe the ordeals "the word of the law is theta-epsilon-lambda-eta-mu-alpha" liber al vel xxxi: the bo

" ibid. x "prove all things; hold fast that which is good" st. paul "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "he must teach; but he may make severe the ordeals "the word of the law is theta-epsilon-lambda-eta-mu-alpha" liber al vel xxxi: the book of the law- this book is for all: for every man, woman, and child. my former work has been misunderstood, and its scope limited, by my use of technical terms. it has attracted only too many dilettanti and eccentrics, weaklings seeking in "magic" an escape from reality. i myself was first consciously drawn to the subject in this way. and it has repelled only too many scientific and practical minds, such as i most designed to influence. but magick is for all

ion of that fierce force which initiates the ceremony<aeon of horus; they are indeed the key of the book of the law. no more can be said in this place than that aleph is harpocrates, bacchus diphues, the holy ghost, the "pure fool" or innocent babe who is also the wandering singer who impregnates the king's daughter with himself as her child; lamed is the king's daughter, satisfied by him, holding his "sword and balances" in her lap. these weapons are the judge, armed with power to execute his will, and two witnesses "in whom shall every truth be established" in accordance with whose testimony he gives judgment "yod" is the creative energy- the procreative power: and yet "yod" is the solitude and silence of the hermitage into wh

ut wholly free to fulfil their essential natures. its abuse is an abomination> 27 chapter v the formula of i.a.o. this formula is the principal and most characteristic formula of osiris, of the redemption of mankind "i" is isis, nature, ruined by "a, apophis the destroyer, and restored to life by the redeemer osiris<father, o the mother, a the child- and yet another, in which i.a.o. are all fathers of different kinds balanced by h.h.h, 3 mothers, to complete the universe. in a third, the true formula of the beast 666, i and o are the opposites which form the field for the operation of a. but this is a higher matter unsuited for this elementary handbook. see, however, liber samekh, point ii, section j> the same idea is expressed by the r

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

ALEISTER CROWLEY MAGICK WITHOUT TEARS

le sympathy with jewish theology or ritual; but the qabalah is so handy and congenial that i use it more than almost any- or all the others together- for daily use and work. the egyptian theogony is the noblest, the most truly magical, the most bound to me (or rather i to it) by some inmost instinct, and by the memory of my incarnation as ankh-f-n-khonsu, that i use it (with its graeco-phoenician child) for all work of supreme import. why stamp my vitals, madam! the abramelin operation itself turned into this form before i could so much as set to work on it! like the duchess' baby (excuse this enthusiasm; but you have aroused the british lion-serpent) note, please, that the equivalents given in 777 are not always exact. tahuti is not quite thoth, still less hermes; mercury is a very much m

rmore ask you to reflect on the formation of language itself. except in the case of onomato-poetic words and a few others, there is no logical connection between a thing and the sound of our name for it "bow-wow" is a more rational name than "dog, which is a mere convention agreed on by the english, while other nations prefer chien, hund, cane, kalb, kutta and so on. all symbols, you see, my dear child, and it's no good your kicking! but it doesn't stop there. when we try to convey thought by writing, we are bound to sit down solidly, and construct a holy qabalah out of nothing. why would a curve open to the right, sound like the ocean, open at the top, like you? and all these arbitrary symbolic letters are combined by just as symbolic and arbitrary devices to take on conventional meanings

say is almost ludicrous. that is all, just now, sister; no more of your cavilling, please; sit down quietly with your 777, and get it by heart! love is the law, love under will. fraternally, 666 chapter iv the qabalah, the best training for memory cara soror, do what thou wilt shall be the whole of the law. now you must learn qabalah. learn this alphabet of magick. you must take it on trust, as a child does his own alphabet. no one has ever 34 found out why the order of the letters is what it is. probably there isn't any answer. if you only knew what i am grappling with in the yi king! the order of the sixty-four hexagrams. i am convinced that it is extremely significant, that it implies a sublime system of philosophy. i've got far enough to be absolutely sure that there is a necessary rhy

look for him, is not there. theism is obscurum per obscurius. a male star is built up from the centre outwards; a female from the circumference inwards. this is what is meant when we say that woman has no soul. it explains fully the difference between the sexes" magic without tears get any book for free on: www.abika.com 79 every "act of love under will" has the dual result (1) the creation of a child combining the qualities of its parents (2) the withdrawal by ecstasy into nothingness. please consult what i have elsewhere written on "the formula of tetagrammaton" the importance of this at the moment is to show how 0 and 2 appear constantly in nature as the common order of events. love is the law, love under will. fraternally, 666 chapter vi the three schools of magick (i) 45 cara soror

is: that every possible incident in the beta training is mutatis mutandis, perfectly familiar to the engineer. the material must be chosen and prepared in the kind and in the manner, best suited to the design of the intended machine; the various parts must be put together with the utmost precision; every obstacle to the function must be removed, and every source of error eliminated. now cheer up, child! in the case of a machine that he has devised and constructed magic without tears get any book for free on: www.abika.com 121 himself with every condition in his favour, he thinks he is doing not too badly if he gets some fifteen or twenty per cent of the calculated efficiency out of the instrument; and even nature, with millions of years to adjust and improve, very often cannot boast of hav

ALEISTER CROWLEY MEDITATION

hampered. one may imagine that in the case of mohammed he had cherished for years a tremendous ambition, and never done anything because those qualities which were subsequently manifested as statesmanship warned him that he was impotent. his vision in the cave gave him that confidence which was required, the faith that moves mountains. there are a lot of solid-seeming things in this world which a child could push over; but not one has the courage to push. let us accept provisionally this explanation of greatness, and pass it by. ambition has led us to this point; but we are now interested in the work for its own sake. a most astounding phenomenon has happened to us; we have had an experience which makes love, fame, rank, ambition, wealth, look like thirty cents; and we begin to wonder pass

ns of the saints. an ordinary person with ideas like those which obsessed st. patrick and st. antony would be only fit for an asylum. the tighter you hold the snake (which was previously asleep in the sun, and harmless enough, to all appearance, the more it struggles; and it is important to remember that your hold must tighten correspondingly, or it will escape and bite you. just as if you tell a child not to do a thing- no matter what- it will immediately want to do it, thought otherwise the idea might never have entered its head, so it is with the saint. we have all of us these tendencies latent in us; of most of them we might remain unconscious all our lives- unless they were awakened by our magick. they lie in ambush. and every one must be awakened, and every one must be destroyed. eve

the slightest idea of the meaning of the facts they know. they have not developed the necessary higher part of the brain. induction is impossible to them. this capacity for storing away facts is compatible with actual imbecility. some imbeciles have been able to store their memories with more knowledge than perhaps any sane man could hope to acquire. this is the great fault of modern education- a child is stuffed with facts, and no attempt is made to explain their connection and bearing. the result is that even the facts themselves are soon forgotten. any first-rate mind is insulted and irritated by such treatment, and any first-rate memory is in danger of being spoilt by it. no two ideas have any real meaning until they are harmonized in a third, and the operation is only perfect when the

is not so strict as that of the "heaven-born (indian civil service> the sword has been the great weapon of the last century. every idea has been attacked by thinkers, and none has withstood attack. hence civilization crumbles. no settled principles remain. to-day all constructive statesmanship is empiricism or opportunism. it has been doubted whether there is any real relation between mother and child, any real distinction between male and female. the human mind, in despair, seeing insanity imminent in the breaking up of these coherent images, has tried to replace them by ideals which are only saved from destruction, at the very moment of their birth, by their vagueness. the will of the king was at least ascertainable at any moment; nobody has yet devised a means for ascertaining the will

, having written a careful description of what he sees, check it by the aid of some person familiar with such sights. surgical operations and dancing girls are fruitful fields for the beginner. in reading emotional books such as are inflicted on children, let him always endeavour to see the event from the standpoint opposite to that of the author. yet let him not emulate the partially emancipated child who complained of a picture of the colosseum that "there was one 95 poor little lion who hadn't got any christian" except in the first instance. adverse criticism is the first step; the second must go further. having sympathized sufficiently with both the lions and the christians, let him open his eyes to that which his sympathy had masked hitherto, that the picture is abominably conceived

ALEISTER CROWLEY TAO TEH KING

stery((the adept has become so absolutely natural that he appears unskillful. ars est celare artem. it is only he who has started on the path that can divine how sublime is the master) 32 chapter xxviii the return to simplicity. 1. balance thy male strength with thy female weakness and thou shalt attract all things, as the ocean absorbeth all rivers; for thou shalt formulate the excellence of the child((weh note: the ts has a mark for a footnote at this point. none is found in the end notes to match it. crowley's intent cannot be definitely defined, but probably relates to the 'childe' of liber al, possibly as hoor-pa-kraat) eternal, simple, and perfect. knowing the light, remain in the dark. manifest not thy glory, but thine obscurity. clothed in this child-excellence eternal, thou hast a

t, remain in the dark. manifest not thy glory, but thine obscurity. clothed in this child-excellence eternal, thou hast attained the return of the first state. knowing splendour of fame, cling to obloquy and infamy; then shalt thou remain as in the valley to which flow all waters, the lodestone to fascinate all men. yea, they shall hail in thee this excellence, eternal, simple and perfect, of the child. 2. the raw material, wrought into form, produceth vessels((homogeneous developed into heterogeneous: 0 degree understood as'something) so the sage king formulateth his wholeness in divers offices; and his law((being concordant with the nature of his people) is without violence or constraint. 33 chapter xxix refraining from action. 1. he that, desiring a kingdom, exerteth himself to obtain i

se in virtue( teh. teh is always the magick power; it need not be explained diversely as in the text) 3. thus we observe its effect in every case, as to the person, the family, the district, the state, and the kingdom. 4. how do i know that this is thus universal under heaven? by experience. 60 chapter lv the spell of the mystery. 1. he that hath the magick powers((teh) of the tao is like a young child. insects will not sting him or beasts or birds of prey attack him. 2. the young child's bones are tender and its sinews are elastic, but its grasp is firm((a baby can hang from a bough for quite an indefinitely long period. this is because of monkey-atavism; in other words, it is the subconscious of the child that is at work. this subconsciousness is of its true nature, therefore, in accord

ALEISTER CROWLEY THE BANNED LECTURE

know nothing whatever of my subject. but scientific experiment in those days was always a very prolonged operation. they thought nothing of exposing some unknown substance to the rays of the sun and moon for periods of three months at a time, in the hope that in some mysterious way the first stage of some dimly visaged operation might be satisfactorily accomplished. and even if they sacrificed a child every day, it would have taken a matter of two and a half years to dispose of 800 children. besides, it must have taken more than a few minutes to kidnap a child with the secrecy obviously required. did the disappearance of the first four hundred, say, put no parents on their guard? i think, at the best, it is a case of little tommy who told his mother that therewere millions of cats on the

ALEISTER CROWLEY THE HEART OF THE MASTER

ment thereof! iv. pour water on thyself: thus shalt thou be a fountain to the universe. find thou thyself in every star! achieve thou every possibility! v. offer thyself virgin to the knowledge and conversation of thine holy guardian angel! all else is a snare. be thou athlete with the eight limbs of yoga; for without these thou are not disciplined for any fight. vi. the oracle of the gods is the child-voice of love in thine own soul! hear thou it! heed not the siren-voice of sense, or the phantom-voice of reason: rest in simplicity, and listen to the silence! the heart of the master get any book for free on: www.abika.com 12 vii. the issue of the vulture, two-in-one, conveyed; this is the chariot of power. trinc: the last oracle! viii. balance against each thought its exact opposite! for

the brethren of the formula of osiris, whose word is i a o; so that men worshipped man, thinking him subject to death, and his victory dependent upon resurrection. even so conceived they of the sun as slain and reborn with every day, and every year. now, this great formula being fulfilled, and turned into abomination, this lion came forth to proclaim the aeon of horus, the crowned and conquering child, who dieth not, nor is reborn, the heart of the master get any book for free on: www.abika.com 18 but goeth radiant ever upon his way. even so goeth the sun: for as it is now known that night is but the shadow of the earth, so death is but the shadow of the body, that veileth his light from its bearer. of this prophet the word is thelema (spelled in greek letters) many and marvelous are the

rship to the prophet of the lovely star! thou, therefore- go on, go on in my strength, saith the lord of the aeon, and ye shall turn not back for any. while he thus spoke, i felt constantly in myself a cleansing of heart; and my stature was increased, because of the straightening of my nature. and as i thought thus, mine instructor, perceiving it, smiled upon me saying: in truth, o khaled khan, o child of the dawn of the aeon, thou hast divined aright and profited in thy being by the law of thelema. for the law is a just law; it demandeth not the crooked knee of slavery, and the bowed head of shame. nay, shouldst thou speak even to the god of gods, stand thou erect, that thou mayest be one with him by love, as he most surely willeth. with that word, the walls of the little chamber in the t

ALEISTER CROWLEY THE LOST CONTINENT

' which was formed from the crest of every mountain, dwelt a race not greatly superior in height to our own, but of vaster frame. the bulk and strength of the bear is not inappropriate as a simile for the lower classes; the higher had the enormous chest and shoulders and the lean haunches of the lion. this strength gave an infallible beauty, made monstrous by their most inexorable law, that every child who developed no special feature in the first seven years should be sacrificed to the gods. this special feature might be a nose of prodigious size, hands and wrists of gigantic strength, a gorilla jaw, an elephant ear--or any of these might entitle its owner to life* for in all such variations from the normal they perceived the possibility of a development of the race. men and women were ha

sses. however, in one part of the body all the women were perfectly black with a blackness no negro can equal; from this circumstance comes the name atlas. it is absurdly attributed by some authors to the deposit of excess of phosphorus in the zro. i need only point out that the mark existed long before the discovery of black phosphorus. it is evidently a racial stigma. it was the birth of a girl child without this mark which raised her mother to the rank of goddess, and ended the terrestrial adventure of the atlanteans, as will presently appear. of the ethics of this people little need be said. their word for 'right' is 'phph' made by blowing with the jaw drawn sharply across from left to right, thus meaning 'a spiral life contrary to the course of the sun. we may assume it as 'contrary "

d these are 'wrong' to the aeroplane. if speed had been the atlantean's object, he would have thought aeroplanes 'wrong' and all else too, so long as the speed of light was not surpassed by him. curious survivals of these laws are found in the jewish transcript of the egyptian code, which they, being a slave race, interpreted in the reverse manner "thou shalt not make any graven image" every male child on attaining manhood, had a graven image given him to worship, a miracle-working image, whose principle exploits he would tattoo upon it "remember the sabbath day and keep it holy" the atlantean kept one day in seven for all purposes unconnected with his principle task "thou shalt not commit adultery" though the atlanteans married, intercourse with the wife was the only act forbidden "honour

llow- citizen. the banqueting-hall of the children was usually very large. the furniture, which had been brought by the first colonists, and gradually disused by adults, never needed repair. a vast open doorway facing north opened on the mountainside on to the vineyards and orchards, the meadows and gardens, in which the children passed their time. suckled by the mother for three months only, the child was then already able to nourish itself on the bread and wine, and on the flesh of the amphibious herds, of which there were several kinds; one a piglike animal with flesh resembling wild duck, another a sort of amatee tasting like salmon, its fat being somewhat like caviar in everything but texture, and a sure specific for any of childhood's troubles. a third, an ancestor of our hippopotamu

nly repopulated some three hundred and eighty years later, and then for particular reasons of magical economy impossible to dwell upon in this account. marriage was compulsory on all those whose passion had been so exclusive and enduring as to produce two children. further intercourse between the pair was barred. the magicians thought it was inimical to variation for a woman to have more than one child (a fortiori two) by the same father; and the custom further prevented those stupid sporadic outbursts of burnt-out lust which make so many modern marriages intolerable. closely connected with marriage, the close of the reproductive life, is that of death, the close of the little that remains. death hardly threatened the atlantean; he would decide to "go and see, as the old phrase ran, and ta

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ine own "silent self" in the lesser. a "minister" is one who performs a service, in this case evidently that of revealing; he was the intelligible medium between the babe god- the new aeon about to be born- and myself. this book of the law is the voice of his mother, his father, and himself. but on his appearing, he assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so also our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware

tion of the marriage of hadit and nuit in the priest. that is, he has freed hadit, in the core of his star, from the illusion-veils of the khu, so that the two infinities become one, and none; and create, in the manner shortly to be described, a new finite. this finite will evidently be an expression of the particular mood of its father and mother at the moment of its conception. obviously, this "child" cannot add to the universe; it is therefore inevitably twin (horus and harpocrates, osiris and typhon, jesus and barabbas) in nature, formed of equal and opposite elements. when the operation is mystical in character, the "child" does not appear at all in this manifested form as two, but as naught. in the consciousness of the adept, this is called samadhi. he has united himself with, and lo

se; it is therefore inevitably twin (horus and harpocrates, osiris and typhon, jesus and barabbas) in nature, formed of equal and opposite elements. when the operation is mystical in character, the "child" does not appear at all in this manifested form as two, but as naught. in the consciousness of the adept, this is called samadhi. he has united himself with, and lost himself in, nuit. when the "child" appears as two, it is magick, as the other is mysticism. this is the essential difference between these arts. al i,15 "now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men" t

agittarius, there have been several holders of the title. 1. rose edith crowley nee kelly, my wife. put me in touch with aiwas; see equinox 1, 7 "the temple of solomon the king" failed as elsewhere is on record. 2. a doubtful case. mary d'este sturges nee dempsey. put me in touch with abuldiz; hence helped with book 4. failed from personal jealousies. 3. jeanne robert foster nee oliver. bore the "child" to whom this book refers later. failed from respectability. 4. roddie minor. brought me in touch with amalantrah. failed from indifference to the work. 5. a doubtful case, marie rohling nee lavroff. helped to inspire liber cxi. failed from indecision. 6. a doubtful case, bertha almira prykryl nee bruce. delayed assumption of duties, hence made way for no. 7. 7. lea hersig. assisted me in ac

ration and expiration- and that of vibratory light; while breath is also aleph, whose card is numbered zero; and light is l.v.x. 120, the rosy cross, wherein the positive is dissolved in the negative. al i,29 "for i am divided for love's sake, for the chance of union" the new comment i quote from "the book of lies (falsely so-called. the oyster the brothers of a'.a. are one with the mother of the child. the many is as adorable to the one as the one is to the many. this is the love of these: creation-parturition is the bliss of the one; coition-dissolution is the bliss of the many. the all, thus interwoven of these, is bliss. naught is beyond bliss. the man delights in uniting with the woman; the woman in parting from the child the brothers of a'.a. are women; the aspirants to a'.a. are men

ALEISTER CROWLEY THE OTO GNOSTIC MASS

e law is velhma. and i believe in the communion of saints. and, forasmuch as meat and drink are transmuted in us daily into spiritual substance, i believe in the miracle of the mass. and i confess one baptism of wisdom whereby we accomplish the miracle of incarnation. and i confess my life one, individual, and eternal that was, and is, and is to come. aumgn. aumgn. aumgn. music is now played. the child enters with the ewer and the salt. the virgin enters with the sword and the paten. the child enters with the censer and the perfume. they face the deacon, deploying into line, from the space between the two altars. the virgin: greeting of earth and heaven! all give the hailing sign of a magician, the deacon leading. the priestess, the negative child on her left, the positive child on her rig

, against his breast, takes the first three regular steps. he then gives the lance to the priestess, and gives the three penal signs. he then kneels and worships the lance with both hands. penitential music. the priest: i am a man among men. he takes again the lance, and lowers it. he rises. the priest: how should i be worthy to administer the virtues to the brethren? the priestess takes from the child the water and the salt, and mixes them in the font. the priestess: let the salt of earth admonish the water to bear the virtue of the great sea (genuflects) mother, be thou adored. she returns to the west. on priest with open hand doth she make, over his forehead, breast, and body. be the priest pure of body and soul! the priestess takes the censer from the child, and places it on the small

he east; i set thee upon the summit of the earth. he thrones the priestess upon the altar. the deacon and the children follow, they in rank, behind him. the priestess takes the book of the law, resumes her seat, and holds it open on her breast with her two hands, making a descending triangle with thumbs and forefingers. the priest gives the lance to the deacon to hold, and takes the ewer from the child, and sprinkles the priestess, making five crosses, forehead, shoulders, and thighs. the thumb of the priest is always between his index and medius, whenever he is not holding the lance. the priest takes the censer from the child, and makes five crosses, as before. the children replace their weapons on their respective altars. the priest kisses the book of the law three times. he kneels for a

, alone, thou, the true fire within the reed brooding and breeding, source and seed of life, love, liberty, and light, thou beyond speech and beyond sight, thee i invoke, my faint fresh fire kindling as mine intents aspire. thee i invoke, abiding one, thee, centre and secret of the sun, and that most holy mystery of which the vehicle am i. appear, most awful and most mild, as it is lawful, in thy child! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus, men: glory to thee from gilded

as did the priest, uttering the same words in an attitude of resurrection``there is no part of me that is not of the gods' the exceptions to this part of the ceremony are when it is of the nature of a celebration, in which case none but the priest communicate; or part of the ceremony of marriage, when none other, save the two to be married, partake; part of the ceremony of baptism, when only the child baptised partakes; and of confirmation at puberty, when only the persons confirmed partake. the sacrament may be reserved by the priest, for administration to the sick in their homes. the priest closes all within the veil. with the lance he makes on the people thrice, thus. the priest: the lord bless you. the lord enlighten your minds and comfort your hearts and sustain your bodies. the lord

ALEISTER CROWLEY THE QABALAH

he mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the three paths which connect it with the first trinity a

r know im; but yer ve got to know im fust. so those who have committed themselves to academic study of its mysteries have found but a dry stick: those who have understood (favoured of god) have found therein aaron s rod that budded, the staff of life itself, yea, the venerable lingam of mahasiva! it is for us to trace the researches of frater p. in the qabalah, to show how from this storehouse of child s puzzles, of contradictions and incongruities, of paradoxes and trivialities, he discovered the very canon of truth, the authentic key of the temple, the word of that mighty combination which unlocks the treasure-chamber of the king. and this following is the manuscript which he has left for our instruction. an essay upon number (may the holy one mitigate his severities toward his servant i

. pertains principally to part ii, q.v. 419. tyf, the letter teth. 434. tld, the letter daleth. 440. ylt, the great dragon.54 441. tma, truth. note 441= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tud, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.55 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of

us name is fully dealt with in liber 418. notice 156= 12 13. 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

b= 207, aur, light rbd= 206, deber, voice the vision and the voice, a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, livin

ALEISTER CROWLEY THE SWORD OF SONG

s the song? you must be a perfect fool, said the knight, irritably. the song is called stout doubt; or the agnostic anthology, by the author of gas manipulation, solutions, the management of retorts, and other physical works of the first order but that s only what it s called, you know. well, what is the song then? said alice, who was by this time completely bewildered. if i wished to be obscure, child, said the knight, rather contemptuously, i should tell you that the name of the title was what a man of 95 ought to know, as endorsed by eminent divines, and that. seeing that she only begin to cry, he broke off and continued in a gentler tone: it means, my dear. he stopped short, for she was taking no notice; but as her figure was bent by sobs into something very like a note of interrogatio

least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away a cancer from the breast of truth. of those philosophers, who from unassailable premisses draw by righteous deduction a conclusion against god, and then for his sake overturn their whole structure by an act of will, like a child breaking an ingenious toy, i take mansel as my type* now, however, let us consider the esoteric idea-mongers of christianity, swedenborg, anna kingsford, deussen and the like, of whom i have taken caird as my example. i wish to unmask these people: i perfectly agree with nearly everything they say, but their claim to be christians is utterly confusing, and lends a lustre to christianity whic

iing br nnhilde; try a boarding-house cook, or a coster s matilda! the sword of song 28 live out thy life! character of balti. his religious sincerity. relations of poet and the egyptian god of wisdom. crowley dismissed with a jest. still you re young yet, scarce forty we ll hope at three score you ll be more of a singer, and less of a whore. 115 each to his trade! live out your life! fondle your child, and buss your wife! trust not, fear not, street straight and strong! don t worry, but just get along. i used to envy all my balti coolies21 120 in an inverse kind of religious hysteria, though every one a perfect fool is, to judge by philosophic criteria, my lord archbishop. the name of winchester, harrow, or eton22 makes them not two inches stir. 125 they know not trinity, merton, or chris

t they do not enjoy and indeed will not eat them, preferring dok, a past of course flour and water, wrapped round a hot stone. it cooks gradually, and remains warm all day. pentecost 29 slowness of divine justice. poet pockets piety stakes. national anthem of natal. but this talk is all indigestion. now for health. reasons for undertaking the task. and sail the waters wild a-wenting 150 over your child! the left lamenting (campbell).28 the ibis head,29 unsuited to grin, perhaps, yet does its best to show its strong appreciation of the humour of the situation 155 in short, dismiss me, jeered and hooted, who thought i sported roland s crest,30 with wisdom saddled, spurred, and booted (as i my jesus) with a jest.31 so here is my tribute a jolly good strong un 160 to the eunuch, the faddist, t

world, and see perish the whole academy; so you remain for ever sated, on your own picture concentrated! 670 the sword of song 42 fifty years of europe worth a cycle of cathay. method of christ. the poet a christian. with reservations. deus in machin. pontious pilate as a surry magistrate. but as for me i have a test of better than the very best. respice finem! judge the end; the man, and not the child, my friend! first ecstasy of pentecost, 675 (you now perceive my sermon s text) first leap to sunward flings you vexed by glory of its own riposte back to your mind. but gathering strength and never, you come (ah light) at length 680 to dwell awhile in the caress of that strange super-consciousness. after one memory o abide! vivid savitri lightning-eyed! nothing is worth a thought beside. 68

ALEISTER CROWLEY EQ I 1

soft delicious paps, sweeter than the bee-sweet showers in the chalice of the flowers, more intoxicating than all the purple grapes of pan. ah! my proper lips are stilled. only, all the world is filled with the echo, that dips over like the honey from the clover. passion, penitence, and pain seek their mother's womb again, and are born the triple treasure, peace and purity and pleasure- hush, my child, and come aloft where the stars are velvet soft! aleister crowley. 46 the magic glasses1 47 1 weh note: this frank harris story reads like a metaphor of crowley's subsequent career. biographers, consider the possible impact of this theme on crowley's attitude to public life. the magic glasses one raw november morning, i left my rooms near the british museum and turned down regent street. it

their power before they reach manhood. you scoff and sneer at what i say, but still it remains the simple truth. i looked round the court just now to see if there was any one here young enough, ingenuous enough, pure enough, to give evidence on my behalf. i find that there is no one in the court to whom i can appeal with any hope of success. but, my lord, in the room behind this court there is a child sitting, a girl with fair hair, probably your lordship's daughter. allow me to call her as a witness, allow her to test the glasses and say what she sees through them, and then you will find that these glasses do alter and change things in a surprising way to those who can use them "i don't know how you knew it" broke in the judge "but my daughter is in my room waiting for me, and what you s

allow me to call her as a witness, allow her to test the glasses and say what she sees through them, and then you will find that these glasses do alter and change things in a surprising way to those who can use them "i don't know how you knew it" broke in the judge "but my daughter is in my room waiting for me, and what you say seems to have some sense in it. but it is entirely unusual to call a child, and i don't know that i have any right to allow it. still, i don't want you to feel that you have not had every opportunity of clearing yourself; so, if the jury consent, i am quite willing that they should hear what this new witness may have to say "we are willing to hear the witness" said the foreman "but really, your lordship, our minds are made up about the case. 84 the next moment, the

hild, and i don't know that i have any right to allow it. still, i don't want you to feel that you have not had every opportunity of clearing yourself; so, if the jury consent, i am quite willing that they should hear what this new witness may have to say "we are willing to hear the witness" said the foreman "but really, your lordship, our minds are made up about the case. 84 the next moment, the child came into the court- a girl of thirteen or fourteen, with a bright, intelligent face, a sort of shy fear troubling the directness of her approach "i want you to look through a pair of spectacles, my child" said penry to her "and tell us just what you see through them" and, as he spoke, he peered at her in his strange way, as if judging her eyes. he then selected a pair of glasses and handed

he court- a girl of thirteen or fourteen, with a bright, intelligent face, a sort of shy fear troubling the directness of her approach "i want you to look through a pair of spectacles, my child" said penry to her "and tell us just what you see through them" and, as he spoke, he peered at her in his strange way, as if judging her eyes. he then selected a pair of glasses and handed them to her. the child put them on and looked round the court, and then cried out suddenly "oh, what strange people; and how ugly they all are. all ugly, except you who gave me the glasses; you are beautiful" turning hastily round, she looked at her father and added "oh, papa, you are- oh" and she took off the glasses quickly while a burning flush spread over her face "i don't like these glasses" she said indignan

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lies hidden in every human brain, it is generated with every pulsation of every human heart, it is the prerogative of every being, and the sole mover in the world of men. there is no idea or thought, there is no deed, whether good or gad, accomplished in this world, but that supreme energy, that steam- power of our mental mechanism, is the mover and the cause. it is by use of this energy that the child learns how to speak; it is by its power that christ could bring sorrow into thousands of lives; it is by this power that the buddha conquered the hearts of one-third of men; it is by that force that so many have followed him on the way which he declared- the nirv na marga, the way to the unutterable peace. the name of that power is mental concentration, and there is nothing in this world, wh

of opposing sankh ras) are checked, the leakages (asavas, a word commonly translated corruptions, means literally leakages "i.e, leakages though wrong channels of the energy of the being) are assuaged, and the mind concentrates itself by the concentration of the neighbourhood degree.3 now let us see how these sankh ras, these working parts of our mental mechanism, first come into being. look at a child leaning how to talk. the child hears a sound, and this sound the child learns to connect by association with a definite idea. by the power of its mental concentration the child seizes on that sound, by its imitative group of sankh ras it repeats that sound, and by another effort of concentration it impresses the idea of that sound on some cortical cell of its brain, where it remains as a fai

und, by its imitative group of sankh ras it repeats that sound, and by another effort of concentration it impresses the idea of that sound on some cortical cell of its brain, where it remains as a faint sankh ra, ready to be called up when required. then, one time, occasion arises which recalls the idea that sound represents- it has need to make that sound in order to get some desired object. the child concentrates its mind with all its power on the memorising cortex of its brain, until that faint sankh ra, that manner of mind-echo of the sound that lurks in the little brain-cell is discovered, and, like a stretched string played upon by the wind, the cell yields up to the mind 37 a faint repetition of the sound-idea 2 the mental reflex or nimitta, is the result of the practice of certain

ta, is the result of the practice of certain forms of samadhi. for a detailed account see uisuddhi magga. 3 visuddhi magga, iv. there are two degrees of mental concentration, termed "neighbourhood-concentration" and "attainment-concentration" respectively. which caused it. by another effort of concentration, now removed from the memorising area and shifted to the speaking centre in the brain, the child's vocal chords tighten in the particular way requisite to the production of that sound; the muscles of lips and throat and tongue perform the necessary movements; the breathing apparatus is controlled, so that just the right quantity of air passes over the vocal chords; and as the child speaks it repeats the word it had formerly learnt to associate with the object of its present desire. such

; the muscles of lips and throat and tongue perform the necessary movements; the breathing apparatus is controlled, so that just the right quantity of air passes over the vocal chords; and as the child speaks it repeats the word it had formerly learnt to associate with the object of its present desire. such is the process of the formation of a sankh ra. the more frequently that idea recurs to the child, the more often does it have to go through the processes involved- the more often, in a word, has the mind of the child to perform mental concentration,or samadhi, upon that particular series of mental and muscular movements, the more powerful does the set of sankh'aras involved become, till the child will recall the necessary sound- diea, will go through all those complex movements of the o

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inguished: let the darkness cover all things: for my father goeth forth to seek a spouse to replace her who is fallen and defiled. seal the book with the seals of the stars concealed: for 3 the rivers have rushed together and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shall bring forth an universe of darkness, whence shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered with the clouds of night. the end! the end! the end: for the eye of

"no! no! no! all is changed; all is confounded; naught is ordered: the white is stained with blood: the black is kissed of the christ! return! return! it is a new chaos that thou findest here: chaos for thee: for us it is the skeleton of a new truth" i said: tell me this truth: for i have conjured ye by the mighty names of god, the which ye cannot but obey. the voice said: light is consumed as a child in the womb of its mother to develop itself anew. but pain and sorrow infinite, and darkness are invoked. for this child riseth up within his mother and doth crucify himself within her bosom. he extendeth his arms in the arms of his mother and the light becometh fivefold1. lux in luce, christus in cruce; deo duce sempiterno. and be the glory for ever and ever unto the most high god, amen! th

ful and ploughing is laborious and age is weariness. thou shalt be vexed by dispersion. but now, if the sun arise, fold thou thine arms; then shall god smite thee into a pillar of salt. look not so deeply into words and letters; for this mystery hath been hidden by the alchemists. compose the sevenfold into a fourfold regimen; and when thou hast understood thou mayest make symbols; but by playing child's games with symbols thou shalt never understand. thou hast the signs; thou hast the words; but there are many things that are not in my power, who am but the warden of the 28th aethyr. now my name thou shalt obtain in this wise. of the three angels of the aethyr, thou shalt write the names from right to left and from left to right and from right to left, and these are the holy letters: the

usion. yea, these be the great illusions beyond life and space and time. let thy lips blister with my words! are they not meteors in thy brain? back, back from the face of the accursed one, who am i; back into the night of my father, into the silence; for all that ye deem right is left, forward is backward, upward is downward. i am the great god adored of the holy ones. yet am i the accursed one, child of the elements and not their father. o my mother! wilt thou not have pity upon me? wilt thou not shield me? for i am naked, i am manifest, i am profane. o my father! wilt not thou withdraw me? i am extended, i am double, i am profane. woe, woe unto me! these are they that hear not prayer. it is i that have heard all prayer alway, and there is none to answer "me" woe unto me! woe unto me! ac

i am he that swalloweth up death and victory. i have slain the crown d goat, and drunk up the great sea. like the ash of dried leaves the worlds are blown before me. thou hast passed by me, and thou hast not known me. woe unto thee, that i have not devoured thee altogether! on my head is the crown, 419 rays far-darting. and my body is the body of the snake, and my soul is the soul of the crowned child. though an angel in white robes leadeth me, who shall ride upon me but the woman of abominations? who is the beast? am not i one more than he? in 22 his hand is a sword that is a book. in his hand is a spear that is a cup of fornication. upon his mouth is set the great and terrible seal. and he hath the secret of v. his ten horns spring from five points, and his eight heads are as the chario

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evidently the introduction of the cascara into my sensitive aura made its action instantaneous. my breathing passages were none too clear, either; i have evidently taken a chill. now, o, my lord adonai, thou self-glittering one, wilt thou not manifest unto thy chosen one? for see 73 me! i am as a little white dove trembling upon thine altar, its throat stretched out to the knife. i am as a young child bought in the slave market and night is fallen! i await thee, o my lord, with a great longing, stronger than life; yet am i as patient as death. there was a certain darwesh whose turban a thief stole. but when they said to him,"see! he hath taken the road to damascus! that holy man answered, as he went quietly to the cemetery,"i will await him here! so, therefore, there is one place, o thou

as rowed himself completely out; in the language of the tarot, when the magus has become the fool. but for my faith in the ritual dclxxi. i should be at the end of my spells. well? we shall see in the upshot. 1.25. i really almost begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging myself, as it were) perfectly sure of him in the simple non-assertive way that a child is sure of its mother, in a state of pleased expectancy, my thoughts quite suppressed in an intent listening, as it were for the noise of the wind of his chariot, as it were for the rustle of his wings. for lo! through the heaven of nu he rideth in his chariot soon, soon he will be here! into this state of listening come certain curious things formless flittings, i know not what. also, wha

ngs, i know not what. also, what i used to call "telephone-cross" voices voices of strange people saying quite absurd commonplace things "here, let's feel it!"what about lunch?"so i said to him: did you and so on; just as if one were overhearing a conversation in a railway carriage. i beheld also kephra, the beetle god, the glory of midnight. but let me compose myself again to sleep, as did the child samuel. if he should choose to come, he can easily awaken me. 76 3.35. i have been asleep a good deal one long dream in which p--t, lord m--y of b--n and my wife are all staying with me in my mother's house. my room the old room, with one page torn out for i conceived it as part of a book, somehow! oh such a lot of this dream! most of it clearly due to obvious sources i don't see where lo

ini are implied by this) and this ek grata is the little cloud like a hand (yod, the lingam of great shiva) and, though i catch up my robe and run before the chariot of the king into jezreel, it may be 91 that before i reach those gates the whole sky may be one black flame of thundercloud, and the violet swords of the lightning may split asunder its heavy womb, and the rain, laughing like a young child, may dance upon the desert! 12.58. the light beginneth to dawn upon the path, so that i see a little better where i stand. this whole journey seems under some other formula than iao perhaps a pentagram formula with which i am not clearly acquainted. if i knew the word of the grade, i could foretell things: but i don't. i think i will read through the whole record to date and see if i can fi

the evidence, carefully considered, one would pronounce for the mystic theory. one should add a curious omen. on sitting down for the great struggle (11.14) john st. john found a nail upon the floor, at his feet. now a nail is vau in hebrew, and the tarot trump corresponding to vau is the hierophant or initiator whereby is o. m. greatly comforted. so poor a thing hath he become! even as a little child groping feebly for the breast of its mother, so gropeth thy little child after thee, o thou self- glittering one! 12.55. he hath read through days viii. and ix. he is too tired to understand what he reads. he will, despite of all, do a little pranayama, and then sleep, ever willing adonai. for pranayama with its intense physical strain is a great medicine for the mind. even as the long trail

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" in upper tooting lamenting her "demised husband" whilst she counts the halfpence he has left behind him in his trouser pockets. if there is going to be a flood, let it be grand, typhoonic, torrential; do not let others pass by us and say "really, my dear, what an insalubrious odour" the savage babe being born is taught the myths of his tribe, that uncorrupted are beautiful enough; the civilised child the myths of his nation, that corrupted are merely bestial, and are as rigid as the former are elastic. the savage youth passes through one great ordeal- the struggle with nature: the civilised through another- the struggle with reason. the one is taught the hero tales of his forefathers, the other the platitudes of the schools, which luckily are always a few decades behind the ideas current

study of the alchemistic philosophers. poring over paracelsus, benedictus figulus, eugenius and eirenaeus philalethes, he sought the alchemical azoth, the catholicon, the sperm of the world, that universal medicine in which is contained all other medicines and the first principle of all substances. in agony and joy he sought to fix the volatile, and transmute the formless human race into the dual child of the mystic cross of light, that is to say, to solve the problem of the perfect man. fludd, bonaventura, lully, valentinus, flamel, geber, plotinus, ammonius, iamblichus and dionysius were all devoured with the avidity and greed which youth alone possesses; there was no halting here"'now, master, take a little rest- not he (caution redoubled, step two abreast, the way winds narrowly) not a

t it is the sentinel who actually prepares the candidate; whose body is now surrounded by a triple cord to show the restriction of the powers of nature; and it is triple to show the white triangle of the three supernals. his eyes are also bandaged, symbolising that the light of the natural world is but as darkness compared with the radiance of the light divine. the ritual then continues "hedemon "child of earth! arise, and enter into the path of darkness" the "hierophant" then gives his permission, ordering the stolistes and dadouchos to assist the kerux in the reception; but the kerux bars the way saying "child of earth! unpurified and unconsecrated! thou canst not enter our sacred hall" whereupon the stolistes purifies the candidate by water, and the dadouchos consecrates him by fire. th

m a world which he is beginning to 17 z. 1. 18 the following explanatory remarks on the admission and ceremony of the neophyte are taken from the ms. called z. 3. lead unto the knowledge of its governing angel. as it is written 'the lightning lighteneth out of the east and flameth even unto the west, even so shall be the coming of the son of man" the candidate during the ceremony is addressed as "child of earth" as representing the earthly and material nature of the natural man: he who cometh forward from the darkness of malkuth to strive to regain knowledge of the light. therefore it is that the path of the initiate is called the path of darkness; for it is but darkness and foolishness to the natural man. the "hierophant" giving his permission to the kerux to admit the candidate, seals th

sphere when the ten sephiroth are projected therein; so also are there four separate consecrations of the candidate" the reception and consecration takes place in the black portion of malkuth; when it is finished the candidate is conducted to the foot of the altar, the citrine portion of malkuth, and the part receiving the impact of the middle pillar. the "hierophant" then says to the candidate "child of earth! wherefore hast thou come to request admission to this order" the "hegemon" answers for the candidate "my soul is wandering in the darkness seeking for the light of occult knowledge, and i believe that in this order the knowledge of that light may be obtained" whereupon the "hierophant" asks the candidate whether he is willing "in the presence of this assembly to take a great and so

ALEISTER CROWLEY EQUINOX EQ I 2 3

know for for a better use of their faculties" certain" no name of author was to be seen "in the fourth compartment" was a little framed picture, and though i examined it very closely i was not able at first to realize what the subject of the picture was. from a shallow little boat a gigantic snake was seen to emerge, fiercely staring, and on the opposite corner was a round black spot. as, when a child throws a stone in a river, the waves extend farther and farther, shunning the bruises which the child has inflicted upon them, in a like manner waver of a grey lighter and lighter as they extended towards the snake were painted in methodically eccentric gyrations. the last wave was almost white, and stopped at the head of the monster "in the fifth compartment" was a skull "in the sixth compa

is knife, and sank it in his stomach. it was not very pleasant for me to see his blood running black and hot on the sand; but i had to perform this execution, owing to his obstinacy. it was safer to destroy my understudy, as i had called him till then in my happy thoughts, and try afterwards to get another one to fill his place. his 380 hint about my wives suggested to me that i might soon have a child whom i could bring up in the idea that he was to take my place. i could also shape an infant better than an old seaman. so i left him to the whales and other fishes, and proceeded towards the oasis. the two wives he had spoken of were the same women who caused my last illness. but their sweet smile prevented me from using any abusive language, which, in fact, they could not understand. well

amed percy and sidney! it must be a great help to a master of arts in attaining a second edition if he can pat his own musings on the back at psychological moments with such interpolations as"'yes' said percy 'i like that thought" the clumps of quotations at the commencement of the various chapters read on occasion rather incongruously. for instance, in front of chapter xiv"'jesus called a little child unto him- matthew xviii. 2'"uncle tom" said eva "i'm going there 'uncle tom's cabin" norman roe. 392 stewed prunes and prism: the tennyson centenary the judicious may possibly wonder why one should dig so deep into the tumulus of oblivion to rescue (though but for execration) the bones of so very dead a dog as alfred tennyson. but the truth is not so near the surface. he can hardly be called

rarely see so tremendous a vision as that of a mountain without emotion of terror and wonder and rejoicing. tennyson sees it as a mere sight- he ticks it off in his baedeker. he sees the dolly side of everything. everything he touches becomes petty, false, weak, a mirage. he degrades the courteous gawain to a vulgar lecher- but his lechery is as mild as an old maid's patience; he ruins women as a child plucks a daisy. lancelot commits adultery with kind gloves on; and enoch arden moralises like a sunday-school teacher at a village treat. in the mouth of this soft-spoken counter-jumper the wildest words take on the smoothest sense. by sheer dint of cadence. 396 "dragons of the prime that tare each other in their slime" sounds less terrible than a dog-fight "nature, red in tooth and claw wit

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

t of what abramelin the mage calls the knowledge and conversation of the holy guardian angel, another (and less metaphysically pretentious) way of speaking of the "higher self" or "genius" it is indeed but a low aspect, for in truth the phenomenon pertains to vin n anam. yet in simpler souls this peculiar grace condescends- may one say- to this level, just as a father may join in the games of his child, thus gaining its sympathy and confidence as a basis for a higher union. xv "the mind of the father riding on the subtle guiders which glitter with the inflexible tracings of relentless fire "the oracles assert that the types of characters and of other divine visions appear in the ether (or astral light" zoroaster "san n a- chief among the phenomena of san n a, in the case of the beginner tr

object of his meditation (perhaps his own heart) and these disappearing, vishnu appears. it is not that the yogi perceives vishnu<symbols when he ought to have been in vin n anam (chap. xi. it is quite essential to change the subject of the sentence. thus the autobiography of a mystic would run: foetus, babe, child, boy, youth, man, 418. there is no personal identity as a link between the man who is on the brink of "attainment" and the being who arises in him, annihilating him, and whom he subsequently remembers as his "gemius> the yogi is gone, just as the 77 hydrogen is gone. it is not that the heart has become vishnu, or that vishnu has filled the heart. the heart is gone, just as the chlorine is go

nd that which combines, denies, and transcends them both. words are cheap! xviii "in this the things without figure are figured "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celes- tial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion "but god is he having the head of the hawk- zoroaster "vin n anam- if hashish-analogy be able to assist us here

ay be that an outsider may pull off the big thing- agnosco! still, i advise people to work at it. perhaps the most direct method is that of sitting in your ajna chakra (that point in your brain where thoughts rise, a point to be discovered and rendered self-conscious by repeated 82 experiment) and without thinking of anything whatever, killing the thoughts as they rise with a single smack, like a child killing flies. the difficulty is of course to kill them without thinking of the killing, which thought is naturally just as bad as any other thought. i never got any good out of this method myself. it may, i believe, happen with fair frequency that in the course of any advanced meditation or invocation this particular type of spiritual experience may suddenly arise without apparent cause. an

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face the east: projecting unto the place of the throne of the east the astral double, and say from thence] the voice of my higher soul said unto me: let me enter the path of darkness: peradventure "thus" may i obtain the light! i am the only being in an abyss of darkness: from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answer d unto my soul: child of earth! the light shineth in the darkness; but the darkness comprehendeth it not [now formulate before thee a great angel torch-bearer saying] arise! shine! for thy light is come! 201 [pass round the temple to the south, face west and halt: formulate the ideal20 of divine mercy: and then that of divine justice: aspiring with all thy heart unto each, and say] come unto me! o lord of love an

rkness: and above in heaven in unnameable glory. let me enter, o gate of the west [pass to south-west and project astral. then saith the guardian of the gate of the west] thou canst not pass by me, saith the guardian of the west: except thou canst tell me my name [saith the aspirant] darkness is thy name: thou art the great one of the paths of the shades [saith the great one of the night of time] child of earth! remember that fear is failure: be thou therefore without fear: for in the heart of the coward, virtue abideth not! thou has known me now, so pass thou on [pass to the north, and exalt again thy mind unto the contemplation of the mercy and justice of our god, repeating the foregoing prayers; then say] purify me with hyssop and i shall be clean: wash me and i shall be whiter than sno

-east, project double to the place of the throne of the east, saying] thou canst not pass by me, saith the guardian of the east, except thou canst tell me my name [saith the aspirant "light dawning in the darkness" is thy name: the light of a golden day [saith the osiris] 20 these are the two pillars of the tree of life; the first containing the sephira chesed, and the second the sephira geburah. child of earth! remember that unbalanced force is evil: unbalanced mercy is but weakness, unbalanced severity is but cruelty and oppression. thou hast known me now: so pass thou on unto the cubical altar of the universe [pass to the west of the altar, project astral to between the pillars, kneel at altar and repeat in astral "the prayer of osiris" lord of the universe, the vast and the mighty one!

4= 12. at 106 he dies (106 is "attained" and hb:nun-final hb:vau hb:nun scorpio. the symbolism of 120 having been accomplished, his tomb is found. this is the tomb of the postulant (note geomantic angelic symbolism of iao and inri) the l sign is the svastika (see z in 0= 0 ritual for meaning) also svastika hath 17 squares showing iao synthetical.23 and the svastika includeth the cross "even as a child in the womb of its mother to develop itself anew &c &c (cry of 29th aethyr.)24 the cubical svastika hath 78 faces= tarot and mezla. it is also hb:aleph= air and zero. it shows the initiation of a whirling force. the v sign is that of apophis and typhon. it is the y of pythagoras; it is the arms flung up of the drowning man and therefore= 12th key and hb:mem. it is also the horns of the media

iation of the ego, refusing devachan27 and reassuming incarnation: not to the renunciation of nirvana, which the mere purified man as such is not entitled to. note also that postulant himself now rebukes da th as the second adept did for him in the first point. at this moment the aspirant is not longer dead; he enters again the earth-life, for it is the reincarnation of the soul. but he is as the child unconscious of the adept within him, and knoweth it not. he riseth not yet glorified, but as still upon the cross. themis now takes the cup, or lotus, and dagger, or cross, and the death symbol is dipped in the resurrection symbol, and the marks of lvx are again imprinted on him, as if to seal the prayer of the second adept. the postulant now takes the rose cross and lifts it (as before for

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irst my young heart stirred within me at the sound of the trumpet_ perchance of israfel_ and leapt to grasp with profane hands the holy grail, it was to mr. waite that i wrote for instruction, it was from him that came the first words of help and comfort that i ever had from mortal man. in all these years i have met him but once, and then within a certain veil; yet still i can go to his book as a child to his father, without diffidence or doubt; and indeed he can communicate the sacrament, the wafer of his thought, the wine of his music. and if in earthly things the instructions of his master seem contrary to those of mine, at the end it is all one. shall we cry out if caesar for his pleasure commandeth his servants to take one the spear and the other the net, and slay each other? is not s

e similar in thought and tone to those published in england by the rationalist press association" if so "viva alfonso" the hand of god. by grant allen. 6"d" grant allan is always exciting, and this posthumous volume of essays quite keeps up his reputation of being the g. a. henty of rationalism. we remember reading "the woman who did" a dozen and more years ago now, shortly after having closed "a child of the age_ both in the delightful keynote series. and what a difference! rosy howlet, a lazy rosebud, a little sweetheart and nothing else, but herminia barton_ lower tooting with a dash of clement's inn "as beneath so above" history of chemistry. by sir edward thorpe, r.p.a. vol. i. 1"s" history of astronomy. by george forbes, r.p.a. 1"s" excellent! in every way excellent! after munching t

n thine hip, o thou flashing god, as a black mother of the south country carrieth her babe. whence i shall reach my lips to thy pap, and sucking out thy stars, shed them in these adorations upon the earth. 8 9. moreover, o god my god, thou who hast cloven me with thine amethystine phallus, with thy phallus adamantine, with thy phallus of gold and ivory! thus am i cleft in twain as two halves of a child that is split asunder by the sword of the eunuchs, and mine adorations are divided, and one contendeth against his brother. unite thou me even as a split tree that closeth itself again upon the axe, that my song of praise unto thee may be one song! 10. for i am thy chosen virgin, o my god! exalt thou me unto the throne of the mother, unto the garden of supernal dew, unto the unutterable sea!

urple nipples of the storm. 5. o thou crown d giant among great giants, thou crimson-sworded soldier of war! yea, as i battle with thee, thou masterest me as a lion that slayeth a babe that is cradled in lilies. 10 6. o thou shadowy vista of darkness, thou cryptic book of the fir-clad hills! yea, as i search the key of thy house i find my hope but as a rushlight sheltered in the hands of a little child. 7. o thou great labour of the firmament, thou tempest-tossed roaring of the aires! yea, as i sink in the depths of thine affliction, mine anguish is but as the smile on the lips of a sleeping babe. 8. o thou depths of the inconceivable, thou cryptic, unutterable god! yea, as i attempt to understand thee, my wisdom is but as an abacus in the lap of an aged man. 9. o thou transfigured dream o

w of my mother, and the threshold of my home, and all the labour of my father's hands; so that i may be led unto the mansion of thy light, and be consumed in the unutterable joy of thine everlasting rapture. 7. o my god, thou mighty one, thou creator of all things, i renounce unto thee the yearning for paradise, and the dark fear of hell, and the feast of the corruption of the grave; so that as a child i may be led unto thy kingdom, and be consumed in the unutterable joy of thine everlasting rapture. 8. o my god, thou mighty one, thou creator of all things, i renounce unto thee the moonlit peaks of the mountains, and the arrow-shapen kiss of the firs, and all the travail of the winds; so that i may be lost on the summit of thy glory, and be consumed in the unutterable joy of thine everlast

ALEISTER CROWLEY EQUINOX EQ I 3

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

ose-but! ever new leaps the next petal to the view. what binds them by desire? disease most dire of direful destiny's! olympas. i have abandoned all to tread the brilliant pathway overhead! marsyas. easy to say. to abandon all, all must be first loved and possessed. nor thou nor i have burst the thrall. all_ as i offered half in jest, sceptic_ was torn away from me. not without pain! they slew my child, dragged my wife down to infamy loathlier than death, drove to the wild my tortured body, stripped me of wealth, health, youth, beauty, ardour, love. thou has abandoned all? then try a speck of dust within the eye! olympas. but that is different! 33 marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans

ll its focussed light and heat charred "all i am" the rune's complete when "all i shall be" flashes by like a shadow on the sky. then i dropped my reasoning. vacant and accursed thing! by my will i swept away the web of metaphysic, smiled at the blind labyrinth, where the grey old snake of madness wove his wild curse! as i trod the trackless way through sunless gorges of cathay, i became a little child. by nameless rivers, swirling through 36 chasms, a fantastic blue, month by month, on barren hills, in burning heat, in bitter chills, tropic forest, tartar snow, smaragdine archipelago, see me_ led by some wise hand that i did not understand. morn and noon and eve and night i, the forlorn eremite, called on him with mild devotion, as the dew-drop woos the ocean. in my wanderings i came to a

rf, with water slaked the burning maw; rolling within the boiling surf, they caught the brine in eye and jaw. they roared and rushed with tangled mane to rape and ruin in the rain. the hours flew by all swift and red; they gorged, they slept within the shade: they yelled in fear with muffled head when thunder made them sore afraid. loud laughed the gods to see the wild mad glory of their weanling child. a flash of long-forgotten light_ i found again the men of old, the wondering children of the night, the ravagers of hill and wold_ our sane, strong, savage satyr-sires. in whom were born the artist-fires. the scorching sun, the sleeping moon, the yelling wind that clave the trees, the monsters that they fled, the croon of squaws with babes upon their knees, the wet woods' call, the insisten

ng to render it physically visible; repeat speeches of hierophant and hegemon. n. same as l. o. same as m. p. pass to east of altar, formulating the form as near in the proportion of the neophyte as may be. now address a solemn invocation and conjuration by divine and other names appropriate to render the form fitting for the transformation thereunto. q. remain at east of altar, address the form "child of earth &c, endeavouring now to see it physically; then at the words "we receive thee &c, he draws the form towards him so as to envelop him, being very careful at the same time to invoke the divine light by the rehearsal of the mystic words. r. still keeping himself in the form the magician says "before all magical manifestation cometh the knowledge of the divine light" he then moves to th

ALEISTER CROWLEY EQUINOX EQ I 4 2

e my phemie happily mated before i lay my old bones in the grave. euphemia. but i don't love him. he's a quirk. ossory. tut! nonsense! appetite comes with eating. euphemia. but i don't care for "hors d'oeuvre" ossory. euphemia, this is a very serious matter for your poor old father. euphemia. what have you got to do with it? really, father- ossory. i have everything to do with it. the fact is, my child- here! i'll make a clean breast of it. i've been gambling, and things have gone wrong. only temporarily, of course, you understand. only temporarily. but- oh, if i had only kept out of fidos! euphemia. is it a dog["whistles] here, fido, fido! trust, doogie, trust! 228 ossory. that's it! they won't trust, those dogs! to put it short["a "spasm of agony crosses his face- good lord alive "i'm" s

decent young fellow, little delhomme. i can borrow half a million from him if i want it; but i don't care to unless- unless things- unless you- euphemia. i'm the goods, am i? you old bear! ossory. i know, phemie, i know. it's those damned bulls on wall street! how could i foresee- euphemia. at least you might have foreseen that i was not a bale of cotton. ossory. but i shall be hammered, my dear child. we shall all have to go to the workhouse! euphemia["coldly. i thought mamma had three thousand a year of her own. ossory. that's just what i say. the workhouse! euphemia. my dear father, i really can't pity you. i think you're a fool, and you've insulted me. good morning["she goes out" ossory. oh, the disgrace of it, the shame of it! she little knows- how will the receiver look at that gala

give me the secret? what is the secret [todd "whispers in his ear" why, thanks, thanks! what a fool i have been! i have always known who you were, of course, but how could i guess you had the key of things? simple as a b c- or, rather, as a! and nothing to pay after all "for of all gods you only love not gifts["ushers" todd "to the door] i follow you [todd "smiles kindly on him. they go out["the child turns; and, finding himself alone, begins to cry" charley. my nice man has gone away. old todd has taken him away. i think i hate that old todd["enter" todd. 234 i hate you! i hate you! where is my nice man [todd "whispers in his ear" oh, i see. it is when people get to be grown-ups that they don't like you any more. but i like you, mr. todd. carry me pick-a-back [todd "takes" charley "on hi

ieking into the fiery cradle. i sought in my torture to scale the bars; they slipped from my grasp and under my feet like the smoothest icicles. through increasing grades of agony i lay unconsumed, tossing from side to side with the rocking of the dreadful engine, and still above me pealed the chant of blasphemy, and the eyes of demoniac sarcasm smiled at me in mockery of a mother's gaze upon her child "let us sing him" said one of the fiends to the other "the lullaby of hell" the blasphemy now changed into an awful word-picturing of eternity, unveiling what it was, and dwelling with raptures of malice upon its infinitude, its sublimity of growing pain, and its privation of all fixed points which might mark it into divisions. by emblems common to all language rather than by any vocal words

k by lightning, sprawled, a corpse. she looked down lazily through half-shut eyes whit that smile of hers that was a snarl. francis bendick. 280 ehe! a drop from the sponge of knowledge. a "characters" simplex. simplicior. simplicissimus. the mob of the philistines. simplex. behold, o men: a tree deep-rooted- a hundred branches from the mighty trunk, and on each branch a hundred leaves- an axe- a child- a hand- a will! the mob. down with the old tree! simplex["unperturbed] and oh, he, ho, the will so powerful (after one million years the tree fell) see the result: toys, toys, toys, toys! simplicissimus["dobmatic] the spirit of persistency unborn. the mob. down with the lords! 281 simplex. behold again: an empty well- a crystal pure- a dry sea- birds- a dead bird, a live bird, a phoenix- a

ALEISTER CROWLEY EQUINOX EQ I 4 3

er he slayeth, and burneth all that encampment. iii. sir palamede is besieged in his castle by severn mouth, and his wife and son are slain. iv. hearing that his fall is to be but the prelude to an attack of camelot, he maketh a desperate night sortie, and will traverse the wilds of wales. v. at the end of his resources among the welsh mountains, he is compelled to put to death his only remaining child. by this sacrifice he saves the world of chivalry. vi. he having become an holy hermit, a certain dwarf, splendidly clothed, cometh to arthur's court, bearing tidings of a questing beast. the knights fail to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him t

as evangelical. her he hewed in pieces. v xiii. at naples he thinketh of the beast as author of evil, because free of will. the beast, starting up, is slain by him with a poisoned arrow; but at the moment of its death it is reborn from the knight's own belly. xiv. at rome he meeteth a red robber in a hat, who speaketh nobly of it as of a king-dove-lamb. he chaseth and slayeth it; it proves but a child's toy. xv. in a tuscan grove he findeth, from the antics of a satyr, that the gods sill dwell with men. mistaking orgasm for ecstasty, he is found ridiculous. xvi. baiting for it with gilded corn in a moonlit vale of spain, he findeth the bait stolen by bermin. xvii. in crete a metaphysician weaveth a labyrinth. sir palamede compelleth him to pursue the quarry in this same fashion. running l

ny a myriad heathen spears march northward at the earliest light. falls thy last comrade at thy feet, o lordly-souled sir palamede? tearing the savage from his seat, he leaps upon a coal-black steed. he gallops raging through the press: the affrighted heathen fear his eye. there madness gleams, there masterless the whirling sword shrieks shrill and high. the shrink, he gallops. closely clings the child slung at his waist; and he heeds nought, but gallops wide, and sings wild war-songs, chants of gramarye! 13 sir palamded the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. nor grass, nor corn, delight

espair, the world upon his speed, drive (like a lion from his den whom hunger hunts) the man at need, sir palamede the saracen. 14 v sir palamede the saracen hath cast his sword and arms aside. to save the world of goodly men, he sets his teeth to ride- to ride! three days: the black horse drops and dies. the trappings furnish them a fire, the beast a meal. with dreadful eyes stare into death the child, the sire. six days: the gaunt and gallant knight sees hateful visions in the day. where are the antient speed and might were wont to animate that clay? nine days; they stumble on; no more his strength avails to bear the child. still hangs the mist, and still before yawns the immeasurable wild. twelve days: the end. afar he spies the mountains stooping to the plain; a little splash of sunlig

e day. where are the antient speed and might were wont to animate that clay? nine days; they stumble on; no more his strength avails to bear the child. still hangs the mist, and still before yawns the immeasurable wild. twelve days: the end. afar he spies the mountains stooping to the plain; a little splash of sunlight lies beyond the everlasting rain. 15 his strength is done; he cannot stir. the child complains- how feebly now! his eyes are blank; he looks at her; the cold sweat gathers on his brow. to save the world- three days away! his life in knighthood's life is furled, and knighthood's life in his- to-day- his darling staked against the world! will he die there, his task undone? or dare he live, at such a cost? he cries against the impassive sun: the world is dim, is all but lost. w

ALEISTER CROWLEY EQUINOX EQ I 4

thou as the sunlight through the corn-fields, bright as the sun-dawn on the snow-clad mountains, slow as the voice of the great green gliding river. calmly in thy silence am i come to rest me, now from the world the light hath slowly faded; i have left the groves of pan that i might gaze upon thee, gaze upon the virgin that before time was begotten, mother of chronos, and the old gods before him, child of the womb of the silence, whose father is the unknown breath of the most secret goddess, whose name whoso hath heard is smitten to madness "now do i come before thee in thy temple, with offerings from the oak-woods and the breath of the water that girds the earth with a girdle of green starlight; and all the austerity of the brooding summer, and all the wonder of the starlit spaces that st

there is vengeance and triumph at last of maat in ra-hoor-khut and in hoor-pa-kraat! twins they shall rise; being twins they are one, the lord of the sword and the son of the sun! silence, coeval colleague of the voice, the plumes of amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt

to a savage, but it is quite conceivable that he might be able to teach him how to vaccinate himself or another; which would be after all the chief point gained. similarly the yogi says: i have arrived at a state of superconsciousness (sam dhi) and you, my friend, are not only blind, deaf and dumb, and a savage, but the son of a pig into the bargain. you are totally immersed in darkness (tamas; a child of ignorance (avidy, and the offspring of illusion (m y; as mad, insane and idiotic as those unfortunates you lock up in your asylums to convince you, as one of you yourselves has very justly remarked, that you are not all raving mad. for you consider not only one thing, which you insult by calling god, but all things, to be real; and anything which has the slightest odour of reality about i

e "ding an sich; what is the alpha upsilon tau omicron chi alpha theta alpha upsilon tau omicron; what is the atman? that the thing which we perceive and experience is not 53 the "thing in itself" is very certain, for it is only what "we see" yet nevertheless we renounce this as being absurd, or not renouncing it, at least do not live up to our assertion; for, we name that which is a reality to a child, and a deceit or illusion to a man, an apparition or a shadow. thus, little by little, we beget a new reality upon the old reality, a new falsehood upon the old falsehood, namely, that the thing we see is "an illusion" and is not "a reality" seldom considering that the true difference between the one and the other is but the difference of name. then after a little do we begin to believe in "

it were, ad stop it wandering outwardly, and then to concentrate all its powers upon itself, are the methods adopted by the yogi in opening the closed eye which sleeps in the hear to every one of us, and to create this will to will. by doing so he ultimately comes face to face with something which is indestructible, on account of it being uncreatable, and which knows no dissatisfaction. 68 every child is aware that the mind possesses a power known as the reflective faculty. we hear ourselves talk; and we stand apart and see ourselves work and think. we stand aside from ourselves and anxiously or fearlessly watch and criticize our lives. there are two persons in us- the thinker (or the worker) and the seer. the unwinding of the hoodwink from the eyes of the seer, for in most men the seer i

ALEISTER CROWLEY EQUINOX EQ I 6 2

n, summon the guests to the banquet of the father of the gods [typhon "draws aside veil as" ganymede "begins his dance. lights down] hermanubis. welcome to the banquet of the father of the gods! bear the bowls of libation("done. be silent and secret! for it is by stealth that we are here assembled. know that saturn hath been deceived, having swallowed a black stone, thinking it to be his son, the child jupiter. but jupiter is here enthroned, and shall overthrow his father. beware then lest ye break silence- until jupiter be ready to make war! typhon. him that speaketh will i slay forthright["a long pause" 23 part ii centrum in centri trigono 1. sphinx 1. hermanubis 1. typhon 1. typhon. hail unto thee, thou great god hermanubis! art thou not the messenger of jupiter? hermanubis. hail unto t

ess in the morning mouth. autonoe. o mouth of ripe red sunny grapes! god! god! evoe! dwell! abide! agave. i feel the wings of love, of mystery; they waft soft streams of night air to my heated breast and brow. maenads. he comes! he comes! agave. silence, o girls, and peace! the god's most holy presence asks the hymn, the solemn hymn, the hymn of agony, lest, in the air of glory that surrounds the child of semele, we lose the earth and corporal presence of the zeus-begot. autonoe. yea, sisters, raise the chant of riot! lift your wine-sweet voices, move your wine-stained limbs in joyful invocation! maenads. ay, we sing. agave. hail, child of semele! to her as unto thee be reverence, be deity, be immortality! shame! treachery of the spouse of the olympian house, hera! thy grim device against

sing. agave. hail, child of semele! to her as unto thee be reverence, be deity, be immortality! shame! treachery of the spouse of the olympian house, hera! thy grim device against the sweet carouse! lo! in red roar and flame did zeus descend! what claim to feel the immortal fire had then the theban dame! 37 caught in that fiery wave, her love and life she gave with one last kissing cry the unborn child to save. and thou, o zeus, the sire of bromius- hunter dire- didst snatch the unborn babe from that olympian fire: in thine own thigh most holy that offspring melancholy didst hide, didst feed, on light, ambrosia, and moly. ay! and with serpent hair and limbs divinely fair didst thou, dionysus, leap forth to the nectar air! ay! thus the dreams of fate we dare commemorate, twining in lovesome

lord of the eagle and the serpent! bro. mars. amen. i appoint you to lead the army. sor. scorpio. let us carry the holy symbols with sacred song and dance round the altar of mars["the song< is sung as all march round five times deosil before" 50 mars "in procession headed by" scorpio, aries, capricornus] strike, strike the louder chord! draw, draw the flaming sword! crowned child and conquering lord! horus, avenger["all resume stations" brother aries, let us invoke the master of the battle. bro. aries["advances and kneels to" mars. mighty and terrible one, we beseech thee to lead us in the battle. here, by thy symbols, thy spear, the sword, and the drum, we pray thee to strengthen our arms and to defend our hearts. for we are thy chosen warriors, o thou master of the

the summons of the king. leo. it is the lord of heaven that awakens the children of the light["they draw the veil- full light- and kneel" aries. let us adore the exalted one! leo. life of life, thy lips enkindle with their love the breath between them; 67 and thy smiles before they dwindle make the cold air fire; then screen them in those looks, where whoso gazes faints, entangled in their mazes. child of light! thy limbs are burning through the vest which seems to hide them; as the radiant lines of morning through the clouds, ere they divide them; and this atmosphere divinest shrouds thee wheresoe'er thou shinest. fair are others; none beholds thee, but thy voice sounds low and tender like the fairest, for it folds thee from the sight, that liquid splendour, and all feel, yet see thee nev

ALEISTER CROWLEY EQUINOX EQ I 6

unto me in the beginning; for if ye take but one step in this path, ye must arrive inevitably at the end thereof. 20. this path is beyond life and death; it is also beyond love; but that ye know not, for ye know not love. 21. and the end thereof is known not even unto our lady or to the beast whereon she rideth; nor unto the virgin her daughter nor unto chaos her lawful lord; but unto the crowned child is it known? it is not known if it be known. 22. therefore unto hadit and unto nuit be the glory in the end and the beginning; yea, in the end and the beginning. 27 liber resh vel helios svb figvra cc 29 a. a. publication in class d. imprimatur: n. fra a. a. liber resh vel helios. svb figvra cc 0. these are the adorations to be performed by all aspirants to the a. a. 1. let him greet the sun

in the triangle, the silver star that ye adore. 18. i am baphomet, that is the eightfold word that shall be equilibrated with the three. 36 19. there is no act or passion that shall not be a hymn in mine honour. 20. all holy things and all symbolic things shall be my sacraments. 21. these animals are sacred unto me; the goat, and the duck, and the ass, and the gazelle, the man, the woman and the child. 22. all corpses are sacred unto me; they shall not be touched save in mine eucharist. all lonely places are sacred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. 23. i am the hideous god; and who mastereth me is uglier than i. 24. yet i give more than bacchus and apollo; my gifts exceed the olive and the horse. 25. who worshippeth

ayed by the wind of time! grey eyes that crave the chrism of crime! blanched face like a note on a clarion! red mouth like the sun through simoon, typhoon! hurricanes howl, howl in her heart; serpents sleep in her smile; i hear horrible happenings long ago, direful deeds, weirds of woe, 43 things beyond history and art in the tresses that tumble over her ear! in what grim gloom did satan get this child on what wood-nymph dishevelled? whence was the wind that swayed the woods on their bestial beatitudes? or what garden of rose and violet lay under the moon wherein they revelled? she is like a poppy-petal. all the seas of sleep are hidden under the languorous eyelids, whose lashes are long and strong to bruise my heart where her lusts like hornets settle on sacred leaves, on flowers forbidde

ger. i do not know, princess. laylah. get forth, back to the fight. reward him, ye! fatma. reward for such bad news! what is the world coming to? in my young days- laylah. such withered weeds were burnt. fatma. alas, sidi omar! the strong, the brave, the comely! he is dead, he is dead. laylah. hurt, said the messenger. ledmiya. now comes another from the fight, riding hard. he bears a fair-haired child across the saddle. oh, do look! laylah. is there no messenger? ledmiya. it is achmet! it is good achmet! 87 laylah. the equerry of prince silman! out of the way, girl["she pushes" ledmiya "roughly from the window] booty! he must be well and victorious! bring him in! now we shall know- good tidings! good tidings["she paces up and down impatiently. enter" achmet "with a young girl" achmet. the

window] booty! he must be well and victorious! bring him in! now we shall know- good tidings! good tidings["she paces up and down impatiently. enter" achmet "with a young girl" achmet. the duty of my lord! good tidings from the battle. the spoils of my lord's spear! he prays you to keep her among the women until he return and place her in his harem. laylah. a man! he is a man! i have borne a man-child, a lion, a conqueror! achmet. indeed, he has slain twenty christians with his own hand. and still he is in the front of the battle. he laughed "to-day i am a man, i need thee no more; by my chamberlain and carry this toy to my mother" i think she is a princess. the child. my father is the grand master of the temple, and he is coming to cut all your heads off. laylah. leave her with us! ride

ALEX SANDERS THE KING OF THE WITCHES

thout food, water or rest, she was usually ready to confess to anything. the fact that she might recant later was not much help to her; her gaolers could always embroider their evidence with accounts of their valiant attempts to catch satan's imps. 5 perhaps becausethey led such wretched lives, children were often the first to accuse their parents. one testimony was sufficient to hang a person. a child who felt he had been unjustly punished might run to the village gossip with the news that his mother had been visited by an owl at dead of night. the fact that the owl had nested outside his home ever since he could remember would be conveniently ignored, and if the child repented and tried to tell the truth when he saw his mother being taken off to gaol, everyone would nod sagelyand agree t

t he had been unjustly punished might run to the village gossip with the news that his mother had been visited by an owl at dead of night. the fact that the owl had nested outside his home ever since he could remember would be conveniently ignored, and if the child repented and tried to tell the truth when he saw his mother being taken off to gaol, everyone would nod sagelyand agree that the poor child had been bewitched. nine women were condemned at leicesteron the evidenceofa single boy who claimed they had bewitched him, and at lancaster in 1612 the court accepted the evidence of a nine-year-old. not every witch denied the charges; many went into great detail about the spells they had worked, and were proud to be named. these same prisoners went to the gallows almost gaily, just as much

grade, egttlmate witches, but ,the repeal in 1951 of the old' wirches .from the fear of. witchcraft act releasing revi.val of the cult but thpersecution di.d much to help the wi,tches claim to ,hose covens operated by hr ereditary ave met co' 1 centuries. alexander sanders hi l tent y throughout the line of welsh witches d ms .l descended from a long grandmother. he is ess:tial7 as mltlated, as a child by his. though he has experimented j'th bpirokfess onal white witch. dang dh ac witchcraft kn ,ers, an. as experienced the difficul f. ows its true cult after having flout d i 1 ty 0 returmng to the 'king of,the witches, a titl: l::h:'w' in 1965 he was elected by owain glyndwr th 1. d m the fifteenth century from whom sander bel' astl h n ependene prince of w:tles from hiis title however ehi

strict had its drawbacks. the rent was high and mrs sanders had taken a charringjob to eke out her husband's wage. small-barely five-foot-and wiry, hannah sanders was determined to raise her children above their environment. when first married ten years previously she and her husband had been comfortably off. he had been a musician and for five years or so she travelled with him. when their first child alex was born, he too made the tour of the music halls and theatres. soon, however, harold sanders became increasingly 10 addicted to alcohol, and during an engagement in argyllshire he appeared on the stage drunk. he was instantly dismissed. his reputation preceded him-never again as he able to et work in the theatre. he became a hod-carrier and the fanuly rented the terraced house in grape

tch-stick thighs, stood in the centre of the- room surrounded by a cloth circle on which curious objects had been placed. only when she spoke did he recognize his grandmother 'what are you doing here' she snapped 'who sent you' unable to tear hiseyesaway, the boy stammered hismother's message 'i'll give you your tea, all right' his grandmother said grimly 'but first, come over here' fearfully the child went towards her, shrinking from contact with the sallow wrinkled flesh and the flowing black hair which, released from its pins, did indeed hang to below her waist 'take off your clothes' she commanded, and when he hesitated after removing his coat and shoes, added 'all of them-s-every last stitch' teeth chattering with fright, he peeled off his vest and pants and stood there like a lamb ab

ALEXANDRIAN BOOK OF SHADOWS OCCULT

the deputy is made maiden and deputy of the high priestess. 152. training it has been found that practicing the art doth cause a fondness between aspirant and tutor, and it is the cause of better results if this be so. 153. and if for any reason this be undesireable, it can easily be avoided by both persons from the outset firmly resolving in their minds to be as brother and sister or parent and child. 154. and it is for this reason that a man may be taught only by a woman and a woman by a man, and women and women should not attempt these practices together. so be it ordained. 155. punishment 156. order and discipline must be kept. 157. a high priestess or a high priest may, and should, punish all faults. 158. to this end all the craft must receive correction willingly. 159. all properly

in the name of aradia, newly made priest[ess] and witch [kiss, h and p now face the new initiate and deliver the charge. the initiate may consecrate his athame here; he must consecrate it before using it. cakes and wine the initiate is now presented to each quarter in turn by the hierophant, saying: h: hear ye mighty ones of the east [s./w./n; n. has been consecrated priest[ess, witch and hidden child of the goddess. to north declaim: hear ye mighty ones of the north; boreas, thou guardian of the northern portals; thou powerful god, thou gentle goddess; n (etc) close circle. a graduation party should follow. notes l published in janet and stewart farrar's the witches' way initiation of the second degree hps casts circle as usual. esbat rite is followed to end of invocation of the horned g

cauldron between them. the circle now moves slowly deosil once about the circle. as each passes the hps they kiss her upon the cheek; as they pass the hp, he hands each one a candle which is lit from the balefire. coveners dance slowly deosil as the hp calls: hp: queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth, bring to us the child of promise! it is the great mother who gives birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of hill and mountain, illumine the land, illumine the world, illumine the seas, illumine the rivers, sorrows be laid, joy to the world! blessed be the great goddess, without beginning, without ending, everlasting to

und that this practice doth often cause a fondness between aspirant and tutor, and it is a cause of better results if this be so. if for any reason it is undesireable there be any great fondness between aspirant and tutor this may easily be avoided by both parties from the onset, by firmly resolving in their minds that if any fondness ensues it shall be that of a brother and sister, or parent and child, and it is for this reason that a man may only be taught by a woman and a woman by a man, and that man and man or woman and woman should never attempt these practices together, and may all the curses of the mighty ones be on any who make such an attempt. remember, the circle properly constructed is ever necessary to prevent the power released being dissipated; it is also a barrier against an

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

hat interests them; they seem utterly unaware of contact; they are yet in a stage of inertia, and are not capable of responding to much outer stimuli; they are not mentally alive. one notices it, also, in children; some respond so quickly, while others we call stupid. it is not really that one is more or less essentially stupid than another; it is simply due to the inner stage of evolution of the child, to its more frequent incarnations, and the longer period that it has been occupied in becoming aware. let us now take the two stages, the atomic and the form stage, and see how the consciousness of- 37- the consciousness of the atom copyright 1998 lucis trust the human being develops, bearing ever in mind that in the human atom is stored up all that has been gained in the earlier stages in

of evolution has been regarded as a twofold one. a man has been taught that he evolves and becomes aware first by means of the five senses, and later through the development of the faculty of discrimination, coupled with dispassion. here in the west we have primarily emphasised the five senses, and have not taught that discrimination which is so essential. if you watch the development of a little child you will become aware, for instance, that a baby develops the five senses in a certain ordered sequence, usually. the first sense it develops is hearing; it will move its head when there is a noise. then the next sense to be noted is that of touch, and it begins to feel about with its little hands. the third sense which seems to awaken is that of sight. i do not mean by this that a baby cann

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

d aspect, reaching him direct from the heart centre of the planetary logos via the heart of sanat kumara. he works by means of a meditation centred within the heart. he is the world teacher, the master of the masters, and the instructor of the angels, and to him is committed the guidance of the spiritual destinies of men, and the development of the realisation within each human being that he is a child of god and a son of the most high. just as the manu is occupied with the providing of the type and forms through which consciousness can evolve and gather experience, thus making existence in its deepest sense possible, so the world teacher directs that indwelling consciousness in its life or spirit aspect, seeking to energise it within the form so that, in due course of time, that form can

d within, not through the sense of hearing, or through attention to the inner voice directing and controlling, and called the "voice of conscience" this time the recognition is through sight and direct vision. he now responds not- 66- initiation, human and solar copyright 1998 lucis trust only to that which is heard, but also to that which he sees. it is known that the first senses developed in a child are hearing, touch, and sight: the infant becomes aware of sound and turns his head; he feels and touches; finally, he consciously sees, and in these three senses the personality is co-ordinated. these are the three vital senses. taste and smell follow later, but life can be lived without them, and should they be absent, the man remains practically unhandicapped in his contacts on the physic

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

troy him. he should not cast his eyes backwards, but should lift them to the plane where dwells his- 78- a treatise on cosmic fire copyright 1998 lucis trust immortal spirit, and then by self-discipline, mind-control and a definite refining of his material bodies, whether subtle or physical, fit himself to be a vehicle for the divine birth, and participate in the first initiation. when the christ-child (as the christian so beautifully expresses it) has been born in the cave of the heart, then that divine guest can consciously control the lower material bodies by means of consecrated mind. only when buddhi has assumed an ever-increasing control of the personality, via the mental plane (hence the need of building the antaskarana, will the personality respond to that which is above, and the l

we call substance. he is not wholly spirit, the expression of the first logos, the mahadeva aspect, which is an expression of pure will or necessitous desire, impelling to manifestation. it is the fundamental motive itself or the great will to be. man is a product of the union of the two; he is the meeting place of matter or active intelligent substance, and of spirit or the basic will. he is the child born of their marriage or at-one-ment. he assumes objectivity in order to express that which is in each of the two opposites, plus the result of their merging in himself. 2. its nature and duality. in terms of quality what have we? active intelligence at one with will or power produces that "son of necessity"98(87 (as h. p. b. expresses it) who embodies intelligence, will or desire, and thei

ive birth to offspring, who will in themselves embody some ideal, and who receive their objective forms on some plane from the earlier group. from the third kingdom springs the fourth, and from this fourth will emerge the fifth, each receiving a. germ protection, b. form, c. gradual development, d. nourishment- 270- a treatise on cosmic fire copyright 1998 lucis trust until in each case the human child, or the christ child, is brought to the birth. this is a very occult truth, and though the facts have been recognised and taught anent the fourth and fifth kingdoms, the work and place of the animal has not received its due recognition. 3. during the third rootrace, animal individualisation took place, and the self-conscious unit, called man, came into being. i have somewhat dealt with the q

relation to man, at the judgment separation, but it will produce results in the other kingdoms of nature also. a portion of the animal kingdom will enter into a temporary obscuration, thus releasing energy for the use of the remaining percentage, and producing results such as are hinted at by the prophet of israel62(142) when he speaks of "the wolf lying down with the lamb; his comment "a little child shall lead them" is largely the esoteric enunciation of the fact that three fifths of the human family will stand upon the path 'a little child' being the name applied to probationers and disciples. in the vegetable and mineral kingdoms a corresponding demonstration will ensue, but of such a nature as to be too obscure for our comprehension. the central factor of solar fire in the work of tr

tary says "when the heart of the body throbs with spiritual energy, when its sevenfold content thrills under the spiritual impulse, then the currents spread and circulate and divine manifestation becomes a reality; the divine man incarnates" the physical plane analogy is seen at the life stimulation which is felt between the third and fourth month during the prenatal period, when the heart of the child thrills with life and individual existence becomes a possibility. this life vibration emanates from the soul of the mother (the correspondence to the pleroma or universal soul) and is coincident with the awakening of the third spirilla in the permanent physical atom of the infant. it must be borne in mind that just as in each round all the preceding stages are rapidly recapitulated, and just

ALICE A BAILEY05 THE LIGHT OF THE SOUL

head. central spiritual sun. soul .s on .e go .l ove. heart. heart of the sun. body. holy spirit. personality. active intelligence. throat. physical sun. ishvara is the second aspect, and therefore the real meaning of this sutra is that through intense devotion to, and love of ishvara, the christ in manifestation, that christ or soul may be contacted or known. ishvara is god in the heart of every child of god; he is to be found in the cave of the heart; he is to be reached through pure love and devoted service, and when reached he will be seen seated upon the twelve petalled lotus of the heart, holding in his hands the "jewel in the lotus" thus the devotee finds ishvara. when the devotee becomes the raja yogin then ishvara will reveal to him the secret of the jewel. when christ is known as

e of the lower psychic power may, however, mean that the soul is (from the physical plane standpoint) asleep and unable to use its instrument, and that these experiences are therefore only the result of the activity of the solar plexus producing awareness of the astral plane. this type of psychism is a reversion to the- 141- the light of the soul copyright 1998 lucis trust animal state and to the child stage of the human race. it is undesirable and dangerous. 9. the sequence of mental states is as follows: the mind reacts to that which is seen; then follows the moment of mind control. then ensues a moment wherein the chitta (mind stuff) responds to both these factors. finally these pass away, and the perceiving consciousness has full sway. if the student will look at any of the translation

oul. the soul aspect is still dormant for many because full experience and development of the lower nature has not yet been undergone. the forty years' wandering in the wilderness with the tabernacle and the conquest of canaan, had to precede the rule of the kings and the building of the temple of solomon. lives must be passed before the body, or the mother aspect, is so perfected that the christ child can be formed within the prepared vessel. it should also be remembered that the possession of the lower psychic powers is in many cases a symptom of a low stage of evolution and of the close association of their owner with the animal nature. this has to be outgrown before the higher powers can blossom forth. it is needless to point out that the use of alcohol and of drugs can and does releas

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

f widely diversified detail, and yet we question sometimes whether we are teaching them to live more satisfactorily. we use billions of dollars to build and endow universities and colleges and yet our most far-sighted educators are gravely concerned as to whether this organized education is really meeting the needs of the average citizen. it certainly seems to fail in its mission with the unusual child and with the gifted man or woman. our mode of training our youth is standing decidedly before the bar of judgment. only the future can settle whether some way out will not have to be found whereby the culture of the individual can proceed alongside the civilizing, through education, of the masses. in an age of scientific achievement and of a synthesis of thought in every department of human

s presentation deals primarily with memory training, with the impartation of so-called facts, and with giving the student a little information on a vast number of unrelated subjects. the literal meaning of the word, however, is "to lead out of" or "to draw out" and this is most instructive. the thought latent in this idea is that we should draw out the inherent instincts and potentialities of the child in order to lead him out of one state of consciousness into another and wider one. in this way we lead children, for instance, who are simply conscious of being alive, into a state of self-consciousness; they become aware of themselves and of their group relationships; they are taught to develop powers and capacities, especially through vocational training, in order that they may be economic

s, so will be his character and disposition. the goal of the educational process, applied wholesale and indiscriminately, is to make him physically fit, mentally alert, to provide a trained memory, controlled reactions, and a character which makes him a social asset and a contributing factor in the body economic. his mind is regarded as a storehouse for imparted facts and the training given every child is intended to make him a useful member of society, self-supporting and decent. the product of these premises is the reverse of the oriental. we have no specific culture of a kind to produce such world figures as asia has produced, but we have evolved a mass system of education, and we have developed groups of thinkers. hence, our universities, colleges and public and private schools. these

from intellect to intuition copyright 1998 lucis trust "in all men lurks the light; yet, in how few has it blazed forth, as rightfully it ought, illuming, from within, our fleshly lamp, and kindling cosmic time in nigh-brought souls! splendour of god, how few! and ours the blame; for, ever, crassly, by routine and wrath, we undiscerningly damp down and choke the spark of god that glints in every child. all children are, by nature, bits of god; and god, if they but had their freedom, would unfold himself in them, would burgeon forth tinting and moulding, till, as perfect flowers they bloomed, fulfilled of loveliness unveiled."2(27) this is the goal of the meditation process to lead men forth into the light that is within themselves and enable them, in that light, to see light. this work of

ow god as the eternal cause and the source of all that is, including ourselves. we recognize the whole. we become one with god by becoming one with our own immortal soul, and when that tremendous event takes place we find that the consciousness of the individual soul is the consciousness of the whole, and that separativeness and division, distinctions and the concepts of me and thee, of god and a child of god, have faded away in the knowledge and realization of unity. dualism has given place to unity. this is the way of union. the integrated personality has been transcended through an ordered process of soul unfoldment, and a conscious at-one-ment has been brought about between the lower or personal self and the higher or divine self. this duality has to be first realized and then transcen

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

raseology which says "it is needless to enlarge on this for it would only be understood by the initiate, serves only to aggravate him, tends to make him believe that evasion is intended, and that the writer (having got out of his depth) is seeking to save his face by some such statement. just as a scientific treatise would prove meaningless and a mere jumble of words to the average grammar school child, but would carry a clear definition and meaning to experts in the subject owing to training and mental development, so there are those to whom the subject of the soul and its nature as dealt with in such an instruction as this is as clear and lucid as current literature is to the average reader, and the best sellers, as you call them, to the general public. equally, though fewer in number, t

to choose the right action and go the right way? the question has no reference to a choice existing between the path of spiritual endeavour and the way of the man of the world. it refers to right action when faced with a choice. there is no question but that a man is faced, in his progress, with increasingly subtle distinctions. the crude discrimination between right and wrong which occupies the child soul is succeeded by the finer distinctions of right, or of more right, of high, or higher, and the moral or spiritual values have to be faced with the most meticulous spiritual perception. in the stress and toil of life and in the constant pressure on each one from those who constitute their group, the complexity of the problem is very great. in solving such problems, certain broad discrimi

lending of the pairs of opposites that pin-point, cold and flickering, groweth with steady radiance till the warm light of some blazing lamp cometh to the mind of the wanderer by the way "pass on, o pilgrim, with steady perseverance. no candle is there nor earth lamp fed with oil. ever the radiance groweth till the path ends within a blaze of glory, and the wanderer through the night becometh the child of the sun, and entereth within the portals of that radiant orb" rule four sound, light, vibration, and the form blend and merge, and thus the work is one. it proceedeth under the law, and naught can hinder now the work from going forward. the man breathes deeply. he concentrates his forces, and drives the thought-form from him. the creative work of sound. the science of the breath- 73- a tr

s devotion, that for which he lives, that for which in ignorance, in knowledge or in wisdom he wields as much of the law as he can grasp. purely physical may that devotion be, centred in flesh, in lust for gold, in possessions concrete. he bends all his energies to the search for the satisfaction of that concrete form and therein learns. purely astral may be the aim of the devotee love of wife or child, or family, pride of race, love of popularity, or lust of some kind to them he devotes the whole of his energy, using the physical body to fulfil the desire of the astral. higher still may be the form of his devotion, love of art, or science or philosophy, the life religious, scientific, or artistic to them he consecrates his energies, physical, astral and mental, and always the form is that

tion and set upon the proper path in order to carry out its creator's will and purpose. this takes place fairly early in the work and after the process of orientation the work of building proceeds, for the thought-form is not yet ready for an independent life. there is a true analogy between the gestation period of an infant and that of a thought-form. the importance of the right placement of the child within the womb is never overlooked by a good physician, and where there is analogously a wrong position upon the path to be followed into manifested existence, death and trouble oft ensue. the analogy is close as you well know. birth is preceded by the "breaking of the waters (in medical parlance, and before the thought-form brings about the desired results on the physical plane there comes

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

rd will then be recovered and uttered for all to hear, and the master will arise and walk among his builders in the full light of the glory which shines from the east. the spiritualising of forms might be regarded as the main work of the seventh ray, and it is this principle of fusion, of coordination and of blending which is active on etheric levels every time a soul comes into incarnation and a child is born on earth. d. the soul is the principle of sentiency, underlying all outer manifestation, pervading all forms, and constituting the consciousness of god himself. when the soul, immersed in substance, is simply sentiency, it produces through its evolutionary interplay an addition, and we find emerging quality and capacity to react to vibration and to environment. this is the soul as it

of essential life, who is the sum total of all energies; the energy of life itself, the energy of love, the energy of intelligence, of active experience, and that energy which produces the interplay between the seen and the unseen; a god most surely transcendent, but at the same time most assuredly immanent; a god of such immensity that the heavens proclaim him, and so intimate that the humblest child can recognise- 115- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust him. how can this be? you ask. i give a simple reply to your question, and yet one so scientific and so profound in meaning that only when it is realised to be a fact in a natural process will it be appreciated with accuracy. out of the flesh god will be seen and known, yet with the e

pose. 6. spiritual will. 7. divine intent. these stages are latent in all of us, and are related to the seven principles of man. they will express themselves in advanced humanity as "aspects of the psyche, and therefore psychologically, during the later stages of human development. they should begin to be of greater interest to investigators and to educators who should seek to develop them in the child and the adolescent. they work out today as marked stages in the development of all disciples and initiates. they indicate place upon the path. hence their practical usefulness. in the kingdom of souls, ray four will complete the work of the next two rounds, but this period is so far distant that with it we need not concern ourselves. in the vegetable kingdom, the work of the second ray of lo

issue is not primarily a religious one, except in so far as social relations are basically divine relations. it is fundamental in its connotation, and when it is solved we shall see the establishment of equality between the sexes, the removal of those barriers which at present exist between men and women, and the safe-guarding of the family unit. this will involve therefore the protection of the child, so that he may be given those essentials to right physical growth and that true education which will lead to emotional unfoldment along sound lines, and a mental development which will enable him to serve his race, his time and his group to the best possible advantage. this has always been an ideal, but it has never yet been satisfactorily accomplished. the solving of the sexual problem wil

ions exist in which souls can be provided with the needed forms in which to incarnate. sons of god can find forms in which to manifest on earth. according to the scope of the marriage contact (if so unusual a form of words can be used in this connection, so will be the type of human being attracted into incarnation. where the parents are purely physical and emotional, so will be the nature of the child. thus is the general average determined. today we have a world of men which is rapidly reaching a high stage of development. we have therefore a dissatisfaction with the present views on marriage, preparatory to the enunciation of certain hidden principles which will eventually govern the relations between the sexes, and provide, as a consequence, the opportunity to men and women to furnish

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

lose) crystallisation and a gradual but steady emphasis of the letter and the form, till the death of that form becomes inevitable and wise. but the spirit remains to live on and take to itself new forms. the spirit of christ is undying, and as he lives to all eternity, so that which he incarnated to demonstrate must also live. the cell in the womb, the stage of littleness, the development of the child into the man to all this he submitted himself, and underwent all the processes which are the destiny of every son of god. because of this submission and because he "learned obedience by the things which he suffered,"2 he could be trusted to reveal god to man, and (may we say it) the divine in man to god. for the gospels show us that continuously christ called forth this recognition from the

, he is gradually led to experience more and more of the divine immanence, to perceive more of the divine transcendence, and to register with an increasingly illumined awareness the revelation which is sequentially presented for his education and his cultural growth. today we stand at the very verge of the birth hour of the racial christ, and out from the darkness of the womb of matter the christ child can enter into the light of the kingdom of god. another crisis is upon us, and for this christ has prepared the race, for when he was born at bethlehem, it was not simply the birth of another divine teacher and messenger, but the appearing of an individual who not only summed up in himself the past achievement of the race, but who was- 22- from bethlehem to calvary copyright 1998 lucis trust

h the details are given us in the gospel story, the work is carried on which makes the later achievements possible. we are primarily considering in this book the technique of the entrance into the kingdom of god. that kingdom exists, and birth into it is as inescapable as birth into the human family. the process is a sequential proceeding from gestation until, in "the fullness of time" the christ child is born; the soul begins to manifest on earth, and the life of the disciple and initiate begins. he passes from stage to stage until he has mastered all the laws of the spiritual kingdom. through birth, service and sacrifice the initiate becomes a citizen of that kingdom, and this is as much a natural process connected with his inner life as are the physical processes in their connection wit

eat initiation the christ is born in the disciple. it is then that he realizes for the first time in himself the outpouring of the divine love, and experiences that marvellous change which makes him feel himself to be one with all that lives. this is the `second birth' and at that birth the heavenly ones rejoice, for he is born into `the kingdom of heaven' as one of the `little ones' as a `little child' the names ever given to the new initiates. such is the meaning of the words of jesus, that a man must become a little child to enter into the kingdom."15 the same writer points out in another place that "the `second birth' is another well-recognised term for initiation; even now in india the higher castes are called `twice-born' and the ceremony that makes them twice-born is a ceremony of i

n of things in the heavens.'16 when jesus is speaking to nicodemus he states that `except a man be born again, he cannot see the kingdom of god' and this birth is spoken of as that `of water and the spirit,'17 this is the first initiation; a later one is that `of the holy ghost and fire,18 the baptism of the initiate in his manhood, as the first is that of birth, which welcomes him as the `little child' entering the kingdom.19 how thoroughly this imagery was familiar among the mystics of the jews is shown by the surprise evinced by jesus when nicodemus stumbled over his mystic phraseology `art thou a master of israel, and knowest not these things'"20 facing these possible heights of attainment stand the disciples of the world at this time. here also stands the weary world disciple, humanit

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

al point of energy. the method is relatively gentle, when compared to the method of the first ray, and the process is somewhat longer whilst the overshadowing (carried forward prior to entering into the three worlds for purposes of appearance) is very much longer. this refers to that overshadowing of the substance to be built into form, and not to the overshadowing of the completed form, i.e. the child in the mother's womb. in the first case, it might be said that souls on the first ray are sudden and rapid in their desire to incarnate, and in the methods employed. souls on the second ray are slower in coming to that "impulsive" action (in the sense of impulse to action and not impulse in time) which leads to the occult manufacture of an appearance with which to manifest. souls on this ray

tional training. recognition of the impetus coming from a right understanding of social relations and their study is not lacking. much is also being studied along this same line in connection with criminology and the right handling of the youth of any nation and national group. service is, par excellence, the technique of correct group relations, whether it be the right guidance of an anti-social child in a family, the wise assimilation of a trouble-maker in a group, the handling of anti-social groups in our big cities, the correct technique to be employed in child guidance in our educational centres or the relation between the religious and political parties, or between nation and nation. all of this is part of the new and growing science of service. the imposition of this soul law will e

red in. his colours faded out. around him naught but darkness could be seen, yet in the distance loomed the light of god. he stood between his nether darkness and the blinding light. his world in ruins lay around. his friends were gone. instead of harmony, there was dissonance. instead of beauty, there was found the darkness of the grave. the voice then chanted forth these words 'create again, my child, and build and paint and blend the tones of beauty, but this time for the world and not thyself' the mixer started then his work anew and worked again" the direction of ray v "deep in a pyramid, on all sides built around by stone, in the deep dark of that stupendous place, a mind and brain (embodied in a man) were working. outside the pyramid, the world of god established itself. the sky was

ng and culture. 3. the souls who are beginning to integrate and who are emotionally and psychically alive. in them, of course, the animal nature is awake and the desire nature is becoming rampant. these people are to be found in all races to a small extent, and a number of them can be found among the negroes, which race contains a large number of those who are today relatively children. these are child souls, and though the mental equipment is there and some of them can be trained to use it, the preponderance of the life emphasis is entirely upon physical activity as it is motivated by the desire for satisfaction of some kind, and by a shallow "wish-life" or desire nature, almost entirely oriented towards the physical life. these souls are the modern correspondences to the old lemurian cul

development, is proceeding apace and can be, and is being, most carefully studied. today, modern education is occupied almost exclusively with this stage and when educators cease to train the brain cells or to deal with the evocation of memory, and when they cease to regard the brain and the mind as one, but learn to differentiate between the two, then great strides forward will be made. when the child receives training in mind control and when that mind is taught to direct the desire nature and the brain, producing direction of the physical vehicle from the mental level, then we shall see these three integrations carried forward with precision and with rapidity. attention will then be given to the integration of the personality, so that all three aspects shall function as one unit. we hav

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ons of consciousness and who can be trusted to contact aspects of the plan, hitherto not revealed. as you make progress in this work and as you seek to understand the group implications, it will become ever more clear to you what the plan really is. it is as difficult for me to explain the underlying purpose of this group work to you as it would be to explain decimal fractions to a seven year old child, no matter how brilliant he might be. but if you have the needed patience, the willingness to work impersonally and proceed with love, if you will submerge your personalities in the group life, you will know, you will perceive and the light will break in; the power to work will come to you. we shall then have radiant focal points or light bearers and channels for the planned distribution of

ave studied you) that you might again begin to meditate simply. but there must be no intensity, and you should assume only the attitude of quiet reflection, which is meditation. no breathing exercises of any kind should be followed by you, but just the following simple form of soul recognition, yearning after the presence of god, and an aspiration towards spiritual love. 1. think of yourself as a child of god, loved by the father, and a part of his life. 2. dedicate yourself, as a personality, to the service of your fellowmen, which is the service of love and of god. 3. then reflect quietly and peacefully and happily upon the seed thoughts, taking one each month, as outlined in the preceding communication. this time, however, use the word "friendship" during the third month instead of the

y you in your meditation, if you so desire: 1st month joy like a bird on the wing, i fly towards the sun. i sing in my soul so that all i meet can hear- 334- discipleship in the new age- volume i copyright 1998 lucis trust 2nd month strength like an ox that is yoked to its fellow, i carry the load of life. yet i am not alone. with my brothers and master, i share the load. 3rd month impulse like a child that calls forth the love of those around, i too evoke the love of my brothers. that love i render back, unthinking and unattached. 4th month power like a cistern that gathers and stores that which is needed by man, the water of life that nourishes, i, too, store that which is needed by others. i store not for myself. power is needed for their work; therefore i gather and store, seeking the

and can make real progress, if you so desire. you are considerably younger than some in my group of disciples and have, therefore, less background and more undeveloped resources. you have passed and are passing through a hard experience and out of this you are not getting the full benefit. the reason for this is that you have built a shell around yourself owing to a natural sensitivity which as a child and in your youth caused you to protect yourself in this manner. another reason for your failure to get all you might out of the present experience is the inordinate pride of the taurus individual, who is on the first ray where his personality is concerned. will you let me speak with clarity, my brother? i believe in your sincerity and determination, but i have questioned your capacity to ma

with clarity; this, as you may well surmise, prevents your being as spiritually useful to them as you might be. the usefulness of disciples to those who are linked karmically to them and for whom they feel rightly or wrongly a sense of responsibility shifts from stage to stage with growth. one's physical care for one's loved ones may and must persist in some measure, though a mother's care for a child cannot persist into adult years. there may be a responsibility which one chooses to shoulder (again rightly or wrongly, but it must not offset or undermine any responsibility which it should be theirs to shoulder. one's mental assistance should be always available but it should not be given when one's mind is bewildered by the fogs of questioning and doubt or when there is a spirit of critic

ALICE A BAILEY13 PROBLEMS OF HUMANITY

. its basic trend down the centuries has produced our modern world and this has been materialistic. the aim has been physical comfort; science and the arts have been prostituted to the task of giving man a comfortable and if possible a beautiful environment; all the products of nature have been subordinated to giving humanity things. the aim of education, generally speaking, has been to equip the child to compete with his fellow citizens in "making a living, in accumulating possessions and in being as comfortable and successful as possible. this education has also been primarily competitive, nationalistic and, therefore, separative. it has trained the child to regard the material values as of major importance, to believe that his particular nation is also of major importance and that every

ular vocational environment. reading, writing and elementary arithmetic are regarded as minimum requirements, plus some knowledge of historical and geographical events. some of the literature of the world is also brought to his attention. the general level of civilized information is relatively high, but it is biased and influenced by religious and national prejudices which are instilled into the child from his earliest years, but which are not innate. world citizenship is not emphasized; his responsibility to his fellowmen is systematically ignored; his memory is developed through the impartation of uncorrelated facts most of them unrelated to daily living. our present civilization will go down in history as grossly materialistic. there have been many material epochs in history but none s

are systematically garbled, in which the pivotal points in history are the various wars down the ages a history, therefore, of aggression, of the rise of a material and selfish civilization and one which has fed the nationalistic and, therefore, separative spirit, which has fostered racial hatreds and stimulated national prides? the first historical date usually remembered by the average british child is "william, the conqueror, 1066. the american child remembers the landing of the pilgrim fathers and the gradual taking of the country from its rightful inhabitants and perhaps the boston tea party. the heroes of history are all warriors alexander the great, julius caesar, attila the hun, richard coeur de lion, napoleon, george washington and many others. geography is largely history in ano

objectives must he the elimination of the competitive spirit and the substitution of the cooperative consciousness. here the question at once arises: how can one achieve this and at the same time bring about a high level of individual attainment? is not competition a major spur to all endeavour? this has hitherto been so, but it need not be. the development of an atmosphere which will foster the child's sense of responsibility and set him free from the inhibitions which fear generates, will enable him to attain even higher results. from the standpoint of the educator, this will entail the creation of the correct atmosphere around the child and in this atmosphere certain qualities will flourish and certain characteristics of responsibility and of goodwill will emerge. what is the nature of

fear generates, will enable him to attain even higher results. from the standpoint of the educator, this will entail the creation of the correct atmosphere around the child and in this atmosphere certain qualities will flourish and certain characteristics of responsibility and of goodwill will emerge. what is the nature of this atmosphere? 1. an atmosphere of love wherein fear is cast out and the child realizes that he has no cause for timidity. it is an atmosphere wherein he will receive courteous treatment and will be expected to be equally courteous to others. this is rare indeed to find in schoolrooms or in homes, for that matter. this atmosphere of love is not an emotional, sentimental form of love but is based upon a realization of the potentialities of the child as an individual, up

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

heless, working to bring into visibility the kingdom of god on earth. no denial of these facts is possible, in view of the multiplicity of organisations, books and speeches. thirdly we are told that christ might come in person and walk among men as he did before. this has not yet taken place but plans are being laid which will enable him to do so. those plans do not involve the birth of some nice child in some nice home on earth; they will not produce the wild claims and the credulous recognition of the well-meaning and the unintelligent as is so frequently the case today, nor will someone appear and say "this is the christ. he is here or he is there" i would point out to you, however, that the widespread appearance of such tales and claims, though undesirable, misleading and wrong, nevert

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

en offset. the planets which primarily influence russia are the sun (2nd ray, uranus (7th ray, jupiter (2nd ray) and the moon (4th ray. this makes a most interesting, a most humanitarian and in the long run a non-destructive combination. at present, the intensely individualistic leo force in its worst aspects is dominating, but this will not last as history will eventually prove. the noisy, cruel child can turn into a controlled humanitarian in adult life and the influences potent in the russian horoscope indicate this. again, in italy, you find leo appearing, thus relating italy to france, to great britain and to berlin all of which have leo as a ruling sign, either of the nations themselves or of their chief city. there is, consequently, no possibility of any of these four powers being a

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

active animals, governed primarily by the instincts, are apt to deal very simply and with complete directness with the facts of existence with which they are faced and which to them are of paramount or sole importance the facts of hunger, of birth and death, of self-protection and perpetuation. there is little true glamour in their reaction to life and living, and their simplicity, like that of a child, saves and protects them from many of the subtler ills. their emotions are not subtle, and their minds are unawakened. but, as humanity evolved and the higher levels of the racial consciousness became more subtle and the mind factor slowly became more active, then glamour and illusion developed very rapidly. the first indications of glamour arose when the disciples and the aspirants of the l

rightly grasped and used, provides a temporary aid towards the attainment of immediate and imminent reality which it is the goal of the man or the race, at any particular time, to reach. the idea before the race- 80- glamour: a world problem copyright 1998 lucis trust today is the re-establishing (upon a higher turn of the spiral) of that spiritual relationship which characterised the race in its child state, in its primitive condition. then, under the wise guidance and the paternalistic attitude of the hierarchy and the initiate-priests of the time, men knew themselves to be one family a family of brothers and achieved this through a feeling and a developed sensuous perception. today, under the name of brotherhood, the same idea is seeking mental form and the establishment of a renewed sp

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

involves, invariably, radiations from the solar plexus, which in the case of the animal world serves usually as the instinctual brain. this type of telepathic communication is definitely a characteristic of the animal body of man, and one of the- 5- telepathy and the etheric vehicle copyright 1998 lucis trust best illustrations of this telepathic rapport is that existing between a mother and her child. it is this type of telepathy which is predominantly present in the average spiritualistic seance. there the medium, quite unconsciously, sets up a telepathic rapport with the people in the circle. their feelings, worries, sorrows, and desires become apparent and form part of the reading, so called. both the sitters and the medium are functioning through the same centre. with this class of m

the name or noun form of that which was the idea to be conveyed. this embryo thought winged its way to its goal, and the powerful "feeling" apparatus of the solar plexus received it (acting like a magnet) and drew the "feeling impression" powerfully there, drawing thus upon the communicator. it is this process which is pursued when, for instance, some mother "feels" that some danger threatens her child, or that some happening is taking place in connection with her child. she is thus sometimes enabled to send, by the medium of instinctual love, a most definite warning. the solar plexus is involved where the recipient is concerned; the area around the diaphragm is involved where the communicator is concerned. 2. in our race, the aryan, instinctual telepathic work is still the major expressio

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

gittarius ambitious desire. direction- 109- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust orientation. unevolved man virgo material life. the cherishing of an idea. pisces sensation. mediumship. fluidity. gemini recognition of soul and form. soul interplay. sagittarius one-pointed spiritual aspiration. disciples. evolved man virgo the mother of the christ child. gestation. pisces the world saviour. mediatorship. in connection with the above, it is interesting to note that the twins set apart and unattached in gemini become the centaur, the man-beast, in sagittarius, whilst virgo, the virgin, becomes the fish goddess in the polar opposite, pisces. a treatise could be written on the subject of the relation of the opposites in the zodiacal circle for

d as "veiling" or "hiding" some planet and of these there are three which the moon may be veiling. here the intuition of the astrologer and of the esoteric student must be called out. these planets are vulcan, neptune or uranus. these three create and influence certain aspects of the mother principle, which nourish and feed the life of the inner divine reality until the time comes when the christ child is brought to the birth. they determine or condition the physical, astral and mental natures, thus creating the personality. they form a triangle of immense creative potency, upon which theme i will later enlarge when dealing with the science of triangles. the point which i am here making is that through the influence of mercury and neptune the group consciousness of the individual is develo

case) it will come about through the activity of libra and the work of the legal profession. libra has been the "sponsor of the law" legislation has hitherto been engrossed with the enforcing of those negations and those attitudes of fear which have been preserved for us in the mosaic code and imposed through the medium of punishment for infringement. this has been a probably necessary stage for child races and for the preservation of a "nursery regime" for men. but mankind is reaching maturity and a different interpretation of the purposes and intents of libra through the medium of law is now required. the law must become the custodian of a positive righteousness and not simply the instrument of enforcement. just as we are attempting to eliminate force out of our national relationships

e call the personality. this personality is (as far as humanity is concerned) the developed and qualified expression of the third aspect of divinity, that of god the holy spirit, the active intelligent and nurturing principle of the universe. this aspect we shall study in leo and see there the unfoldment of that self-conscious entity and personality which in virgo becomes the mother of the christ child. eve is the symbol of the mental nature, and of the mind of man attracted by the lure of knowledge to be gained through the experience of incarnation. eve, therefore, took the apple of knowledge from the serpent of matter and started the long human undertaking of experiment, experience and expression which was initiated from the mental angle in our aryan times. isis stands for this same expr

nd of man attracted by the lure of knowledge to be gained through the experience of incarnation. eve, therefore, took the apple of knowledge from the serpent of matter and started the long human undertaking of experiment, experience and expression which was initiated from the mental angle in our aryan times. isis stands for this same expression down on to the emotional or astral plane. eve has no child in her arms; the germ of the christ life is as yet too small to make its presence felt; the involutionary process is yet too close; but in isis the midway point is reached; the quickening of that which is desired (the desire of all nations, as it is called in the bible) has taken place and isis consequently stands in the ancient zodiacs for fertility, for motherhood and as the guardian of th

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

details of my unhappiness are so remote that i cannot be specific and i do not intend to inflict upon you what i do remember. many of the causes lay within myself, of that i am sure. from the worldly angle, i had no reason to be miserable and my family and friends would have been greatly surprised had they known my reactions. have you not many times in life wondered what goes on in the mind of a child? children do have definite ideas on life and circumstances, and they do belong to themselves in a way with which no one can interfere but which is seldom recognised. i cannot remember the time when i was not thinking, and puzzling and asking questions and rebelling and hoping. yet i was 35 years old before i really discovered that i had a mind and that it was something which i could use. up

lony. his mother was the guardian, appointed by the courts of chancery, to take care of my sister and myself. she was my father's youngest sister, and laurence was one of her six boys with whom we spent much time as children. her husband, my uncle clare, a somewhat hard and stern man, was the brother of lord rosse and son of the lord rosse of telescope fame, mentioned in the secret doctrine. as a child i was terrified of him, yet before he died, he showed me another side of his nature and one which is not well known. his exceeding kindness to me during the first world war when i was stranded in great poverty in america, i shall never forget. he wrote me helpful and understanding letters and made me feel that there were those in great britain who had not forgotten me. i want to mention this

ork. i am very proud of her. i have never altered in my affection for her and should she ever read this autobiography, i want her to know this. fortunately, i believe in the great law of rebirth and she and i will some day work out, more satisfactorily, our definite relationship- 11- the unfinished autobiography copyright 1998 lucis trust i suppose one of the greatest drawbacks in the life of any child is having no real home. the lack of it most certainly conditioned my sister and me. both my parents died before i was nine years old and both died of tuberculosis (consumption, as it was called in those days. the fear of tuberculosis lay like an imminent threat over both of us in our early years and also our father's resentment over our existence, particularly, for some reason, over mine. he

stical consciousness. a good occultist must be, first of all, a practicing mystic (or do i mean a practical mystic perhaps both) and the development of the heart response and the power to feel (and to feel accurately) should naturally and normally precede the mental approach and the power to know. surely spiritual instinct must precede spiritual knowledge, just as the instincts of the animal, the child and of the undeveloped person always precede intellectual perception. surely vision must come before the mode to make the vision a reality is mastered. surely questioning and a blind feeling after god must antedate the conscious treading of "the way" which leads to revelation. perhaps the time will come when our adolescent boys and girls will receive some attention along the lines of capital

other person who always gave me understanding was sir william gordon of earlston. he was not a blood relation but a connection by marriage and to all of us just "uncle billie" he was one of the men a young lieutenant at the time who led the "charge of the light brigade" at balaklava and rumor said he was the only man who came out of the charge "carrying his head under his arm" i have often, as a child, felt the gold clasps which the surgery of that time had inserted in his skull. anyway, he always stood up for me, and i can hear him now telling me (as he frequently did "i bank on you, alice. go your own way. it will be all right with you" the third person was this governess of whom i have told you. i had always kept in touch with her and saw her shortly before her death around 1934. she w

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

the work of the healer may be involved in these cases is quite true, but the work to be done is somewhat different to that accomplished when dealing with those diseases which have their roots in some subtle body or other, or in the results of group disease, etc. the ills growing out of malnutrition and the wrong feeding of our modern life and civilisation will not here be considered. for these no child is individually responsible. i am concerned with the diseases arising in wrong internal conditions. the responsibility of a child for his living conditions is practically nil, unless you admit karma as a predisposing factor, and its power to produce those re-adjustments which emerge out of the past and affect the present. i shall deal with this more fully under our third point, dealing with

e disks of light which are the early evidence of the seven centres. 4. these centres, which constitute the quality aspects and the consciousness aspects, and whose function it is to colour the appearance or outer expression of man and use it as a response apparatus, are (during the evolutionary process) subject to three types of unfoldment. a. that unfoldment which takes place as a physical plane child grows from an infant to a man. by the time he is twenty-one, the centres should normally have reached the same quality of expression as they had attained when he passed out of life in a previous incarnation. the man then takes up life where he had previously left it off. b. the awakening of the centres through life experience. occasionally only one centre may be dealt with in any one life; s

ly the entire race was riddled with it and died out, nature taking its toll and exacting its inexorable price. you might here ask how these early inhabitants of our planet could be held responsible for there is no sin where there is no sense of responsibility and no consciousness of wrong doing. the hierarchy in those days had its own methods of teaching these infant peoples, just as the smallest child can be taught today to refrain from certain physical habits. humanity then knew well what was evil, because the evidences of that evil were physically apparent and quite easily perceived. the penalty was obvious and the results immediate; the teachers of the race saw to it that cause and effect were quickly to be noted. at this time there also arose the first tendencies to marriage, as diffe

n evil and the heights of human divinity. their aggressive history as narrated in the old testament is on a par with present-day german accomplishment; yet christ was a jew and it was the hebrew race which produced him. let this never be forgotten. the jews were great aggressors; they despoiled the egyptians and they took the promised land at the point of the sword, sparing neither man, woman nor child. their religious history has been built around a materialistic jehovah, possessive, greedy and endorsing and encouraging aggression. their history is symbolic of the history of all aggressors, rationalising themselves into the belief that they are carrying out divine purpose, wresting away from people their property in a spirit of self-defense and finding some reason, adequate to them, to ex

which they have based their writings. they are quite sincere in what they say, but omit to recognise the illusory nature of all findings based on astral clairvoyance. the recognition of a pronounced time factor, and the constant emphasis laid upon timing, are characteristic of all highly developed people in incarnation and of those whose lower, concrete minds are powerful in calibre. children and child-races on the one hand, and those highly advanced people whose abstract minds are functioning (through the medium of the interpretive lower mind, usually have no sense of time. the initiate uses the time factor in his relations and his dealings with those living upon the physical plane, but is detached within himself from all recognition of it elsewhere in the universe. therefore the use of t

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

an thought and with the attainments to date of human knowledge. it has dealt with those forms of science which the past has evolved. it is primarily backward-looking and not forward-looking. i would remind you that i am here generalising, and that there are many and notable small exceptions to this attitude. ii. education has concerned itself primarily with the organising of the lower mind, and a child's calibre has been largely gauged by its reaction to accumulated information (where education is concerned, collated and collected data, sequentially handed out, digested and arranged so as to equip the child to compete with the information which other people possess. iii. education to date has been largely memory training, though there is now emerging the recognition that this attitude must

libre has been largely gauged by its reaction to accumulated information (where education is concerned, collated and collected data, sequentially handed out, digested and arranged so as to equip the child to compete with the information which other people possess. iii. education to date has been largely memory training, though there is now emerging the recognition that this attitude must end. the child has to assimilate the facts that the race believes to be true, has tested in the past and found adequate. but each age has a differing standard of adequacy. the piscean age dealt with the detail of the endeavour to measure up to a sensed ideal. hence we have a history which covers the method whereby tribes acquired national status through aggression, war and conquest. that has been indicativ

each age has a differing standard of adequacy. the piscean age dealt with the detail of the endeavour to measure up to a sensed ideal. hence we have a history which covers the method whereby tribes acquired national status through aggression, war and conquest. that has been indicative of racial achievement. geography has been based on a similar reaction to an idea of expansion, and through it the child learns how men, driven by economic and other necessities, have conquered territory and absorbed lands. this too has been regarded, and rightly so, as a racial achievement. the various- 8- education in the new age copyright 1998 lucis trust branches of science are also regarded as constituting the conquest of areas of territory, and this again is acclaimed as racial achievement. the conquests

of territory are all indicative of the piscean method, with its idealism, its militancy, and its separativeness in all fields religious, political and economic. but the age of synthesis, of inclusiveness and of understanding is upon us, and the new education of the aquarian age must begin very gently to penetrate the human aura. iv. education is more than memory training and more than informing a child or student as to the past and its achievements. those factors have their place, and the past must be understood and studied, for out of it must grow that which is new, its flower and its fruit. education involves more than the investigation of a subject and the forming of subsequent conclusions leading to hypotheses which, in their own turn, lead to still more investigation and conclusions

nts. those factors have their place, and the past must be understood and studied, for out of it must grow that which is new, its flower and its fruit. education involves more than the investigation of a subject and the forming of subsequent conclusions leading to hypotheses which, in their own turn, lead to still more investigation and conclusions. education is more than a sincere effort to fit a child or adult to be a good citizen, an intelligent parent and no charge upon the state. it has a far wider application than producing a human being who will be a commercial asset and not a commercial liability. education has other objectives than rendering life enjoyable and so enabling men and women to achieve a culture which will permit them to participate with interest in all that transpires i

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

he spiritual awakening of the solar plexus) will then surge upwards as one spontaneous movement. this will in due time create a magnetic field of light and life, within which the new group of world servers will live, mature and come to fruition. keep the whole process, my brother, very simple and uncomplicated in your mind. if you will follow the above instructions with the simplicity of a little child, you will bring about a situation wherein work will be possible. look not for results. yours is to do the outlined work and this, when rightly done, makes the due result inevitable. but as i told you before "it is the inner life of reflection and the outer life of expressed love which will determine the success of the needed group relation and the potency of its future work" in the service o

essity for the scientific construction of the rainbow bridge; hence the emphasis upon the monad, the father aspect which can now be revealed and known, because the work of aeons is culminating in a general soul contact, where humanity as a whole is concerned. this is testified to by the fact that so very many thousands have (as i have several times told you) taken the first initiation. the christ child is present in truth, and the human heart and mind are becoming aware of that fact; the goal for thousands everywhere is the demonstration of the christ spirit, and the exemplification of a life conditioned by love and modelled upon that of christ or shri krishna, his earlier incarnation. this makes possible, therefore, the next great human unfoldment which grows out of the christ consciousne

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

rst stage (if you could see the situation as it truly is) was most definitely the death stage; the second stage, in which we now find ourselves, is literally the stage of- 76- the externalisation of the hierarchy copyright 1998 lucis trust birth the birth pangs of the new order and of the new civilisation through which humanity's sense of life can express itself. the mother dies in order that the child may live; the form is sacrificed to the life. but today, the form aspect, the mother or matter aspect, is dying consciously, and just as consciously the child, the infant civilisation, is coming into being. this is the new thing and it is in this that we are all participating. it is the death of the personality of humanity and the coming in of the soul. such a dying is ever a painful process

ture of matter and energy to produce much that today man is gropingly endeavouring to discover and make possible. all that the modern processes of civilisation have made possible, and much more 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 c

nt but gifts from the hierarchy, developed or constructed under a wise guidance. there was command of air and water because the guides of the race knew how to control and master the forces of nature and of the elements, but none of it was the result of human understanding, knowledge or effort. the minds of men were undeveloped and not adequate to such a task, any more than is the mind of a little child- 80- the externalisation of the hierarchy copyright 1998 lucis trust the cleavage between the two groups (the one expressing the forces of materialism and the other the energy of light) grew gradually wider until towards the close of the atlantean age it was so wide, and the lines of demarcation between the two schools of life and thought were so clear, that a crisis was precipitated in the

to aid in the re-adjustments required for the new age and its coming civilisation. these forces spiritual and potent in nature exist in two categories: solar forces which are inter-planetary and cosmic forces which enter into our solar system via jupiter as the transmitter of divine energies from virgo and aquarius which jupiter esoterically governs. virgo is esoterically the mother of the christ child and is, therefore, the emanator of energies which nourish and aid the growth of the christ consciousness; aquarius is the coming expression of the- 101- the externalisation of the hierarchy copyright 1998 lucis trust group consciousness which is the first and immediate revelation of the ever present christ consciousness on a large scale in humanity. jupiter also, exoterically and from the an

ht from their earliest years that there are no differences, that all men are brothers, and that the apparent distinctions are essentially superficial, then future generations will approach the problem of world interrelations unhandicapped by prejudice, by pride of race, or by instilled historical resentments. by right education little children can be taught right attitudes and will respond, for a child sees and recognises no differences, and the truth of the biblical promise that "a little child shall lead them" will be proven scientifically true. in the new world order this educational process will be started. the economic problem this problem is basically far less difficult of solution. sound commonsense can solve it. there are adequate resources for the sustenance of human life, and the

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

the crucifixion, when it rent the veil of the temple from the top to the bottom. the episode which indicates the energy of organisation and the relation of the spiritual will of the christ to the purpose and the will of the father appears when he said, in the garden of gethsemane "not my will but thine be done" this final episode is closely related to the consciously expressed will of the christ child when he realised in the temple that he must be about his father's business and that his will was to do the will and fulfill the purpose of the father, the monad and the one of whom the monad is the expression. it is these three energies which have precipitated the world crisis, and it is helpful for us to recognise the factual nature of the shamballa forces as they play upon our planetary li

rchy can be drawn nearer to the source of life, and humanity can consequently profit by this hierarchical approach and know eventually the meaning of the words "life more abundantly" christ's evocation of the fire of the will was initiated symbolically in the garden of gethsemane. he has twice symbolically shown his individual response to the shamballa energy: once in the temple of jerusalem as a child, and again in the garden as a full grown man at the close of his earthly career. his third and final response (which climaxes his work from our human angle) covers nine years, from the full moon of june, 1936, to the full moon of june, 1945. this period, in reality, constitutes one event to him who lives now free in his own world and free from the limitations of time and space. having relate

himself- 75- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust for a great negation and for a step forward. the true significance of this has never been grasped and lies in the fact that the phrase "rich young man" is in reality a technical term which is frequently applied to an initiate of the third degree, just as the words "little ones" or "little child" apply to an initiate of the first or second degree. this rich young man was rich in his range of awareness, rich in his personality equipment, rich in his aspiration and in his recognition; he was rich as the result of age-long experience and evolutionary development. he is told by the christ that he must now prepare himself for what is called in rule v "the triad shining forth; he must now

attributes and capacities for which we have as yet no- 77- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust words as they lie beyond the scope of human consciousness, being utterly unknown even to advanced human beings. they only begin to manifest as tendencies between the second and the third initiations, in the same way as the instincts in a small child are, in reality, the germs of later intellectual attitudes and activities. it is needless, therefore, for me to enlarge upon them; unless you are an initiate of the third degree, my words would be meaningless to you and would convey naught. the clue lies for you in understanding the three words happiness, joy, bliss. do you, as you speak of bliss, understand wherein it differs from happiness

e solar system and to control forces within the planet; they will put the ordinary psychic powers (today so stupidly approached and so little understood) in their rightful place and guide man towards their helpful usage. the mysteries will restore colour and music as they essentially are to the world and do it in such a manner that the creative art of today will be to this new creative art what a child's building of wooden blocks is to a great cathedral such as durham or milan. the mysteries, when restored, will make real in a sense incomprehensible to you at present the nature of religion, the purpose of science and the goal of education. these are not what you think today- 214- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the ground is b

ALICE BAILEY THE LABOURS OF HERCULES

form in cancer, and its human form in leo; the densest point of illusion in form is reached in scorpio, and in pisces the form dies, only to be rebuilt again in the wearying round of form experience. but in this sign the way of liberation is first sensed, and the building of the spiritual body is begun. this is the sign of germinal spiritual activity, which later leads to the birth of the christ child, in virgo, to that of the world savior, in capricorn and in pisces. physical commencement and spiritual commencement, physical creation and spiritual creation, physical emergence and spiritual liberation: these are the initial impulses sensed in aries. it is the sign, therefore, of strong and potent impulses, and of violent fluctuations and exaggerated efforts; often a sign of failure, but a

between the soul and the personality) constellations in aries as is usual, there are three constellations connected with aries. first, there is cassiopeia, the enthroned queen, the symbol always of matter. it is most interesting to note how in the circle of the zodiac we come across three women. in connection with aries, the sign of commencement, we find cassiopeia, the dominant woman. woman and child and as we shall later see, mother-matter is the nurturer of the infant christ, the virgin mary gives birth to jesus. in pisces, at the close of the great round, we find andromeda, the chained woman. first the woman enthroned and dominant, then the woman caring for the infant, christ, and then the woman, representing matter that has been dominated and controlled. cassiopeia will be found seat

ficed to mars, the god of war [113] back from their annual visit to the haunts of men they came. within the temple precincts they awaited word from hippolyte, their queen, who stood upon the steps of the high altar, wearing the girdle given her by venus, queen of love. this girdle was a symbol, a symbol of unity achieved through struggle, conflict, strife, a symbol of motherhood and of the sacred child to whom all human life is truly turned "word has gone forth" said she "that on his way there comes a warrior whose name is hercules, a son of man and yet a son of god; to him i must give up this girdle which i wear. shall we obey the word, o amazons, or shall we fight the word of' god" and as they listened to her words and as they pondered o'er the problem, again a word went forth, saying th

love, of sacrifice and faith. yet, grasping it, he slaughtered her, killing the one who dowered him with that which he required. and as he stood beside the dying queen, aghast at that which he had done, he heard his teacher speak "my son, why slay that which is needed, close and dear? why kill the one you love, the giver of good gifts, custodian of the possible? why kill the mother of the sacred child? again, we mark a failure. again you have not understood. redeem this moment, e'er again you seek my face" silence fell and hercules, gathering the girdle to his breast, sought out the homeward way, leaving the women sorrowing, bereft of leadership and love [114] unto the shores of the great sea again came hercules. close to the rocky shore he saw a monster of the deep, holding between his j

ch needed you, and thus again the two are one. ponder anew upon the ways of life, reflecting on the ways of death. go rest, my son [115] the tibetan (djwhal khul) introduction it is said that, from some aspects, virgo is the oldest of the zodiacal signs. down through the ages, be it lilith or isis, eve or the virgin mary, all portray the mother of the world, but it is mary who at length bears the child in her arms. and it is in this sign that the christ consciousness is conceived and nurtured through the period of gestation until at last in pisces, the opposite sign, the world savior is born. as in leo, this is a cave experience "in the womb of time, and should be characterized by warmth, quietness, deep experiences and "slow, yet powerful crises. it is a synthetic sign. on this point the

AN INTRO TO STUDY OF THE KABALAH

ation of genesis" still allegorical like genesis itself, it is stated "there is in heaven a treasury called gup, guph, and all the souls which were created in the beginning, and hereafter to come into this world, the holy one placed therein: out of this treasury the holy one furnishes children in the womb with souls" a further commentary in symbolic language narrates how the holy one perceiving a child's body to be in formation, sends for a suitable ego to inhabit it "the holy one, blessed be he, beckons to an angel who is set over the disembodied souls, and says to him 'bring me such a soul: and this is being always done since the world began; the soul appears before the holy one and worships in his presence, to whom the eternal one says 'betake thyself to this form' instantly the soul ex

ANALYSIS OF THE 5 6 INITIATION

f arik anpin. the altar is a symbol of flashing and brilliance. it is equilibrated in itself and therefore a fitting recipient of the flashing light, glowing brilliance, purity and balanced power. all kneel. the higher is invoked again. the aspirant is now fixed in trapt and looking upward to rtk. at this moment, the aspirant is no longer dead. he has re-entered the earth life. he is likened to a child with full potential of an adult. he is a person with the unconscious potential of an adept. it may be years before his/her adeptship is truly realized. themis (third adept) takes the cup and dagger, and the marks of lvx are imprinted on the aspirant. this is a stigmata on the soul. now the aspirant may demand the opening of the pastos. the altar is moved, the lid is removed, and within the p

APOCALYPSE MOSES

no man's eye hath yet beheld' chapter 35. 1 then seth arose and came to his mother and to her he saith 'what is thy trouble? why weepest thou (and) she saith to him: 2 'look up and see with thine eyes the seven heavens opened, and see how the soul of thy father lies on its face and all the holy angels are praying on his behalf and saying 'pardon him, father of all, for he is thine image 'pray, my child seth, what shall this mean? 3 and will he one day be delivered into the hands of the invisible father, even our god? 4 but who are the two negroes who stand by at the prayers for thy father adam' chapter 36. 1 and seth telleth his mother, that they are the sun and moon and themselves fall down and pray on behalf of my father adam. 2 eve saith to him 'and where is their light and why have the

APOCRYPHON OF JOHN

ity, and the eternal life, and the truth. this is the androgynous pentad of the aeons, which is the decad of the aeons, which is the father "and he looked at barbelo with the pure light which surrounds the invisible spirit, and (with) his spark, and she conceived from him. he begot a spark of light with a light resembling blessedness. but it does not equal his greatness. this was an only-begotten child of the mother-father which had come forth; it is the only offspring, the only-begotten one of the father, the pure light "and the invisible, virginal spirit rejoiced over the light which came forth, that which was brought forth first by the first power of his forethought, which is barbelo. and he anointed it with his goodness until it became perfect, not lacking in any goodness, because he h

ARADIA GOSPEL OF THE WITCHES

ding a wandering life in tuscany, to make an effort to obtain or recover something of thekind, i at last received from her, on january 1, 1897, entitled aradia, or the gospel of the witches.now be it observed, that every leading point which forms the plot or centre of the vangel, such asthat dianais queen of the witches; an associate of herodias(aradia) in her relations to sorcery;that she bore a child to her brother the sun (here lucifer; that as a moon-goddess she is in somerelation to cain, who dwells as prisoner in the moon, and that the witches of old were peopleoppressed by feudal lands(sic, the former revenging themselves in every way, and holding orgies todianawhich the church represented as being the worship of satan all of this, i repeat, had beentold or written out for me in fra

ty or angels, for the whole system is based on the conception of a church and ofobedience.the herb concordia probably takes its name from that of the goddess concordia, who was repre-sented as holding a branch. it plays a great part in witchcraft, after verbena and rue. page 60 incantation.i boil the cluster of concordiat o keep in concord and at peace with melaverna, that she may restore to memy child, and that she by her favouring caremay guard me well from danger all my life!i boil this herb, yet tis not it which boils,i boil the fear, 29 that it may keep afarany intruder, and if such should come(t o spy upon my rite, may he be struckwith fear and in his terror haste away! 30 having said thus, put the boiled herbs in a bottle and spread the cards on the table one by one, say-ing: battez

dalla bocca,e dal orecchio possino buttarefiammi di fuoco e cenere,e lasciare pace e bene alla dealaverna, che possa anche essaabbraciare i suoi fighia sua volunta!incantation.i spread before me now the forty cards,yet tis not forty cards which here i spread,but forty of the gods superiort o the deity laverna, that their formsmay each and all become volcanoes hot,until lavernacomes and brings my child;and till tis done may they all cast at herhot flames of fire, and with them glowing coalsfrom noses, mouths, and ears (until she yields):then may they leave lavernato her peace,free to embrace her children at her will! page 59 n r r r r r and so lavernabecame the goddess of all dishonest and shabby people.whenever any one planned or intended any knavery or aught wicked, he entered her temple

ain invoked her he saw only the body; but if he was clever, then hebeheld the whole goddess, head and body.lavernawas no more chaste than she was honest, and had many lovers and many children. it wassaid that not being bad at heart or cruel, she often repented her life and sins; but do what she might,she could not reform, because her passions were so inveterate.and if a man had got any woman with child or any maid found herself enceinte, and would hide itfrom the world and escape scandal, they would go 27 every day to invoke laverna.then when the time came for the suppliant to be delivered, lavernawould bear her in sleep duringthe night to her temple, and after the birth cast her into slumber again, and bear her back to her bedat home. and when she awoke in the morning, she was ever in vig

a native ofvolterra, is la pellegrina della casa al vento the female pilgrim of the house of the wind. itmay be added that, as the tale declares, the house in question is still standing.there is a peasants house at the beginning of the hill or ascent leading to volterra, and it is calledthe house of the wind. near it there once stood a small palace, wherein dwelt a married couple,who had but one child, a daughter, whom they adored. truly if the child had but a headache, theyeach had a worse attack from fear.little by little as the girl grew older, and all the thought of the mother, who was very devout, was thatshe should become a nun. but the girl did not like this, and declared that she hoped to be marriedlike others. and when looking from her window one day, she saw and heard the birds

BASIL VALENTINE TWELVE KEYS

ished by heavenly and sidereal influences. for all herbs, trees, and roots, and all metals and minerals, receive their growth and nutriment from the spirit of the earth, twelve keys of basil valentine 40 of 95 which is the spirit of life. this spirit is itself fed by the stars, and is thereby rendered capable of imparting nutriment to all things that grow, and of nursing them as a mother does her child while it is yet in the womb. the minerals are hidden in the womb of the earth, and nourished by her with the spirit which she receives from above. thus the power of growth that i speak of is imparted not by the earth, but by the life vgiving spirit that is in it. if the earth were deserted by this spirit, it would be dead, and no longer able to afford nourishment to anything. for its sulphur

BEHOLDERS OF NIGHT

ng towards the nightside. the caul itself as described by adrien cremene gave the following account, published in vampires, burial and death by paul barber- such an infant is born to a woman who has drunk of impure water mixed with the saliva of a demon, or to a woman who, having gone out in the night, her head bare, met a demon which gave her a red cap (coiffe) like his own, which cap causes the child to be born with a caul. in an initiatory context which implies the connection of folklore with inspired magical practice, the caul introduced in ritual practice (by a blood coloured cloth, stained with menstrual blood or otherwise) is the mark of lilith and cain, born unto the night within the mysteries of vampyrism. the heart of the arcana is in the brain itself, it is our connection and de

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

between oracles and the laity not simply for the pragmatic services with which the former provides the latter, but also for the fact that the majority of oracles, including state oracles, come from the lay community. the process by which an oracle originates is not wholly understood, but there is a common life narrative associated with individuals who eventually become oracles. generally, a young child of the lay community, who has been known to have a relationship with surrounding deities and who is able to sense them, will fall ill around the time of puberty. this illness is a sign of a particular deity attempting to possess the adolescent and is called "god sickness (lha nad; it results when the deity is unsuccessful due to impurities within the child s subtle channels. once this has be

ll around the time of puberty. this illness is a sign of a particular deity attempting to possess the adolescent and is called "god sickness (lha nad; it results when the deity is unsuccessful due to impurities within the child s subtle channels. once this has been properly diagnosed by a lama or perhaps another oracle, the illness is cured by a ritual process that 121 "opens" the channels of the child, cleansing the impurities within and allowing the deity to descend properly.185 the next step for the child is training, wherein he or she learns to master the state of possession and utilize the process for the communal benefits associated with the occupation. this training involves being sent to a monastery, usually one closely associated with the particular possessing deity, and learning

strate something of an onomatopoeic device which ends each line with a duplicated word that dynamically illustrates the sound while simultaneously conveying its meaning. in this case it is ldems se ldem. 472 tib. pu ru ru. 473 tib. yangs se yang. 474 tib. sgrengs se sgreng. 475 tib. rol lo lo. 476 tib. bshugs pa. 477 tib. di ri ri. 172 essence. become fully displeased and protect them like a dear child, a nephew" speaking thus, one should disperse and exhort in the best and pure direction. padmasambhava478 performs the activity ritual of the offerings for the seven fierce might demon brothers. samay. protect the words of the great powerful lotus. kha tham.479 this was revealed from the region of chimbu betsa( chim bu bhe tsha)480 by the powerful emanation lotus king.481 d. violence demon i

BLACK WITCHCRAFT

ry. that by both sabbat rites does the cup of heaven (aethyr, luciferian sabbat) and hell (infernal, chthonic sabbat) are filled. cain was the son born of by some accounts samael (the devil) and lilith (through eve, the first satanist and witch. it is said within the dark traditions that the bible is mistaken with regards to cain s true parentage. cain was in fact a half human, half demon bastard child of adam and lilith. it was for this reason that the lord would not accept his offerings and prayers, rather than any specific demands of animal sacrifice. the tale continues with cain being cursed to wander the earth as a vagabond, with the ground he tills never giving bounty. nathaniel j. harris, the mark of cain, the first satanist and first murder. in certain rabbinical literature, the da

simapesiel, tumael, turel, rumael, and azazel. these are among the names of the chiefs of the watchers who came into flesh upon the earth. jeqon led the others to earth to begin to lust for the daughters of cain. asbeel was said to have given evil council to the sons of god, being the watchers, that they should go forth and copulate with 9 the daughters of cain. gadreel taught unto man, woman and child the blows of death and creation of armor and weapons. penemue taught unto the wise the art of ink and writing, as well as the bitter and the sweet, good and evil. this is the spirit who gave unto the cunning the book of arte, which brought forth both demon and angel, those hidden therionick forms of darkness-made-flesh, the art of lycanthropy. kasdeja taught men the art of working with demon

BLAVATSKY H P ANTHROPOGENESIS

with the noachian and mythical deluge alleged to have taken place 1796 years b.c (see "city of god" lxxi, ch. viii. as venus has no satellites, it is stated allegorically, that "asphujit (this "planet) adopted the earth, the progeny of the moon "who overgrew its parent and gave much trouble" a reference to the occult connection between the two. the regent (of the planet) sukra* loved his adopted child so well that he incarnated as usanas and gave it perfect laws, which were disregarded and rejected in later ages. another allegory, in harivansa, is that sukra went to siva asking him to protect his pupils, the daityas and asuras, from the fighting gods; and that to further his object he performed a yoga rite "imbibing the smoke of chaff with his head downwards for 1,000 years" this refers t

number nine, the tenth being still to come, but to the races on earth. venus, or lucifer (also sukra and usanas) the planet, is the light-bearer of our earth, in both its physical and mystic sense. the christians knew it well in early times, since one of the earliest popes of rome is known by his pontiff name as lucifer "every world has its parent star and sister planet. thus earth is the adopted child and younger brother of venus, but its inhabitants are of their own kind. all sentient complete beings (full septenary men or higher beings) are furnished, in their beginnings, with forms and organisms in full harmony with the nature and state of the sphere they inhabit "the spheres of being, or centres of life, which are isolated nuclei breeding their men and their animals, are numberless; n

ntellect (manas) are called the chyuta, for they fall into generation[[vol. 2, page] 48 the secret doctrine. in the vishnu purana, is the most mysterious. he is referred to by the honourable title of deva rishi (divine rishi, more than a demi-god) by parasara, and yet he is cursed by daksha and even by brahma. he informs kansa that bhagavat (or vishnu in exotericism) would incarnate in the eighth child of devaki, and thus brings the wrath of the indian herod upon krishna's mother; and then, from the cloud on which he is seated- invisible as a true manasaputra- he lauds krishna, in delight at the avatar's feat of killing the monster kesim. narada is here, there, and everywhere; and yet, none of the puranas gives the true characteristics of this great enemy of physical procreation. whatever

here is nothing else than they" hence she is "female" and "god" is male nature* sri is goddess of, and herself "fortune and prosperity[[vol. 2, page] 77 the various classes of creators. years and months, by which this spiritual vitalizing cycle could be computed- and which mountain, indeed, was called (see fuerst "the mountain of the moon (sin. so also sarai (sri, the wife of abram, could have no child until her name was changed to sarah[[hebrew, giving to her the property of this lunar influence* this may be regarded as a digression from the main subject; but it is a very necessary one with a view to christian readers. for who, after studying dispassionately the respective legends of abram or abraham, sarai or sarah, who was "fair to look upon" and those of brahma and sarasvati, or sri, l

y procreated. the first two of these are produced by an oviparous method, presumably unknown to modern natural history. while the early sub-races of the third humanity procreated their species by a kind of exudation of moisture or vital fluid, the drops of which coalescing formed an oviform ball- or shall we say egg- which served as an extraneous vehicle for the generation therein of a foetus and child, the mode of procreation by the later races changed, in its results at all events. the little ones of the earlier races were entirely sexless- shapeless even for all one knows; but those of the later races were born androgynous. it is in the third race that the separation of sexes occurred. from being previously a-sexual, humanity became distinctly hermaphrodite or bi-sexual; and finally the

BLAVATSKY H P COSMOGENESIS

numbers. 67 the logoi and the dragon. 73 the astral light. 75 primeval radiations from unity. 79 the web of being. 83 conscious electricity: fohat. 85- stanza iv- the septenary hierarchies. 86 the sons of the fire. 86 the vehicle of the universe- the dhyan chohans. 89 the army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza v- fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilg

building of the worlds. 145 a neutral centre. 147 "dead" planets- the moon. 149- theosophical misconceptions. 152 the planetary divisions and the human principles. 153 the moon. 155 transmigrations of the ego. 159 the septenary chain. 161 relation of the other planets to the earth. 163- explanations concerning the globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the moon. 173 classification of the monads. 175 the monad defined. 177 the lunar monads- the pitris. 179 a triple evolution in nature. 181- stanza vi- continued. 191 "creation" in the fourth round. 191 the "curse "sin" and "war. 193 the struggle for life and the birth of the worlds. 202 the adepts and the sacred island. 207- stanza vii- the parents of man on earth. 213 divisions of the hi

neral, but even in not a few schools in thibet, left to the care of uninitiated lamas and mongolian innovators. thus the reader is asked to bear in mind the very important difference between orthodox buddhism- i.e, the public teachings of gautama the buddha, and his esoteric budhism. his secret doctrine, however, differed in no wise from that of the initiated brahmins of his day. the buddha was a child of the aryan soil; a born hindu, a kshatrya and a disciple of the "twice born (the initiated brahmins) or dwijas. his teachings, therefore, could not be different from their doctrines, for the whole buddhist reform merely consisted in giving out a portion of that which had been kept secret from every man outside of the "enchanted" circle of temple- initiates and ascetics. unable to teach all

lost" to the profane; nor was their policy dictated by selfishness, or[[vol. 1, page] xxxv introductory. any desire to monopolise the life-giving sacred lore. there were portions of the secret science that for incalculable ages had to remain concealed from the profane gaze. but this was because to impart to the unprepared multitude secrets of such tremendous importance, was equivalent to giving a child a lighted candle in a powder magazine. the answer to a question which has frequently arisen in the minds of students, when meeting with statements such as this, may be outlined here "we can understand" they say "the necessity for concealing from the herd such secrets as the vril, or the rock-destroying force, discovered by j. w. keely, of philadelphia, but we cannot understand how any danger

hs of the ocean of life. 5. the root remains, the light remains, the curds remain, and still oeaohoo is one. 6. the root of life was in every drop of the ocean of immortality, and the ocean was radiant light, which was fire, and heat, and motion. darkness vanished and was no more; it disappeared in its own essence, the body of fire and water, or father and mother. 7. behold, oh lanoo! the radiant child of the two, the unparalleled refulgent glory: bright space son of dark space, which emerges from the depths of the great dark waters. it is oeaohoo the younger, the* he shines forth as the son; he is the blazing divine dragon of wisdom; the one is four, and four takes to itself three* and the union produces the sapta, in whom are the seven which become the tridasa (or the hosts and the multi

BLUE EQUINOX

progressive initiation. the equinox publishes all instructions and pronouncements of the a.a. and o.t.o. it also publishes such poetry, drama, fiction, and essays, as are sympathetic to this programme, so far as space permits. the equinox is so called, firstly because it is the comment upon the word of the new on, qelhma, which was given at the equinox of the gods, when the crowned and conquering child, horus, took the place of the dying god, osiris (the equinox marks a period of a fresh influx of force from our father the sun) secondly, in accordance with this, publication takes place at the equinoxes of spring and autumn of each year. the rule of the a.a. is to alternate 5 years of silence with 5 years of speech. hence publication has been from 1909-1914, an v-ix; and now from 1919-1924

endar of our church .but ye, o my people, rise up& awake! let the rituals be rightly performed with joy and beauty. remember that all acts of love and pleasure are rituals, must be rituals .there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the child of the prophet.secret, o prophet! a feast for the supreme ritual, and feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight! aye! feast! rejoice! there is no dread hereafter. there is the dissolution

ook and staggered with the burden of that bliss and that excess and that ultimate nameless. liber lxv 75 47. they cried he is drunk or he is mad or he is in pain or he is about to die; and he heard them not. 48. o my lord, my beloved! how shall i indite songs, when even the memory of the shadow of thy glory is a thing beyond all music of speech or of silence. 49. behold! i am a man. even a little child miught not endure thee. and lo! 50. i was alone in a great park, and by a certain hillock was a ring of deep anamelled grass wherein greed-clad ones, most beautiful, played. 51. in their play i came even unto the land of fairy sleep. 52. all night they danced and sang; but thou art the morning, o my darling, my serpent that twinest thee about this heart. 53. i am the heart, and thou the serp

e borne me utterly away. 48. therefore is the seal unloosed, the guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things. 49. yea, also verily thou art the cool still water of the wizard fount. i have bathed in thee, and lost me in thy stillness. 50. that which went in as a brave boy of beautiful limbs cometh forth as a maiden, as a little child for perfection. 51. o thou light and delight, ravish me away into the milky ocean of the stars! liber lxv 81 52. o thou son of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. behold! i am a butterfly at the source of creation; let me die before the hour, falling dead into thine infinite stream! 54. also the stream of the stars floweth ever

he grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. 7. my prophet shall prophesy concerning thee; around thee the maidens shall dance, and bright babes be born unto them. thou shalt inspire the proud ones with infinite pride, and the humble ones with an ecstasy of abasement; all this shall transcend the know

BOOK OF ENOCH

work of his hands, and bless him forever! 10) the book of methuselah (pages 46-48) this short section has many interesting features. the story is set some years later. methuselah is now head of the family (since enoch went off to live with the angels (see 81.6, a year after he wrote the book. methuselah's son lamech is now grown up, and his first son is born. at 106.2, we get a description of the child who will be named noah. it seems he had white or blonde hair, a red birthmark, and perhaps blue eyes. even more surprising, at 106.5, we learn that this is what the watchers look like. if some of the wives of enoch's family were descended from the runaways, then lamech could easily have had an unexpectedly blonde-haired child. lamech is disturbed about his baby's unusual appearance, and goes

e words of his son he came to me, at the ends of the earth, for he had heard that i was there. and he cried out, and i heard his voice and went to him. and i said to him "behold i am here my son, for you have come to me" 106.9] and he answered me, and said "because of a great matter i have come to you, and because of a disturbing vision, have i come near. 106.10] and now hear me, my father, for a child has been born to my son lamech, whose form and type are not like the type of a man. his colour is whiter than snow, and redder than the flower of the rose, and the hair of his head is whiter than white wool. and his eyes are like the rays of the sun; and he opened his eyes and made the whole house bright. 106.11] and he was taken from the hand of the midwife, and he opened his mouth, and ble

ht of heaven transgressed the word of the lord. 106.14] and behold, they commit sin and transgress the law, and have been promiscuous with women, and commit sin with them, and have married some of them, and have begotten children by them. 106.15] and there will be great destruction over the whole earth, and there will be a deluge, and there will be great destruction for one year. 106.16] but this child, who has been born to you, will be left on the earth, and his three sons will be saved with him. when all the men who are on the earth die he and his sons will be saved. 106.17] they will beget on the earth giants, not of spirit, but of flesh, and there will be great wrath on earth, and the earth will be cleansed of all corruption. 106.18] and now make known to your son lamech that the one w

d showed them to me and made them known to me, and i read them in the tablets of heaven. 107.1] and i saw written on them, that generation upon generation will do wrong, until a generation of righteousness shall arise, and wrongdoing shall be destroyed, and sin shall depart from the earth, and everything good shall come upon it. 107.2] and now, my son, go, make known to your son lamech, that this child that has been born, is truly his son, and this is no lie. 107.3] and when methuselah had heard the words of his father enoch- for he showed him everything which is secret- he returned, having seen him, and called the name of that child noah; for he will comfort the earth after all the destruction. 11) the book of noah (pages 50-53) noah's book was probably written when he was the head of the

BOOK T

in, seven above the central branch for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of

rd of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death the child of the great transformers: the lord of the gates of death nun scorpio 71 temperance the daughter of the reconcilers: the bringer-forth of life samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters

nun scorpio 71 temperance the daughter of the reconcilers: the bringer-forth of life samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters tzaddi aquarius 75 the moon the ruler of flux and reflux: the child of the sons of the mighty qof pisces 76 the sun the lord of the fire of the world resh sun 77 the judgment the spirit of the primal fire shin spirit and fire 78 the universe the great one of the night of time taw earth and saturn book t page 3 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 letters; and between it and that of the right twelve: six above and six below about the left

ceitful, tyrannical and crafty. rules from 20 degree taurus to 20 degree gemini. fire of air king of the sylphs and sylphides. xiv. the queen of the thrones of air queen of swords a graceful woman with wavy, curling hair, like a queen seated upon a throne and crowned. beneath the throne are grey cumulus clouds. her general attire is as that of the queen of wands, but she wears as a crest a winged child's head. a drawn sword in one hand, and in the other a large, bearded, newly severed head of a man. intensely perceptive, keen observation, subtle, quick and confident: often persevering, accurate in superficial things, graceful, fond of dancing and balancing. if ill dignified, cruel, sly, deceitful, unreliable, though with a good exterior. rules from 20 degree virgo to 20 degree libra. water

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

BOOK OF PLEASURE

book of pleasure (self love) get any book for free on: www.abika.com 5 to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. their methods depending on a morass of the imagination and a chaos of conditions, their knowledge obtained with less decency than the hyena his food, i say they are less free and do not obtain the satisfaction of the meanest among animals. self condemned in their disgusting fatness, their emptiness of power, without e

er are they silent as a new-born babe in feeding. what teacher can show the source of wisdom? it is because i know without learning; i know the source and can convey lessons without teaching. knowledge is but the excrement of experience: experience its own repetition. the true teacher implants no knowledge but shows him his own superabundance. keeping his vision clear he directs or leads him as a child to the essential. having shown him the source of wisdom, he retires before gratitude or sentiment sets in, leaving him to fertilize as he wishes. is not this the way of heaven? he who trusts to his natural fund of genius, has no knowledge of its extent and accomplishes with ease, but directly he doubts, ignorance obsesses him. doubt fertilizes in the virgin soil. he is no longer fearless but

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

he generated by incubi and succubi; witches' copulation with the devil; whether witches can sway the minds of men to love or hatred; whether witches can hebetate the powers of generation or obstruct the venereal act; whether witches may work some presti-digitatory illusion so that the male organ appears to be entirely removed and separate from the body; various ways that the witches may kill the child conceived in the womb, etc, etc. the second part, treating of the methods by which works of witchcraft are wrought and directed, and how they may be successfully annulled and dissolved' deals with 'the several methods by which devils through witches entice and allure the innocent to the increase of that horrid craft and company; the way whereby a formal pact with evil is made; how they trans

olution, it is necessary that the soul experience all things in life. it seems the most sensible, most logical, explanation of much that is found in life. why should one person be born into a rich family and another into poverty? why should one be born crippled, another fit and strong. if not because we must all eventually experience all things. reincarnation seems the most logical explanation of child prodigies. a musical genius, composing concertos at the age of five (as did mozart, is obviously carrying-over knowledge from one lifetime into the next. this does not usually happen, but it can. in the same way, homosexuality might well be explained through reincarnation: a person male in one lifetime and then female in the next (or vice versa) might have carried over feelings and preferenc

from one lifetime into the next. this does not usually happen, but it can. in the same way, homosexuality might well be explained through reincarnation: a person male in one lifetime and then female in the next (or vice versa) might have carried over feelings and preferences from one life to the next. for someone who does not believe in reincarnation, it is difficult to understand the death of a child. what was the point of the child living at all, if only for a few short years? for the reincarnationist it is obvious that the child had learned all that had been set to be learned in that particular lifetime and so was moving on. a very good simile for this is the grades of a school. you enter school in a low grade and learn the basics. when you have mastered these you graduate, take a shor

en with many of the participants naked. practically all of goya's paintings of witches show them naked (two witches flying on a broom being typical) and especially interesting is the 1613 (paris) edition of pierre de lancre's tableau de i'inconstance des mauvais anges which shows a great gathering of witches with a circle of dancing nudes in one part and a nude mother presenting her equally naked child to the horned god in another part. it would seem, then, that there was no hard and fast rule. as is found today, some covens only strip when working magick but otherwise wear loose robes. other covens are naked throughout their rites. witchcraft ancient and modern raymond buckland, hc publications, ny 1970 throughout the fifteenth century a popular headdress for women was the tall, conical '

ty or, in some way, describes their interests or feelings. names are important. it used to be that, to know someone's name was to have a power over them for if signifying the end of a sentence lesson three: tools, clothing and names/ 39 you knew the name of your enemy you could conjure with it. in borneo, the dyaks believe very strongly in the power of a name. a mother, there, will never call her child home, after dark, using his real name in case an evil spirit should learn the name and call the child itself. the mother will only call the child by a "nickname. your witch name need not be kept a solemn secret but at least respect it. use it only with other witches or, at least, only with those close to you. of course you may be quite happy with your regular, given name. if you want to use

CASE PAUL F THE BOOK OF TOKENS

t h count aright, and thou shalt have oil for thy lamps, for the oil for lighting. containeth the secret of the letter teth. this is the oil which riseth like a serpent, the oil which thy father jacob poured upon the stone in the house of strength. 4 verily, he who knoweth the secret of that stone, knoweth also the secret of the serpent, and in him shall be fulfilled the saying "when israel was a child, then i loved him, and called my son out of egypt" and he who knoweth this shall be a measurer of mercy, and all his works shall be rooted in the strength of my law [93] comment on teth* t e t h, pronounced tayth. transcribed as" t. the number 9. meaning: serpent. the intelligence of the secret of all spiritual activities. 1 the ancient form of the letter teth was a crude picture of a tally

those who are responsible for the publication of this volume. may the white brilliance of the supreme crown descend upon you. and may you rest in peace beneath the shadow of the wings of that mighty one, whose name no man may utter [191] e p i l o g o s* the meditation on malkuth i am the clarion call of the beyond, reverberating myself throughout the garden of delight. i am thy breath of life, o child of eden, pervading thee with the perfumed fragrance of my spirit. thy very self am i, o israel, and self of all that is. deluded by the illusion of personal independence, the uninstructed mistake the descent of my power from the life breath of ruach [193] the book of t o k e n s for an ascent of power from my manifestations in malkuth. know ye that never does power have its beginning in that

t few there be with ears to hear, for that hearing is too often dulled by the noisy clamor of the world's illusion. yet he who hath eyes to see, and mind to remember, may see in the very word guph, that the heart of its meaning hath to do with hearing, for what else is vav but the heart of the word? and is not vav at once the special letter of ben the son and the sign of hearing? this thy body, o child of earth and sky, is truly the heavenly vision of the goodness of the eternal. this thy body is the palace of the king; this thy body is the manifested world of god and man; this thy body is the seamless robe of adonai. for 1 am thy lord, and the lord and his temple are one [2we wicca01.txt a practical guide to witchcraft and magic spells by cassandra eason contents [insert pic p005- book co

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

d for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each month or, as it was thought, gave birth to her daughter each month, it was assumed that human existence followed the same pattern and that the full moon mirrored the mother with her womb full with child. the full moon was also associated in later ages with romance and passion, originally because this coincided with peak female fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that the male role in conception was seite 6 wicca01.txt fully understood in the west, and only then were the

a reign of torture and terror especially in the eastern counties of england, amassing a huge fortune for himself in the process. in the colonies of america, the most notorious trials were those at salem, held between 1692 and 1693. during this period of mass hysteria, 141 people from the town and immediate area were arrested, and 19 were hanged. even a dog was hanged. dorcas good, a four-year-old child, was the youngest victim to be accused of witchcraft and imprisoned. she was released on bail after her mother was hanged, but her younger sibling died in prison. dorcas was driven insane by her experience. about three-quarters of all those killed as witches in europe and scandinavia were women, mainly lower-class older women, female healers, village herbalists, wise women and midwives. with

dren to any experiences before they were ready, least of all wiccans to whom life is sacred and children the blessing of the goddess. lisa, a wiccan from berkshire, describes how her daughter has grown up 'becoming a mother has touched me more deeply than i could ever have imagined. i am sure that every mother, pagan or otherwise, has felt and appreciated the magical connection between mother and child: eyes and hearts locked together during a breast feed; waking to silence in the middle of the night, only to hear the baby wake and cry out moments later; being able to recognise one's own child's cry in a room full of noisy babies 'being a pagan has brought all of these experiences into a spiritual focus that has brought me closer to the goddess in a way that i don't think could have happen

arent. it has allowed me to experience the mother aspect first-hand; it gave new meaning to the moon cycles of a woman, it allowed me to become the microcosm of the great earth mother as i watched my own body grow and give birth to a new life. it gave me the protective instinct of sekhmet [the lion-headed egyptian goddess of fertility, when i realised that i would fight to the death to protect my child. it showed me the true and profound power of the female body; to create and sustain life within the body, to bring forth that life and nurture it with a perfect food made by the body. all of these are precious gifts to me as they are all a reflection of my deepest spiritual belief and faith. when my daughter skye is older, i will share with her what i have learned. for now, we just walk in t

s, and the children in our lives are always eager and excited to join in. skye is still a bit young for much of it, but even a two-year-old can dance around a maypole, pick berries, plant seeds and help bake bread or biscuits. it's exciting to think that the wheel of the year will have deep significance to her; that samhain and beltain will hold the same excitement that christmas held for me as a child 'i don't know if skye will ultimately choose wicca as her spiritual path, but i feel that growing up in a pagan home will give her the best tools for making choices in her life. she will learn to be aware of her environment and will feel a part of it, not above or outside it. hopefully, this will inspire her to care for it and for others around her, and to encourage others to do the same. wi

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

en as some of the most destructive forces that they face have emerged from their own conflicts. in its composition, the charm consolidates some of the most significant icons of african american spirituality: the bible, a token of christian redemption; a root, a supernatural emblem and touchstone to an ancient heritage; and the most precious relic that nana owns, the bequest of a slave parent to a child.a twisted cord of her own mother's hair. bound together and made inseparable with twine, each element of the hand illustrates the charm's singularity of spirit. although the scene occurs in a motion picture, the real, historical implications present in it run as currents throughout this book. daughters of the dust enumerates the fundamental interests of one family on the eve of their dispers

deeply affected by the "superstitions" that he had imbibed, growing up among black household servants. in many cases, children of both races were inculcated with images from a rich folklore tradition that served the twin objectives of admonition and instruction. conjuring tales no doubt made a great impact on impressionable children. the reconstruction legislator william councill wrote that as a child he had been sent to live on a small plantation where he met "aunt phillis" a "noted conjure woman" who took him into her care "she exercised complete control over me.soul and body" he stated "i believed in her. i feared and worshipped her" in such biracial\ 19\ contexts, the vivid depictions of spirits, invisible powers, and other, malevolent forces from black folklore may have functioned as

atural specialists were "born with the gift".marked, or chosen, at the start of their lives. anomalous births were considered significant in the conjuring tradition. being born with a caul, the amniotic veil covering the face of the newly delivered infant, was interpreted as evidence that one was gifted with enhanced insight into the invisible realm. another wellknown belief held that the seventh child of a seventh son or daughter would enjoy an auspicious spiritual lineage "if you are a double-sighted person and can see ghosts, if you happen to have been born on christmas day, or are a seventh son, you are born for magic" claimed one folklorist.[24] these anomalies sometimes led the depiction of conjurers as outsiders, inhabitants of the fringes, dwelling within a cultural demimonde. spea

59\ 3 "folks can do yuh lots of harm" african american supernatural harming traditions augusta, georgia, late 1930s. a few short months after their wedding, a husband begins to leave his wife at home alone at night. he stays out, she says, until early the next morning. according to his spouse, he would "get up fussin f and leave without eating" she is pregnant, and before the birth of their first child he deserts her. she learns that he is having an affair. tormented, she falls ill, dizzy with headaches, finally she goes deaf. she has been conjured.[1] this story not only gives voice to the pain its narrator experiences because of her husband's infidelity and abandonment, it also provides the framework by which she interprets her misfortune. moreover, the format of this account is not uniq

ual gain. an account of a trial of infanticide involving a white woman in the late eighteenth century, in which the defendant justified her actions in the murder of her illegitimate mulatto infant by saying that a "negro fellow" will, made her drink "under a pretence of curing her" and thus "by that means had carnal knowledge of her body" will threatened her, she claimed, after she was found with child, saying that "he would poison her" or "do something to her that would kill or otherwise destroy her" if she revealed to any other person the details of their cohabitation.[30] the cultural background of poisoners played a significant role in their identification as supernatural practitioners. in particular "saltwater" africans and recent arrivals from the west indies were thought to possess

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ept, and then declared to his servants how injuriously the king of the moors had deprived his aunt of her country, and had extinguished all the royal seed even to his infant, with the daughter of which country he had now the intention of matching his son. hereupon he swore to maintain perpetual enmity with the moor and his allies, and to revenge this upon them; and with this he commanded that the child should be tenderly nursed, and to make preparation against the moor. now this provision, and the disciplining of the young lady (who after she had grown up a little was committed to an ancient tutor) took up all the first act, with many very fine and laudable sports besides. in the interlude a lion and griffin were set at one another to fight, and the lion got the victory, which was also a p

to it. he was mighty well pleased with it, drinking of it, and pleasantly sporting in it. but after it began to heat because of the lamps that were placed under it, we had enough to do to keep him in the bath. we therefore clapped a cover on the vessel, and allowed him to thrust his head out through a hole, till he had in this way lost all his feathers in the bath, and was as smooth as a new-born child; yet the heat did him no further harm, at which i much marveled, for the feathers were completely consumed in this bath, and the bath was thereby tinged blue. at length we gave the bird air, and he sprang out of the vessel of his own accord, and he was so glitteringly smooth that it was a pleasure to behold. but because he was still somewhat wild, we had to put a collar with a chain about hi

COLLIER IRENE CHINESE MYTHOLOGY

: why did she want her creations to make their own children? a: she did not want to stay on earth to watch over them, nor did she want to return to earth to make or repair humans. she wanted the humans to learn to live on their own without the help of the gods. q: what feelings do people share with the gods of old in the creation process? a: people are delighted and proud of each new creation, or child, who brings joy and laughter to the world. 29 expert commentary jan and yvonne walls are two noted sinologists, or scholars who study chinese language and culture. they point out that chinese gods have four basic types of physical forms: of the four characteristic form-types human form, beast form, half-human-half-beast form, and composite form of several animals those of a purely human form

m of the chi-lin on their clothing to remind them of their duties. in the fourteenth century, a real giraffe was sent to the imperial court, and many observers claimed it was the reincarnation of the mythical chi-lin. chinese mythology 86 once there was a very kind woman named cheng who lived in shandong province in northwestern china. loved and respected by everyone, she longed desperately for a child. night and day, she prayed for a son. however, her husband scolded her for wanting another mouth to feed. once he had been a nobleman, but he had lost all his money. afterward, all his old friends avoided him and he became deeply ashamed of his poverty. luckily, cheng was willing to marry him. one day, cheng undertook a long journey to a remote temple to pray for a child. her husband angrily

ould bring peace to the troubled world. she rushed home to tell her husband about the magical encounter, her footsteps scattering the stones that she once carefully avoided. true to the unicorn s prophecy, cheng rejoiced at the birth of a son one year later. cheng named him kung qiu. she placed the unicorn s jade around his neck to protect him against diseases and accidents. three years after the child s birth, kung qiu s father died, and the boy was raised by his mother in poverty chinese mythology 90 deeper than ever before. gifted with an exceptional memory, kung qiu remembered everything that he saw and heard. the boy loved to read and recite passages from classical literature. despite his amazing intellect, or because of it, kung qiu was constantly teased as a child. he was not handso

nk the unicorn might be a good omen for the people of her land? a: the chi-lin was known as an omen of peace. people believed that it punished the evil and spared the innocent. it reminded judges and soldiers of their obligations to be fair. q: what did the unicorn drop at the feet of cheng, and what did it tell her? a: it dropped a piece of jade at cheng s feet and told her that she would bear a child who would be a ruler without subjects, a king without a throne. q: what are some special qualities of jade? a: jade is a stone that has opposite qualities. it is a cool stone, but feels warm to the touch. it is heavy, but feels light in the hand. it is dense, but can be carved into light sculptures. its surface is cloudy, but it has depth. it emits comforting sounds when struck. it has yin a

d culture (icorec) states: kuan shih yin, to accord her her full title, is the one who hears the cries of the world. she is the living expression of loving compassion; the one who will come to your aid; the one who offers a caring aspect to the otherwise somewhat remote world-view of much of chinese buddhism. she will save you from the perils of this world and the next. if you are desperate for a child, you turn to her, for she brings children. if you are sick, you turn to her for healing. if you are in danger, you pray to her for deliverance. she is all pervasive, all loving, the very embodiment of beauty and grace. it is hardly surprising that she is so popular.4 although journey to the west is the story of the introduction of buddhism to china, it is also a reminder of the power of taoi

COSIMANO CHARLES ELEMENTARY PSIONICS

such uses. other than that, you can use anything you like. an old key will work perfectly. it is heavy enough to cause a firm swing and being flat can be carried in the pocket without making a bulge that causes your girlfriend's parents to look at you with suspicion. another favorite of mine, which is nice at my age when girlfriend's parents are never encountered anymore because i m married is a child's wooden top. yes, they still make them and you can often find them at the local toy store. failing that, the wooden knobs that they sell at craft stores work very well. the top has another advantage for those of us who have made the mistake of depending upon the honesty of publishers in their royalty statements. they come with their own string. all you have to do is take a small screw-eye

need to find it fast because he is coming to take you out to dinner and to lose a relationship is bad enough, but to lose a dinner is worse (the first thing they teach us in writing school is never to turn down a free meal because you never know where your next one is going to come from) there is only one problem. you have no idea where to look and you have this sneaking fear that the neighbor's child may have eaten it while you were babysitting. nil desparandum (which is ancient italian for don't despair. you have your trusty pendulum and this book. stand and hold the pendulum away from you and visualize the ring, while humming wagner. well, you don't have to hum the wagner. the pendulum will swing away from in the direction of the lost object. all you have to do now is follow the pendul

r again. this will give you an exact block to look for a home on. this method has been proven over the years to have some highly beneficial uses. lost people, for example, can be located quite readily using it when more conventional methods would take so long that all they would find would be a body. years ago, some friends of mine were out camping, and don't ask me why, i hate camping, and their child wandered off into the woods. well, as you can imagine, the thought of their offspring become bear food was not a pleasant one and the mother got into the truck (yes, they drove a pick-up too) went charging off to the ranger station to get help, this being in the days before cellular phones. the father, having a rare moment of lucidity in this rustic surrounding, remembered the many times i h

ular phones. the father, having a rare moment of lucidity in this rustic surrounding, remembered the many times i had bored them with my lecturing on the wonders of the pendulum and he just happened to have one. he also had a us geological survey map, which covers every nook, cranny and bear nest, and did the map dowsing as i have described. the pendulum led him to within one hundred yards of the child and by the time the frantic mother returned with the forest rangers and three new dents in the truck, father and son were back at the camp site. after all, how fast can a three-year-old run? lies, crooks, and crime stuff we all deal with dishonest people and not all of them are publishers. some of them are editors. and all politicians are in that category. so as you look out at your world an

lth-protecting thoughtform for general use, but my own experience has found that strengthening the etheric body seems to work better for that purpose. by now you should be adept at making thoughtforms, so you should have little trouble making this one. let s assume that in the place where you work there has been a severe outbreak of stomach colds since one of your co-workers brought her obnoxious child to the office (children are plague carriers and their presence in any environment breeds contagion. you already have your field in place so you are not too worried, but you would like to be certain. you would therefore meditate and create a thoughtform, giving it the specific instruction that it will block the disease as it attempts to enter your body. if you thought that using a thoughform

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

cause we are magnetically attracted to them. and that attraction comes from the magnetism of our 'capes. these capes, in turn, are a reflection of what we think and feel about ourselves. our lives are an exact physical replica of our own subconscious mind. how it thinks and perceives itself and the world, is recreated physically in the people, places and experiences we attract to us. when i was a child, there used to be a saying which went "think lucky and you'll be lucky. this contains an eternal truth, although it has nothing to do with luck. we attract to us people, places, and experiences which connect magnetically with our 'cape. therefore if we believe inside that we will always be poor and downtrodden, that pattern will be contained in the cape. it will become, you could say, the ca

there was (or so he said publicly. as he once said "i turned hegel on his head. in doing so, he had also identified an incredibly effective tool in manipulating the world towards centralised control. marx and his german industrialist friend, friedrich engels, produced the communist manifesto. engels, the promoter of freedom for the masses from the yoke of capitalism, had made a fortune exploiting child labour in lancashire, england. the communist manifesto was nothing new and certainly not the inspiration of karl marx. he got his 'ideas' from the works of others, which he read during his countless hours in the british museum. his belief in a class war came from weishaupt and the bavarian illuminati. as the american researcher, gary allen, writes in his 1972 book none dare call it conspirac

hitler's leading officers and thousands of his troops were of jewish decent. in britain, it seems to me, the public mind was being urged to ignore hitler until his rearmament programme was well established. then, when the germans were ready for battle, that same public opinion was switched dramatically to see hitler as a monster who must be stopped. the british collective psyche was like a little child in the hands of the mind doctors. this policy, i believe, was coordinated by lord milner and the round table secret society, together with the royal institute of international affairs at chatham house. the two front men for these two very different stages were prime minister neville chamberlain and his successor, winston churchill (comm 300. chamberlain and his close aide, lord halifax (a ro

, because they will be branded 'anti-semitic. even some jews who have made these points have been branded 'anti-semitic! to this day, the clique continues to arrange for 'anti-semitic' events and attacks which allow this manipulation of the jewish and non-jewish communities to go on. the jewish hierarchy wishes to keep the mass of jewish people in constant fear, a state of mind which makes anyone child's play to control and manipulate. the far right are a dream for this clique and they play into their hands by behaving in ways that make the manipulation so much easier. not all of them are behaving in this way by accident, either. who actually funds some of these 'far right' groups? if you know, perhaps you'll tell me. in britain, i am told by an extremely reliable source very close to the

and more people crowded into houses, to encourage the return of the plague. villages should be built next to stagnant pools and, above all, remedies for preventing and curing disease ought to be strongly condemned, he said. malthus went on "we are bound injustice and honour formally to disclaim the right of the poor to support. to this end, i should propose a regulation be made declaring that no child born..should ever be entitled to parish assistance..the [illegitimate] infant is comparatively speaking, of little value to society, as others will immediately supply its place..all children beyond what would be required to keep up the population to this [desired] level, must necessarily perish, unless room be made for them by the deaths of grown persons."17 from such a mind did the idea of

DAVID ICKE CHILDREN OF THE MATRIX

6 ibid 28 children of the matrix 7 john a. keel, our haunted planet (fawcett publications, usa. 1971, p 14 8 ibid 9 ibid, p 15 10 ibid 11 see the books of james churchward: the lost continent of mu; the children of mu; the sacred symbols of mu; the cosmic forces of mu, books one and two. they are available through the david icke website 12 professor james demeo, saharasia: the 4000bce origins of child abuse, sex-repression, warfare and social violence, in the deserts of the old world (natural energy works. usa, 1998. also see article on http//www.davidicke.net/tellthetruth/history/saharasian.html 13 professor w.b. emery, archaic egypt (penguin books, uk, 1984) 14 for further details of these legends and accounts all over the world, see when the earth nearly died by d.s. allen and j.b. del

oah is the son of lamech and he is described as unlike a human being and 96 children of the matrix more like "the children of the angels in heaven. and we know who they were. lamech questions his wife about the father of noah "behold, i thought then within my heart that conception was (due) to the watchers and the holy ones..and to the nephilim..and my heart was troubled within me because of this child" lamech's child, noah, was white-skinned and blond-haired with eyes that made the whole house "shine like the sun".16 the highest level of the reptilian "royalty" are known among ufo researchers and a number of abductees as the "draco" after their "home" base in the draco constellation. these entities are described as being albino white and they project something akin to a laser-type beam fr

u see'"17 according to the book of genesis, noah got seriously drunk on wine and collapsed in his tent. ham, his son, walked in and saw his father naked. he told his two brothers before finding a cover for his father and when noah found out he launched into a rage and put a curse on ham and his son canaan. could the big deal here be that ham saw something about noah's body that indicated he was a child of the gods? it appears that some of the hybrids this far back in history still had clear reptilian features, especially some sort of scaly skin on the chest. in the hindu classic, the mahabharata, a "demi-god" hybrid called kama was born from the union between an earth woman and the sun god, surya. the child is described as being "clad in a coat of armour, like a divine being. by the time o

first thing photographers look at is the skin. now this skin-problem had the property that her skin got red spots and after a while changed into horny-like slices. we went to the biggest professor in the university in utrecht. he didn't know what it was. they did all kinds of tests, but they had no explanation of it."19 according to ancient texts, noah said that the people must not know about the child melchizedek, because they would kill him if they saw his strange appearance. the "badge of the priesthood" was the same as the divine right to rule, it was code for the reptilian bloodlines. the priesthood of melchizedek became one of the most famous and powerful, and today the highest level of the hierarchy of the mormon church is called the melchizedek priesthood. the mormon church is a 10

the grail stories, was a version of this. in the legends, the symbolic arthur was a descendant of the dragons and his helmet (or el-met, named after a reptilian goddess called el) carried a dragon motif. the red dragon symbol of wales comes from the claim by merlin, arthur's "magician, that the red dragon symbolised the people of britain. merlin was described as only half human because he was the child of an underground being and a human woman. the arthurian stories include all the classic elements of the story, including the creation of royal bloodlines through the interbreeding between humans and non-human entities, shape-shifting, the use of holographic images to hide a being's true form, and battles between competing dragons. geoffrey of monmouth, the 12th century historian, said that

DAVID ICKE THE BIGGEST SECRET

obal change. a crossroads where we makedecisions which will influence life on earth well into the future of what we call time. wecan fling open the doors of the mental and emotional prisons which have confined thehuman race for thousands of years. or we can allow the agents of that control tocomplete their agenda for the mental, emotional, spiritual and physical enslavement ofevery man, woman and child on the planet with a world government, army, central bankand currency, underpinned by a microchipped population.i know that sounds fantastic, but if the human race lifted its eyes from the latest soapopera or game show for long enough to engage its brain, it would see that these eventsare not just going to happen- they are happening. the momentum for the centralisedcontrol of global politics

he companies at the top of the building served by the mysterylift. he found they were all fronts for the central intelligence agency, the cia.then there are the experiences of cathy obrien, the mind controlled slave of theunited states government for more than 25 years, which she details in her astonishingbook, trance formation of america, written with mark phillips.27 she was sexuallyabused as a child and an adult by a stream of famous people named in her book. among29them were the us presidents, gerald ford, bill clinton and, most appallingly, georgebush, a major player in the brotherhood, as my books and others have long exposed. itwas bush, a paedophile and serial killer, who regularly abused and raped cathysdaughter, kelly obrien, as a toddler before her mothers courageous exposure of

thwhom the angels (extraterres-trials) had conceived. were unable to bring forth theirchildren, and they died. it describes how some of these giant babies were deliveredby caesarean section. having split open the bellies of their mothers they came forthby their navels.46 in the ancient hebrew text, the book of noah, and its derivative, thebook of enoch, a strange birth is described of a non-human child, who turns out to benoah of great flood fame. references to this also appear in the dead sea scrolls, therecords of the essene community in palestine 2,000 years ago which included muchmaterial from the book of enoch. the strange child the texts describe is the son oflamech. he is said to be unlike a human being and more like the children of theangels in heaven. lamechs child, noah, is descr

the children of theangels in heaven. lamechs child, noah, is described as white skinned and blond-haired with eyes that made the whole house shine like the sun. blond-haired, blue-eyed beings with laser-like eyes is a description for mysterious people or gods whichspans thousands of years to the present day and appear in cultures across the world.lamech questions his wife about the father of the child:41behold, i thought then within my heart that conception was (due) to the watchers and theholy ones .and to the nephilim .and my heart was troubled within me because of thischild.47in the shahnemeh or book of kings, the legendary history of iran completed in 1010ad by the arab poet, firdowsi, he describes the birth of a baby called zal, the son of aking called sam. again the king is horrifie

my heart that conception was (due) to the watchers and theholy ones .and to the nephilim .and my heart was troubled within me because of thischild.47in the shahnemeh or book of kings, the legendary history of iran completed in 1010ad by the arab poet, firdowsi, he describes the birth of a baby called zal, the son of aking called sam. again the king is horrified by the unearthly appearance of his child whohas a very large body as clean as silver, hair as white as an old mans and like snow,and a face compared with the sun. sam calls his son a demon child, a child of the daevas- the watchers. like the patriarchs of the old testament, the iranians appeared to have anaversion to children born with extremely white features. and who is said to be extremelywhite, albino white? the royal hierarchy

DAVIDSON DAN SHAPE POWER

is again three dimensional and thus a structured shape. dr. michael persinger has found that thoughts occur in the brain as three dimensional forms, which are reduced by instrumentation to two dimensional patterns. the egyptian god thoth was keeper of the words of power, used to produce controlled phenomena when spoken with the correct intonation and pronunciation. in the case of isis healing her child of a fatal scorpion bite, the use of a specific word of power caused the poison to be expelled from the body and the lifeforce to return. other legends and myths also refer to the use of such words of power. the words of power produced a three dimensional pattern which would resonate with the aether to produce a desired effect or reality in matter or energy. edward leedskalnin, builder of th

DEITUS

crimes are very rarely ever committed by a satanist for an obvious reason which has nothing to do with moral or ethical beliefs. a satanist cares about what is best for him and would not engage in acts which would jeopardize his freedom or safety. the occasional deviant may commit some horrific crime in the name of satan, but the satanist is no more responsible for the crimes of the sociopath or child molester than a christian is for those of a deviant priest or minister who does the same. while self-interest keeps the satanist from breaking the laws or cultural standards of the society in which he lives, a satanist may question the definition of good and evil and the values and ethics which his society has determined to be correct. what is good and what is evil? the satanist asks. if you

cation of the flesh, and obedience to church and state. crowley identified that a new cycle of expansion had begun and the cycle of restriction had ended. he refered to this cycle as the aeon of horus but the aeon of horus was only the first of many aeons within the cycle he had identified. the god osirus had passed through the land of the dead and was now reborn as horus. the bright and glorious child was reborn and now sat upon the throne of his father. this fit beautifully into crowley s egyptian schema but the doctrine of thelema failed to transform the world as he believed it would. the religion of crowley-anity attracted few followers at the time but the child grew and was weaned. and in 1966 it went out to play with its friends. anton lavey referred to a cycle of expansion as an age

aeon of set. the age of satan represents the time during which both aeons were active. in 1975, the aeon of horus had finally ended. the aeon of lucifer, similarly, began in 1991. the period from 1991 to the year 2000 was transitional. both the aeon of set and the aeon of lucifer existed simultaneously during this time. the aeon of set ended in the year 2000. the bright, glorious, and unconquered child had been reborn. it had grown from an infant to a child and then into a teenager. crowley celebrated its birth. lavey sent the child out to play with its friends. aquino called the child in to study for its finals. the years of the church of satan were a carnival, followed by those of the temple of set and its focus on intellectual pursuits. at the end of the 20th century, the child approach

ey sent the child out to play with its friends. aquino called the child in to study for its finals. the years of the church of satan were a carnival, followed by those of the temple of set and its focus on intellectual pursuits. at the end of the 20th century, the child approached manhood. the year 2000, and the declaration of deitus as the word of the aeon of lucifer, marked the beginning of the child s adult years. the focus now is no longer on intellectual development but on personal responsibility and the pursuit of power. a child thinks only of itself and immediate gratification of its needs. a man, however, considers his role within a society and satisfies his needs through the setting of long term goals. the aeon of lucifer is a new aeon, the third aeon in the present cycle of expan

DEMONIC BIBLE

rroneously been believed that satanists perform human sacrifices and other criminal acts such as molesting children or torturing animals. while this is rarely the case due to the obvious danger that such acts entail, anyone who has studied the nature of magic will understand the rationale behind such deviant practices. the magician who engages in this sort of activity is not a common sociopath or child molester who derives pleasure from torturing or killing an innocent victim. rather, the magician in question draws on magical energy released by the emotionally charged victim and directs that energy to affect the world in some way. aside from the legal dangers, the level of energy raised by such a ritual is too great for any but the most powerful wizard (or group of wizards) to control. it

fer? i have said that the key to understanding deitus is the realization that man is a god and yet the first ritual of the demonic bible is a renunciation of all gods. there are many apparent fallacies in the demonic bible. i came to realize the fallacies after many years of performing the rituals. i have left the rituals as they are, however, for the benefit of the novice practitioner. just as a child learns to call a creature cat then later learns it is not a cat but a feline, so will the magician who performs the rituals of the demonic bible begin by renouncing all gods; then invoke the names of all the gods; realize that there are no gods; then declare himself a god; and finally renounce himself. i have left the rituals in the form that i myself performed them. the experienced magician

irit azael, my unholy guardian demon, and confirmed by the 4 crown princes of hell, the 8 sub-princes of hell, and the 9 lords of the abyss* dark lord, consecrate this work which i begin this night that i may emerge from the waters of leviatan as a new born babe from the womb and, as a suckling, feed upon the breast of the great harlot, the lady of babylon and, once weened from the tit, grow as a child of darkness until i have become a god upon the earth, exercising the power and authority of the highest and ineffable king of hell* i bless and consecrate this water in the name of satan and in the name of lucifer (recite three times, then enter bath* sanctify me in the waters of the abyss that i may rise up, from this bath, reborn in the image of satan and go forth into the world as a livin

ng in the shape of a mighty raven at first before the exorcist; but after he taketh the image of a man. he teacheth the art of astronomy, and the virtues of herbs and precious stones. he governeth 26 legions of spirits; and his seal is this, which is, etc (37) phenex- the thirty-seventh spirit is phenex (or pheynix. he is a great marquis, and appeareth like the bird phoenix, having the voice of a child. he singeth many sweet notes before the exorcist, which he must not regard, but by-and-by he must bid him put on human shape. then he will speak marvellously of all wonderful sciences if required. he is a poet, good and excellent. and he will be willing to perform thy requests. he hath hopes also to return to the seventh throne after 1,200 years more, as he said unto solomon. he governeth 20

maketh men witty. he can turn wine into water, and blood into wine, also water into wine. he can turn all metals into coin of the dominion that metal is of. he can even make fools wise. he governeth 33 legions of spirits, and his seal is this, etc (62) volac, or valak, or valu, or valac- the sixty-second spirit is volac, or valak, or valu. he is a president mighty and great, and appeareth like a child with angel s wings, riding on a two-headed dragon. his office is to give true answers of hidden treasures, and to tell where serpents may be seen. the which he will bring unto the exorciser without any force or strength being by him employed. he governeth 38 legions of spirits, and his seal is thus (63) andras- the sixty-third spirit is andras. he is a great marquis, appearing in the form of

DIABOLUS

michael w. ford for the order of phosphorus members only. succubus publishing website http//algol.chaosmagic.com psychonaut 75 website http//www.psychonaut75.com e-mail: keteb75@psychonaut75.com 2 contents introduction i. set the egyptian god of darkness ii. ahriman the persian devil and the whore of darkness iii. the adversary and the bride of the devil, cain the son iv. the gnostic yaltabaoth, child of chaos v. the path of the crooked serpent leviathan and beelzebub end introduction the very intent and purpose of this essay is to bring to light the roots of the adversary in magick from a historical and mythological standpoint. as a practitioner of magick from a satanic and luciferian viewpoint, many often inquire on my sources and inspirations from which i form my sorcerous work. it was

the brightest constellation around the north celestial pole otherwise known as the great bear or little dipper. the mummified hawk that is called the lord of the south is connected with set in this aspect. this is the seker god who early on was considered close to set before his transformation in accordance with osiris. the home of set is khepesh, the constellation. set was considered the eighth child of the gods of annu, and was of nuit. as the god of darkness and storms he was alone the one who could withstand the stare of the serpent apep, thus controlling the storm demon and later it becoming a part of sethan himself. set as being not only the lord of the south, he later was associated with the north, becoming the lord of the northern sky in the egyptian book of the dead. his primary

it actually is a step away from the concepts of blending in with the spiritual normality of the herd. it is also to be noted that the opposer or adversary is the imagination of the illuminated, melek ta us and his chosen are but those who recognize the black light within. that by affirming this path, of antinomianism through the image of shaitan or satan, the individual via imagination becomes a child of melek ta us. i was, and am now, and will continue unto eternity, ruling over all creatures and ordering the affairs and deeds of those who are under my sway. i am presently at hand to such as trust in me and call upon me in time of need, neither is there any place void of me where i am not present. kitab el-jelwa therein is perhaps one of the most significant representations of shaitan in

nted eve, he injected filth into her. israel who stood at mount sinai, their filth ceased; the other nations who did not stand at mount sinai, their filth has not ceased. talmud: b. shab. 146a aleister crowley made reference to cain and his mark of initiation, which some witches disagree with according to their tradition. to paraphrase: there is the legend of eve and the serpent, for cain was the child of eve and the serpent, and not of eve and adam; and therefore when he had slain his brother, who was the first murderer, having sacrificed living things to his demon, had cain the mark upon his brow, which is the mark of the beast spoken of in the apocalypse, and is the sign of initiation. the book of thoth, aleister crowley in luciferian grimoires, cain is said to be a symbol and gateway f

r. this is made reference to the number 8, being of baphomet and chaos, and the pentagram representing the five points of the adversary, details are found in the grade workings of the black order of the dragon38, which is a non-public initiatory circle. the inverted pentagram in an outer sense represents the manifestation of the will through the manipulation of matter. iv. the gnostic yaltabaoth, child of chaos "and when she saw (the consequences of) her desire, it changed into a form of a lionfaced serpent. and its eyes were like lightning fires which flash. she cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. and she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

also called the v v in voodoo (q.v. vesta: one of four thousand known asteroids, but treated as a very minor planet. in astrology (q.v, the planet named after the greek goddess who served as a comforter, keeper of the sacred hearth, and sacred harlot. keywords include: sister, sexuality, fertility, comforter, charity, sacred chastity, virginity, sacred warrior, sacred harlot, sex as a sacrament, child bearing, diplomacy, legalist, altar, meditation, sanctuaries, rituals, secret societies, safekeeping, hospitality, tradition, prostitution, civil service. veve: a symbol drawn on the ground in voodoo (q.v) ceremonies and used as a talisman (q.v) or device to attract the loas (q.v) or gods. vibratory formula: in ceremonial magick (q.v, certain words are meant to be vibrated. this means that w

DION FORTUNE MYSTICAL QABALA

on. the things it renders are unthinkableand yet the mind, tracking from symbol to symbol, manages to think about them; and although we have to be content to see in a glass darkly, yet we have every reason to hope that ultimately we shall see face to [page 16] face and know even as we are known; for the human mind grows by exercise, and that which was at first as unthinkable as mathematics to the child who cannot manage his sums, finally comes within the range of our realisation. by thinking about a thing, we build concepts of it. 11. it is said that thought grew out of language, not language out of thought. what words are to thought, symbols are to intuition. curious as it may seem, the symbol precedes the elucidation; that is why we declare that the qabalah is a growing system, not a his

mother, the bride of microprosopos, the isis of nature, the tenth sephirah, is two-aspected, and these aspects are distinguished as ama, the dark sterile mother, and aima, the bright fertile mother. we have already noted that she is called the great sea, marah, which not only means bitter, but also is the root of mary; and here we meet again the idea of the mother, at first virgin, and then with child by the holy spirit. 13. by the association of binah with the sea we are reminded that life had its primordial beginnings in the waters; from the sea arose venus, the archetypal woman. the association of saturn suggests the idea of primordial age "before the gods that made the gods had drunk at eve their fill" it suggests the most ancient rocks "within the shady stillness of the vale. sat gre

thoth, lord of magic. tiphareth, as will be seen by reference to the diagram of the tree, belongs to a higher plane than any member of the third triangle; yesod, on the other hand, is drawing very near to the sphere of earth. 30. to yesod are assigned all the deities that have the moon in their symbolism: luna herself; hecate, with her dominion over evil magic; and diana, with her presidency over child-birth. the physical moon, yesod in assiah, as the qabalists would say, with its twenty-eight day cycle, correlates with the reproductive cycle of the human female. jf the symbolism of the luna crescent be traced through the various pantheons it will be found that the deities associated with it are predominantly female; it is interesting to note in confirmation of our assignation of the holy

ry-seed. chapter xi the subjective sephiroth 1. as above, so below, man is a miniature macrocosm. all the factors that go to the make-up of the manifested universe are present in his nature. hence, in his perfection, he is said to be higher than the angels. at the present time, however, the angels are fully evolved beings and man is not. thus he is as much lower than the angels as a three-yearold child is less developed than a three-year-old dog. 2. hitherto we have considered the tree of life as an epitome of the macrocosm, the universe, and the use of its symbols to put us in touch with the different spheres of objective nature. we will now consider it in relation to the subjective sphere of the nature of the individual. 3. the accepted correspondences, as given by crowley (who, unfortun

s that have crude associatiohs. for instance, the standard translation of one of the chief scriptures of china refers to the venerable philosopher lao tse as "the old boy" this sounds comical to european ears, yet it is not so far removed from the words of another scripture which has been fortunate enough to receive translation at the hands of those who reverenced it" except ye become as a little child" i am not a sinologue, but i incline to the opinion that the translation "eternal child" would have been equally accurate and in better taste. 3. there is a saying in the mysteries "see that ye blaspheme not the name by which another knoweth his god. for if ye do this in allah, ye will do it in adonai" 4. and after all, was primitive man so very far off the mark when he attributed the causat

DION FORTUNE PSYCHIC SELF DEFENSE

ed-time, i was overcome with a sense of impending evil, as if something dangerous were lurking in the bushes around the house threatening attack. so strong was this sensation that i came down from my room and went all round the house, testing the catches of the windows to make sure that all was secure. miss l. heard me, and called out to know what i was doing. i told her of my feelings "you silly child" she said "it is no use latching the windows, the danger is not outside the house but in it. go to bed, and be sure and lock your door" she would give no answer to my questions except to reiterate that i should lock my door. this was the first night i had slept in that house, previously having been in a cottage on the opposite side of the road. i did not lock my door because the night was in

pinion evidential. when the treatment of miss l. had progressed some way towards her final recovery, much interesting information was elicited. she told us that she had distinct memories of dealings with black magic in her previous lives. this, she said, had been confirmed by several independent psychics, and i would certainly have been willing to add my testimony to theirs had i been asked. as a child, she used to day dream that she was a witch, willing the death or misfortune of those who annoyed her, and she also averred, though whether this was true or not i cannot say, that her wishes were so effectual that she was frightened and tried to abandon the practice. she also volunteered that she was in the habit of visualising herself standing before people she was angry with, scolding them

received my first training in occultism, was able to perform this operation, and i have many times seen him do it. he would go into deep trance, after a few convulsive movements, somewhat like a slow tetany, and would then lose about two-thirds of his 22 of 103 weight. i have many times helped to lift him, or even lifted him single-handed, when he was in this state, and he weighed no more than a child. a man can fake many things, but he cannot fake his weight. i have lifted him single handed from the floor on to a sofa when in this state. it is quite true that, being rigid as a board, he was much easier to handle than the ordinary limp, unconscious human form; but there is a certain ratio between the weight of a grown man and the strength of a woman of average physique. what became of the

g in terms of the freudian psychology, but even so, i could not help being struck by the curious effect a separation had upon the person who was not supposed to be ill, and that as the one went uphill, the other went down. i am of the opinion that what freud calls an oedipus complex is not altogether a one-sided affair, and that the "soul" of the parent is drawing upon the psychic vitality of the child. it is curious how aged oedipus cases always look, and what little old men and women they are as children. they never have a normal childhood, but always are mentally mature for their years. i persuaded various patients to show me photographs of themselves as children, and was much struck by the elderly, worried expression of the childish faces, as if they had known all of life's problems an

ht. some charitably disposed people had raised funds to found a home for unwanted babies, and a suitable house had been purchased on the outskirts of a village not far from london. the house had been a conspicuous bargain and they were very pleased with it. soon, however, they began to be disturbed by some very curious phenomena, and also by inexplicable illness and seizures among the babies. one child, in fact, actually died, and its death was not satisfactorily accounted for. then one of the nurses, an irish girl, began to be affected also. celts are notoriously susceptible to psychic influences, and are always the first to be affected by them. it will be observed that the babies went down first under the attack, their resistance being low compared to that of an adult; and then the most

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

t version of the legend as current in his day. it is clear that in some points he errs, but this was excusable in dealing with a series of traditions already some four thousand years old.[1] according to this writer the goddess rhea [nut, the wife of helios [ra, was beloved by kronos [seb. when helios discovered the intrigue, he cursed his wife and declared that she should not be delivered of her child in any month or in any year. then the god hermes, who also loved rhea, played at the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm (1 of 6 [8/10/2001 11:23:04 am] tables with selene and won from her the seventieth part of each day of the year, which, added together, made five whole days. these he joined to the three hundred and sixty days of which the year then consisted.[

nificent size and had enclosed the chest within its trunk. the king of the country, admiring the tree, cut it down and made a pillar for the roof of his house of that part which contained the body of osiris. when isis heard of this she went to byblos, and, gaining admittance to the palace through the report of the royal maidens, she was made nurse to one of the king's sons, instead of nursing the child in the ordinary way, isis gave him her finger to suck, and each night she put him into the fire to consume his mortal parts, changing herself the while into a swallow and bemoaning her fate. but the queen once happened to see her son in flames, and cried out, and thus deprived him of immortality. then isis told the queen her story and begged for the pillar which supported the roof. this she

e egyptian appealed in prayer for eternal life through his victory and power. in every funeral inscription known to us, from the pyramid texts down to the roughly written prayers upon coffins of the roman period, what is done for osiris is done also for the deceased, the state and condition of osiris are the state and condition of [1. the ark of "bulrushes" was, no doubt, intended to preserve the child moses from crocodiles. 2. greek mo'non de` tw^n merw^u tou^ o?si'ridos th`n i?^sin ou`x e`urei^n to` ai?doi^n e`u u`s ga`r ei's to`n potamo`n r!ifh^nai kai` geu'sas ai to'n te lepidwto`n au`tou^ kai` to`n fa'gron kai` to`n o?ksu'rugxon. k.t.l. by the festival celebrated by the egyptians in honour of the model of the lost member of osiris, we are probably to understand the public performance

es of pain, and she rested] not until she had found him. she overshadowed him with her feathers, she made wind with her wings, and she uttered cries at the burial of her brother (16) she raised up the prostrate form of him whose heart was still, she took from. him of his essence, she conceived and brought forth a child] she suckled it in secret) and none knew the place thereof; and the arm of the child hath waxed strong in the great house of seb (17) the company of the gods rejoiceth and is glad at the coming of osiris's son horus, and firm of heart and triumphant is the son of isis, the heir of osiris. literally "she alighted not; the whole passage here justifies plutarch's statement (de iside osiride, 16) concerning isis: greek au?th`n de` genome'nhn xelido'na tu j ki'oni peripi'tes ai k

as "the book of respirations"[1 "the lamentations of isis and nephthys"[2 "the festival songs of isis and nephthys"[3 "the litanies of seker"[4] and the like, the hymns and prayers of which are addressed to osiris rather as the god of the dead and type of the resurrection[5] than as the successor of the great cosmic god tmu-ra. he is called "the soul that liveth again"[6 "the being who becometh a child again "the firstborn son of unformed matter, the lord of multitudes of aspects and forms, the lord of time and bestower of years, the lord of life for all eternity"[7] he is the "giver of life from the beginning"[8 "life springs up to us from his destruction"[9] and the germ which proceeds from him engenders life in both the dead and the the legend of osiris. http//www.sacred-texts.com/egy/e

ELLIS LOW TWELVE 1907

h him. he came back to his reservation, declaring he was tired of being an outlaw, and would go on the warpath no more. there were few who did not receive these pledges with distrust, for that terrible apache's blood thirst was unquenchable. no matter if he remained peaceful for years, many would draw their breath in dread. so long as he lived and made his home in the southwest, no -man, woman or child was safe from his fury. when weeks and months passed without the slightest hostile act on his part, the timid began to hope. during the period named he was a model husband, father and agriculturist. despite the sterility of the soil, he toiled industriously, he smoked his pipe, he smiled upon his children and the one that happened to be his wife at the time-the old fellow has had seventeen w

on't feel the need of sleep. i had enough this afternoon to last me for a good while. with your permission, i'll take a look among the hills myself, hoping to pick up a point or two "i don't know as i have any objection. i understand that you will give most of your attention to vikka "such is my purpose "you haven't one chance in a thousand. he is too cunning to be entrapped by a man who is but a child compared to him "i got the best of him this evening "hardly; but if so, it was an accident "another accident may occur "if he has any idea that you are onto his game, you will be in tenfold greater danger than ever before. well, good luck go with you" when i had reached a point fairly beyond our camp i was impressed for the first time with the absurdity of the task taken upon myself. i had s

vessel. a furious easterly gale set in. the captain lost his bearings, and hardly had the lead been cast when the ship was dashed upon the outer bar. this was before the establishment of that blessed institution of life saving along our ocean and lake coasts. the vessel was rapidly pounded to pieces. nearly all were washed from the wreck and drowned. when all hope was lost, the father lashed his child to a plank. he had no thought that either would be saved, but he uttered a prayer that the body of his child might be found by some fisherman and given christian burial. he pinned a little golden emblem, the square and compass, to her shawl, and had just time to kiss her good-by when the billows swept her from his sight. a fearful crash followed, and the parent became unconscious. when his s

ember of the order, the father was invited to attend the session. he did so, and when the routine business was finished he was invited by the grand master to make some remarks. he complied, speaking glowingly of the success and prosperity of masonry in england, after which he told the purpose of his visit to that part of new jersey. he gave a graphic account of his shipwreck, the loss of his only child, and said that the prayer of his life was that he might find her grave and be able to carry the remains to his home in england. while relating his affecting story the englishman did not notice that the tyler was excused for a brief while, and that all the brethren showed a peculiar interest in his words. recess was declared shortly after. a group gathered around the visitor and feelingly exp

suddenly a young woman was ushered into the lodge room, looked wildly round for a moment and then rushed to the astounded visitor, exclaiming "my father 1 my father 1" before he could rally from his bewilderment, her arms were round his neck and she was sobbing with joy. then he recognized her as indeed his lost ruth, and every eye in the room was filled with tears at the touching meeting between child and parent, who had for years thought each other dead. true to his oath 189 when something like quiet was restored, the tyler in a trembling voice said to the visitor "this is the saddest and happiest night of my life, for i lose and you gain a daughter. i am a fisherman, and on that eventful day was repairing my nets, near the inlet, when the waves tossed a plank to shore near me. i saw the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

. website: http//www.lightlink.com/arpr. sources: the academy of religion and psychical research. http/ www.lightlink.com/arpr. march 8, 2000. achad, frater (1886.1950) the magical name assumed by charles stansfeld jones (1886.1950, a british occultist and author who lived in canada and founded the fellowship of ma-ion. he was a follower of magician aleister crowley who designated him his magical child. jones is to be distinguished from theosophical writer george graham price who channeled two popular texts, melchizedek truth principles (1963) and ancient mystical white brotherhood (1971, both published under the pseudonym frater achad. little is known of price s life apart from his channeling the two books. sources: achad, frater [charles stansfeld jones. the anatomy of the body of god. n

new thought. like his contemporary ralph waldo trine in america, allen helped popularize new thought in great britain with his numerous popular inspirational books. according to his wife, allen wrote when he had a message, and it became a message only when he had lived it in his own life and knew that it was good. born in leicester, england, on november 28, 1864, he suffered much ill-health as a child. his father died when he was 14, and he had to earn his living and help support his mother. he worked hard at various jobs and studied poetry, drama, philosophy, and religion in his spare time. at the age of 24, he experienced what he described as the cosmic vision after reading sir edwin arnold s light of asia (1879, a famous poem based on the teaching of buddha. this transient illumination

flying saucer from mars. london: frederick muller, 1954. chapman, robert. unidentified flying objects. london: arthur barker, 1969. allison, dorothy (1925.1999) dorothy allison, a psychic most known for assisting police departments in the solving of criminal cases, was born in jersey city, new jersey, where she grew up in a roman catholic family. her mother was a seer and dorothy had visions as a child, though her first meaningful psychic experience did not occur until she was 14. she saw that her father, in spite of his seeming good health, would die in two weeks. he subsequently came down with pneumonia and passed away as she had envisioned it. allison lived quietly through the mid-twentieth century. she married and had three children, two sons and a daughter, and settled in nutley, new

away as she had envisioned it. allison lived quietly through the mid-twentieth century. she married and had three children, two sons and a daughter, and settled in nutley, new jersey. she sporadically had precognitive visions dealing with family and friends that led to her career as a professional psychic. she jumped out of obscurity in 1968 after approaching the local police concerning a missing child. though the child s body was eventually found by accident, the facts of the case as they eventually came out fit her vision in many respects, including the boy having his shoes on the wrong feet. allison became involved in a number of homicide and missing persons cases that the police were having trouble solving. among her many police supporters was robert delitta, chief of police in nutley

ccuracy of the information shared with police. critics complained that after cases were solved, a few accurate predictions would be highlighted while a mass of inaccuracies would be suppressed and forgotten. regardless of such criticisms, allison continued to be called upon by police right to the end of her life. the last case in which she offered information was the murder of jon benet ramsey, a child killed in her home in boulder, colorado, in 1996. allison died on december 1, 1999, in nutley, new jersey. sources: allison, dorothy, and jacobson scott. dorothy allison: a psychic story. n.p, n.d. mcgraw, seamus. noted psychic dorothy allison of nutley, 74. bergen (nj) record (december 3, 1999. truzzi, marchello. the blue sense: psychic detectives and crime. new york: the mysterious press

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

f trumpets or any of the usual paraphernalia spoke in three different voices. no ventriloquist could possibly produce the effect this girl produced, and i say that after a long experience of ventriloquists. first there was a powerful, clear, man s voice, ringing through the room in tones one would have thought no woman s throat could have produced. the next voice, a very quiet one, like that of a child of six or seven years of age, added to my surprise. the third guide also spoke in a woman s or a child s voice, but quite unlike the normal voice of the medium. the seance lasted an hour and three quarters. a year later he also spoke up in favor of helen duncan and declared that he was not aware of any system of trickery that could achieve the astounding results he witnessed. still, others t

him for being a member of a hare krishna sect. his head scorched and most of his hair and beard were burned, but manson survived. a group of manson s songs, performed by him and recorded prior to the tate.la bianca murders, has been issued by awareness records (lp disc 0893-0156. the mediocre quality of these songs only enhances their sinister provenance. sources: atkins, susan, with bob slosser. child of satan, child of god. plainfield, n.j: logos international, 1977. reprint, london: hodder& stoughton, 1978. bugliosi, vincent, with curt gentry. helter skelter. new york: w. w. norton, 1972. reprint, new york: bantam, 1975. emmons, nuel. manson in his own words. new york: grove press, 1986. george, edward. charles manson s life behind bars. griffin trade paperback, 1999. livsey, clara. the

were from the earliest times skilled in magical practices and sorceries. they were able to charm poisonous serpents by means of songs. st. augustine also wrote: one would think that these animals understood the language of the marsi, so obedient are they to their orders; we see them come out of their caverns as soon as the marsian has spoken (see also psylli) martel, linda (1956.1961) remarkable child spiritual healer. she was born handicapped, and although she only lived for five years, she became a legend through her ability to heal a wide variety of illnesses through touch or contact with material she had touched. one of the most extraordinary aspects of her healing was that it persisted long after her death. born august 21, 1956, at st. peter port, guernsey, channel islands, she suffe

ouched her to make sparks come from her. d esperance, who never touched tobacco, suffered from nicotine poisoning if her sitters smoked during the ectoplasmic process. w. reichel, author of occult experiences (1906, observed that the phantoms of the medium c. v. miller smelled of tobacco and even of food and wine if the medium had liberally partaken of them before the seance. when the materilized child of florence marryat filled her mouth with sugar-plums, she nearly choked the medium. mahedi, the egyptian phantom of medium f. w. monck, discovered a dish of baked apples in the room. i got him to eat some, wrote archdeacon thomas colley. our medium was at this time six or seven feet away from the materialised form and had not chosen to take any of the fruit, averring that he could taste the

irit forms. later d esperance discovered that a large square piece of material was missing from her skirt, partly cut, partly torn. the stolen piece of drapery was found to be of the same shape as the missing part of the skirt, but several times larger, and white, the texture fine and thin as gossamer. after this experience d esperance seemed to understand a similar happening in england. ninia, a child spirit control, was asked for a piece of her abundant clothing. she complied, but unwillingly. after the seance d esperance found a hole in her new dress. katie brink, the spirit of the medium elizabeth j. compton, cut a piece of her dress for richard cross of montreal, but on the condition that he would buy a new dress for the medium, for a corresponding hole would appear on her skirt. the

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

the other numbed with an injection. the beings spread an oily liquid all over him, and intercourse followed. at the conclusion of the act, oil was spread over him again, and they removed him from the apparatus and redressed him. the beings, who addressed him via telepathy but spoke an incomprehensible language to each other, explained that they had conducted an experiment. he would father a male child. at some point, after three unspecified signals had been given, they would re- azelia 37 turn to show him his offspring. after giving him an unpleasant-tasting liquid to quell his appetite, they took him to the disc that had brought him to the mother ship and flew him home. ferreira suffered from a variety of small punctures and wounds, and for the next twenty days he had a burning sensation

en, they would re- azelia 37 turn to show him his offspring. after giving him an unpleasant-tasting liquid to quell his appetite, they took him to the disc that had brought him to the mother ship and flew him home. ferreira suffered from a variety of small punctures and wounds, and for the next twenty days he had a burning sensation in his eyes. there were other incidents. in one he was shown the child. in another, on board a ufo, he saw the child with its mother. on march 30, 1983, one being came to his workplace to inform him notwithstanding what they had told him earlier that the child was a girl. her name was azelia. further reading granchi, irene, 1984. abduction at mirasol. flying saucer review 30, 1 (october: 14 22. marsland. robert, 1983. two claimed abductions in brazil. the apro

welcomed smith into their ranks, ignoring, as much as possible, his private assertions about the boys from topside. through his own and others psychic contacts, he conversed with extraterrestrials and attempted to learn from them. in a letter to the prominent (and outspokenly anticontactee) ufologist donald e. keyhoe on december 11, 1955, smith wrote, i have learned a great deal, but i am a small child attempting to assimilate a college course. believe me, i have been shown glimpses of a philosophy and technology almost beyond comprehension. by now, smith had largely abandoned more conventional techniques of ufo investigating, and he was entirely focused on contactees, whom he quizzed intensely and whose stories he compared before deciding on their validity. at least some of them, he thoug

the ground and we came within fifty yards of it. it consisted of a g reat cigar-shaped portion, possibly three hund red feet long, with a carriage underneath. t h e carriage was made of glass or some other transp a rent material. it was brightly lighted within and eve rything was plainly visible it was occupied by some of the strangest beings i ever saw. t h e re we re two men, a woman, and three child ren. they we re jabbering together but we could not understand a syllable they said. the occupants suddenly turned a searchlight on the trio, and the ship got closer to them. the witnesses then noticed a calf caught in the fence, with a cable. fastened in a slip knot around her neck one end passing up to the vessel and tangled in wire. they tried to cut the cable, but when they failed, they

hool of medicine of brazil, interviewed and examined him. the young man claimed that in the early morning hours of october 16, occupants of a ufo took him into the ship and left him alone in a room. a naked, essentially humanlooking young woman soon joined him there, eventually engaging with him in two sex acts. before leaving, she made a gesture that led villas-boas to believe she would bear his child on another world. martins and fontes judged villas-boas to be sane and sincere. his intelligence and refusal to speculate on the incident made a positive impression. in spite of this, fontes wrote, the very substance of his story becomes the heaviest argument against it (lorenzen and lorenzen, 1967. in 1962 two representatives of a brazilian ufo group went to villas-boas s village to speak w

FAUST

ight to see! i vow, men do but glance at it, then run away. a rubbish-bin, a lumber-garret it may be, at best a stilted, mock-heroic play with excellent, didactic maxims humming, such as in puppets mouths are most becoming. wagner but, ah, the world! the mind and heart of men! of these we each would fain know something just the same. faust yes, know! men call it so, but then who dares to call the child by its right name? the few who have some part of it descried, yet fools enough to guard not their full hearts, revealing to riffraff both their insight and their feeling, men have of old burned at the stake and crucified. i beg you, friend, it s far into the night, we must break off our converse now. wagner i d gladly keep awake for ever if i might converse with you in such a learned way; to

gnoble strife. though fantasy with daring flight began and hopeful toward infinity expanded, she s now contented in a little span when in time s eddy joy on joy s been stranded. for worry straightway nestles deep within the heart, there she produces many a secret smart. recklessly rocking, she disturbs both joy and rest. in new disguises she is always dressed; she may appear as house and land, as child and wife, as fire, as water, poison, knife. what never will happen makes you quail, and what you ll never lose, always must you bewail. i am not like the gods! feel it i must. i m like the worm that burrows through the dust, that in the dust in which it lived and fed, is crushed and buried by a wanderer s tread. is it not dust that narrows in this lofty wall made up of shelves a hundred, is

e found him, christ, here no more. chorus of angels. christ is ascended! blessed the loving one who endured, moving one, trials improving one, till they were ended! faust ye heavenly tones, so powerful and mild, why seek ye me, me cleaving to the dust? ring roundabout where tender-hearted men will hear! i hear the message well but lack faith s constant trust; the miracle is faith s most cherished child. i do not dare to strive toward yonder sphere from whence the lovely tidings swell; yet, wonted to this strain from infancy, back now to life again it calleth me. in days that are no more, heaven s loving kiss in solemn sabbath stillness on me fell; then rang prophetical, full-toned, the bell; and every prayer was fervent bliss. a sweet, uncomprehending yearning drove me to wander on through

and jugglery, and, banned within this cave of sorrows, holds it with blinding spells and flattery. cursed, before all, the high adherence to some opinion that ensnares the mind! cursed be the blinding of appearance that holds our senses thus confined! cursed be dissembling dream-obsessions, the fraud of fame, a name s enduring life! cursed all that flatters as possessions, as slave and plough, as child and wife! cursed too be mammon, when with treasures he stirs us on to deeds of might, when he, for lazy, idle pleasures, lays down for us the cushions right! cursed be the grape s sweet juice deceiving! cursed love s supreme, delicious thrall! a curse on hoping! on believing! and cursed be patience most of all! chorus of spirits [invisible. woe! woe! thou hast destroyed the beautiful world

e abroad something worth knowing. mephistopheles well, now you re at the proper place. student yet, frankly, would i could my steps retrace! within these walls the lecture hall, i do not like it here at all. it is a space that s so confined; one sees no green nor any tree, and in the halls with benches lined, sight, hearing, thought, all go from me. mephistopheles that only comes with habit, so a child takes not its mother s breast quite willingly in the beginning, though soon nourishes itself with zest. so at the breasts of wisdom nursed, each day you ll lust for them the more athirst. student i ll cling about her neck with joy, but say what means thereto i shall employ. mephistopheles ere you go on, explain your views. which is the faculty you choose? student i d like right learned to be

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the mystical qabalah, the dualistic level of awareness sees the lord hvhy and his/her creation (i.e. matter and spirit) as separate. it is also called the fall of adam. this is the vantage of the normal waking state of most humans. an aspirant with this perspective would generally have a predominant mood toward their chosen ideal, regarding themselves as a servant to their divine master, or as a child to their divine father or mother, etc. the qualified non-dual level in the qabalah regards the creation as a great unity in the name hvhy rooted in the negatively existent substratum. from this perspective, the mysterious unknown (called ayn lit. nothing in the qabalah, which is itself eternally devoid of attributes, exists in divine sport as always possessed of all attributes. in this respe

amming of the cerebral cortex. the spiritually awakened mind of the aspirant is firmly stationed in the awareness that the manifest creation is a unity in their small face chosen ideal, even in the waking state of sefirah kingdom. generally, one so established will have a particular bhava, or devotional mood, toward small face. it may be that of servant to the lord as divine master or king/queen, child to the lord as divine parent, parent to the lord as divine child, or lover to the lord as the divine beloved. the play of the holy spirit in the awakened soul is, indeed, a wondrous mystery. for the vast majority of people in this dark age of kali, samadhi experiences will initiate in the dream state in yetzirah. this dream state samadhi is called shushupta samadhi in sanskrit. individuals w

iscriminative faculty to discern the real from the unreal. be vigilant in your remembrance, and whole-hearted in your surrender. talk with your chosen ideal as if he/she is right here with you (because he/she is. don t let formality cover your lord s face. your chosen ideal is the dearest of the dear, the nearest of the near; your closest friend, mother, father, brother, and sister; your precious child, husband, wife, and paramour; the stranger whom you pass on the street. in the words of sri saradamani devi, wife of sri ramakrishna, no one is a stranger, my child. the whole world is your own. 1 all aspects of your life can be used for yoga. if you are practicing vast face yoga, do not be intolerant or trivialize those who meditate on god-with-form. remember, all depends on the grace of sm

anating from the letter ayin. before-the-world sequence: form of the taoist trigram tree from the shuo qua. correlates with the qabalistic tree of perfection. beyt worlds: worlds of manifestation in small face. bhakti (sanskrit: devotion: unconditional love for a small face chosen ideal in hindu yoga system. 0' 8: h" 2: 2 2:e 8% bhava (sanskrit: mood: spiritual mood toward one s chosen ideal e.g. child to the lord as one s divine mother or father, servant to the lord as one s divine master, parent to the lord as one s divine child, friend to the lord as the dearest friend, wife to the lord as one s divine husband, husband to the lord as one s divine wife, etc. bhava samadhi (sanskrit: ecstatic absorption of varying length in a particular spiritual mood toward one s chosen ideal; may occur

FOCUS OF LIFE

ess, i am unutterably drunk striving thy depths. i am the great cypher of love and hate knotted. the sphinx surviving, never sufficiently imagined. i am the grotesque refractions of form and self. the bitter purgative, called death. a violence that out-lasts the morning. moon turbulent waters am i: the frightening black albatross of unashamed women-where men are. i am the over mature breasts of a child: the virgin womb, hidden by nightmares. constant in metamorphosis, permeating creation without compassion. the unexcelled impulse that has never failed. yea, i am all these-yet never known. my kiss is a sword thrust! for whom, am i, this insatiable fountain in the hot deserts? only for thee, o, l.c.o'cs" thus sang aaos, the blasphemer, throwing off his grave shroud. going again among men [fo

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

e seven governors on which all the lower elemental world depends. after the nous-demiurge-word of fire and breath had fashioned the seven governors and set them in motion, there comes in trismegistus' account the creation of man, which is the direct action of the nous-father "now the nous, father of all beings, being life and light, brought forth a man similar to himself, whom he loved as his own child. for the man was beautiful, reproducing the image of his father: for it was indeed with his own form that god fell in love and gave over to him all his works. now, when he saw the creation which the demiurge had fashioned in the fire, the man wished also to produce a work, and permission to do this was given him by the father. having thus entered into the demiurgic sphere, in which he had fu

ould it 1 c.h, i, pp. 174-83; ficino, pp. 1852-4. 33 ficino's "pimander" and the "asclepius" be that in that which is god, which is the image of the all, there should be dead things? for death is corruption and corruption is destruction, and it is impossible that anything of god could be destroyed. do not the living beings in the world die, o father, although they are parts of the world? hush, my child, for you are led into error by the denomination of the phenomenon. living beings do not die, but, being composite bodies they are dissolved; this is not death but the dissolution of a mixture. if they are dissolved, it is not to be destroyed but to be renewed. what in fact is the energy of life? is it not movement? what is there in the world which is immobile? nothing. but the earth at least

re could matter be placed if it existed apart from god? would it not be a confused mass, unless it were put to work? and if it is put to work by whom is that done? the energies which operate in it are parts of god. whether you speak of matter or bodies or substance, know that these things are energies of god, of god who is the all. in the all there is nothing which is not god. adore this word, my child, and render it a cult. again, ficino's commentary on this is little more than a resume. the piece again gives "egyptian" philosophy of the optimist gnosis, repeating much that is in other treatises. the fundamental tenet that man through his intellect is divine, and that gnosis consists in becoming, or rebecoming a god in order to see god, comes out clearly. the emphasis of "egyptian" natura

em was never forgotten, giving them a mysterious importance. the high place which the author of the asckpius assigns to the "thirty-six horoscopes" in his list of gods is a genuinely egyptian feature of that work, and in one of the stobaeus fragments we hear, within the familiar framework of a conversation between hermes and his son tat, of the great importance of the thirty-six. we have said, my child, that there is a body which envelops the whole ensemble of the world: you should represent it to yourself as a circular figure, for thus is the all. i represent to myself such a figure, as you say, o father. represent now to yourself that, below the circle of this body, are ranged the thirty-six decans, in the middle between the universal circle and the circle of the zodiac, separating these

ed by ficino in de vita coelitus comparanda, 3 (ficino, p. 535. 2 see above, pp. 51-2. 69 ficino's natural magic the zodiac, he says that there are also images of the faces of the signs, drawn from the indians, egyptians, and chaldeans (lists of decan images do come from these sources, as for example: in the first face of virgo a beautiful girl, seated, with ears of corn in her hand and nursing a child.1 this decan image in this actual form, with the child, is drawn not from picatrix, but from albumazar, whom ficino mentions as the source. it is the only decan image which he describes all his other images are planet images and he is not sure whether it is right to use it. he then says that if you want to obtain gifts from mercury, you should make his image on tin or silver, with the sign o

FRATER ELIJAH ANGELS OF CHAOS

a word is issued, a glance back, eyes rush to meet. in desperate sanctity this word is it s sound is of projection in silence, and we live on horizon. appendix i some notes on chrnzn there is no way to anticipate the benediction of that secret arrival. it s not like falling head first into a well of souls; we are already surrounded by those waters- well of souls (l. kohanov) chrnzn was the first child of wisdom and understanding. it is 333 to cover reflection across all worlds (mind, body, spirit. the base guardian of knowledge in human form to the world without in divinity. chrnzn thus reflects the formation of and dissolution gateway of the mind of man. the beast 666 is the formation of this principle in the body (zos. the yet to come is 999 which is a fusion of the reflex of body-mind

s. the circle is formed of words. and i wear a suit which looks like a bear. i/17b: scorpio. sex and death, another crack. i/18a: the origins of reality in such eloquent word. were it truth, i could weep. i/18b: a representation of the way (and it s detours. i/19a: another prophecy. a sun. an apple, with the letter k in the form of a bomb. reaction meaning active. the sun being a reference to the child of the aeon. a dime a dozen totals to 120 the time of decree; prophetic. i/19b: the sigil of void (a hyper-dimensional cubic intrusion. this can be used to achieve a null state and cause dramatic subconscious awakenings. desires are endless. so this is a curse made manifest. chapter two consists of 11 pages. it is entitled the understanding. this being a reference to our mother, binah. the f

FRATER U D PRACTICAL SIGIL MAGIC

ciences. particularly intellectuals, artists and the so-called gbohemians h became advocates of values critical of civilisation in general as can be seen in the literature of naturalism, in expressionist art and in the whole decadent movement, which was quite notorious at the time *reprint from unicorn, issue 1/82, pp. 34-38. 1 2/ practical sigil magic austin osman spare (1886-1956) was a typical child of this era and, after aleister crowley, he was definitely one of the most interesting occultists and practicing magicians of the english-speaking world. nowadays he is basically known only in this cultural context;1 internationally, he has received only some attention in literary circles at best.ironically, in a footnote! this footnote is found in mario praz's pioneering but, unfortunately

compared with aleister crowley's enigmatic and infamous life, austin osman spare's existence certainly seemed to befit only a footnote. despite his various publications after the turn of the century, he remained practically unnoticed until the late sixties. he was born in 1886, the son of a london police officer, and we know very little about his childhood. he claimed to have experienced while a child an initiation of sorts by an elderly witch, one mrs. paterson who, as far as we know, must have been quite a wiccan-like character. spare found his intellectual and creative vocation as an artist and illustrator, and he attended the royal college of art where he soon was celebrated as a forthcoming young artist. but he rebelled against a bourgeois middle-class career in the arts. disgusted b

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

nd means builder; arche is the greek name of primordial matter. it is also said that jesus was a carpenter (tekton) himself. it is true, he was a tekton, builder or mason, a son of god, the grand archetekton. at the age of thirty-three, when he had taken the three-times-three (9) degrees of mystic masonry, he descended to the center of the earth. so does every other tekton, mason or phree messen (child of light) as the egyptian called such, descend through the nine arch-like strata of the earth. we shall find at the time of the first advent of christ both hiram abiff, the son of cain, and solomon, the son of seth, reborn to take from him the next great initiation into the christian mysteries. in the last chapter we saw while considering "the philosopher's stone" that the spinal cord is the

he roman catholic church alone "catholic" being taken in the sense of universal, so that the term includes all movements inaugurated by the sons of seth, the priestcraft. the origin of the temporal and spiritual streams of evolution is as follows: jehovah created eve, a human being. the lucifer spirit samael united with eve and begat a semi-divine son, cain. as he left eve before the birth of the child, cain was the son of a widow, and a serpent of wisdom. then jehovah created adam, a human being like eve. adam and eve united and begat a child, human like themselves, whose name was abel. jehovah, being the lunar god, is associated with the water, hence there was enmity between cain, the son of fire, and abel, the son of water. so cain slew abel and abel was replaced by seth. in time and th

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

her children in sorrow and pain and that the race will die. it has always been a great stumbling block to bible commentators as to what connection there could be between the eating of an apple, death, and painful parturition; but when we are acquainted with the chaste expressions of the bible, which designates the creative act by such passages as "adam knew eve and she bore abel "how can i bear a child seeing i know not a man" et cetera, it is very evident that the tree of knowledge is a symbolical expression for the creative act. then it is plain that the serpents taught eve how to perform the creative act and that eve instructed adam. therefore, christ designated the serpents as harmful while admitting their wisdom. to get at the identity of the serpent it is necessary to invoke the esot

rshipped in the virgin mary. faith is the prime factor in their salvation, the attitude of unquestioning childlike obedience being cultivated. it is different in the temple of the other order; when the candidate enters there "poor "naked" and "blind" he is asked at once what he is seeking, and when he answers "light" it is the duty of the master to give what he asks and make him a phree messen--a child of light. it is his duty also to teach him to work, and a male ideal, hiram abiff, the master workman, is presented for emulation. he is taught to be always ready to give a reason for his faith. as he qualifies in the work, he rises step by step, and at each degree more light is given. there are 3x3 degrees in the lesser mysteries; when the candidate has passed the 9th arch, he is in the hol

-earth/races beginning of evolution [4- and the division of the rulership into state and church caused war and strife. the state espouses the cause of fatherhood and man and upholds the male ideal of arts, crafts and industry, embodied in hiram abiff. the church espouses the cause of motherhood and woman and holds aloft the female ideal of love, and hearth and home embodied in the madonna and her child. it is the conflicting interests of the man and the woman, the home and the shop, the church and the state, which cause the economic struggle, the war and the strife with which mankind is cursed and which make all long and pray for the reign of peace (3) the third age, when a divine christ, who, like melchisedec, shall fill the dual office of king and priest, and shall rule over a urged and

FREEMASONS SATANISM AND SYMBOLISM

also has a spiritual objective of achieving eternal life. by the way, this symbol of the snake devouring its own tail is called "ouroboros [p. 11; emphasis added] this symbol is also called "ouroboros" but its meaning is deeper "this snake, sometimes called the ouroboros, is a symbol of time, from which alone wisdom springs. the snake encircles the two symbols of the extremes of created life- the child and the death-symbol of the skull. between them, the child and skull are intended to symbolize the 'beginning and then end' as a whole, the emblem may be interpreted as meaning 'in the end, is my beginning, or 'the end is found in the beginning, which is approximately what the latin around the circle means[ magic symbols, ibid] the pagan belief in reincarnation is spoken of within these stat

FULL MOON RITUALS

ancient turret, the pack he carries has become quite a weight- but all weariness departs as he lays hand upon the great bronze knocker which hangs before him. oncely, twicely, thricely he knocks- hearing the deep bass from the heavy bronze spread from the sound board of the huge oak door and then reverberate through the depths of the great hall- and then he waits for the castle to answer "welcome child" he senses more than hears, before gently pushing the mighty door inward. ancient as this place is, the heavy door turns easily and silently upon its hinges. a sense of timelessness and yet of immense age washes over deer as he stands beneath the high lentil, momentarily swept away in memories of many moons spent within these walls. lowering his pack to the floor, deer retrieves from its dep

FULLER J F C SECRET WISDOM OF THE QABALAH

faith in the potency of the symbol is overwhelming- contentedness monopolizes the life of man; but directly this faith declines, discontent intervenes, and it is in discontent that must be sought the origins of all world revolutions. why is this so? because the finite can only find succour in the infinite, the potent in the omnipotent, the limited in the unlimited, the mortal in the immortal, the child in the mother. cut away the greater, and the lesser is bereft of hope. it is like a ship drifting on a shoreless sea. she may be well built, well stocked, and bravely manned, yet her destiny is foreordained; having no port to put into, sooner or later she and her crew must sink beneath the waters and be lost for ever. when this doom encompasses mankind, as today it would seem to encompass it

ntary on the pentateuch, written partly in aramaic and partly in hebrew. tradition asserts that its author was rabbi simeon ben yohai, who lived in the second century a.d; of it ginsburg says: it was first taught by god himself to a select company of angels, who formed a theosophic school in paradise. after the fall the angels most graciously communicated this heavenly doctrine to the disobedient child of earth, to furnish the protoplasts with the means of returning to their pristine nobility and felicity. from adam it passed secret wisdom of the qabalah page 10 over to noah, and then to abraham, the friend of god, who emigrated with it to egypt, where the patriarch allowed a portion of this mysterious doctrine to ooze out. it was in this way that the egyptians obtained some knowledge of i

ts destructive force was as great as its creative force. which would be used depended entirely upon the will of the user. therefore it is the will which is the redeemer. man the instrument of redemption. though we cannot consciously transcend our reason, we can transcend the realized and gain knowledge of things which we cannot explain or even understand. for instance, we know that the birth of a child must be preceded by union between the opposite sexes; but we cannot explain how this union results in the creation of life, or how it is that the child inherits instincts, talents, and defects, or possesses genius, or is born an idiot. here we are faced by mysteries which lead us deeper and deeper into unconscious realms- that is into realms beyond our reason- and when we enter these realms

s born an idiot. here we are faced by mysteries which lead us deeper and deeper into unconscious realms- that is into realms beyond our reason- and when we enter these realms all we can do is to speak symbolically. instead, if we turn from the body to the soul, supposing it to be the bride of god and god the bridegroom, we may consciously realize that union has taken place; but when the spiritual child is born we cannot explain the divine process of creation, and the more we attempt to explain it the more obscure become our symbols, every one of which is in fact a lie, that is a misrepresentation of the unconscious or super-conscious to the conscious. to the qabalist, as there are two principles in every human being- the active and the passive- because of the law of inversion there must al

ot to redeem ourselves, or to be redeemed by the divine power, but to redeem tetragrammaton, the fallen god of the yetziratic world. the active principle in man must secret wisdom of the qabalah page 56 unite with the passive principle in yhvh, and the passive principle in man must submit to union with the active principle in yhvh. from this dual marriage between man and divinity will emanate the child, or messiah, a complete integration of man in god and of god in man. as through the divine fall the divinity became manifest in adam qadmon, accordingly must man emulate him and through his own transfiguration destroy the material form of consciousness, so that the mirror of illusions may dissolve. thus will divinity be redeemed by the destruction of the divine image and the ineffable shin w

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

in animals. the earth, including the power inherent in it by which the continuity of existence is maintained, and by which new forms are continuously called into life, embodied the idea of god; and, as this inner force was regarded as inherent in matter, or as a manifestation of it, in process of time earth and the heavens, body and spirit, came to be worshipped under the form of a mother and her child, this figure being the highest expression of a creator which the human mind was able to conceive. not only did this emblem represent fertility, or the fecundating energies of nature, but with the power to create were combined or correlated all the mental qualities and attributes of the two sexes. in fact the whole universe was contained in the mother idea--the child, which was sometimes fema

succession which had hitherto been reckoned through the mother were changed from the female to the male line, the father having in the meantime become the only recognized parent. in the eumenides of aeschylus, the plea of orestes in extenuation of his crime is that he is not of kin to his mother. euripides, also, puts into the mouth of apollo the same physiological notion, that she who bears the child is only its nurse. the hindoo code of menu, which, however, since its earliest conception, has undergone numberless mutilations to suit the purposes of the priests, declares that "the mother is but the field which brings forth the plant according to whatsoever seed is sown" although, through the accumulation of property in masses and the capture of women for wives, men had succeeded in gaini

ealth and the stimulation of evil passions had engendered superstition, selfishness, and distrust, the maternal element constituted not only the binding and preserving principle in human society, but, together with the power to bring forth, constituted also the god-idea, which idea, as has already been observed, at a certain stage in the history of the race was portrayed by a female figure with a child in her arms. from all sources of information at hand are to be derived evidences of the fact that the earliest religion of which we have any account was pure nature-worship, that whatever at any given time might have been the object adored, whether it were the earth, a tree, water, or the sun, it was simply as an emblem of the great energizing agency in nature. the moving or forming force in

ived evidences of the fact that the earliest religion of which we have any account was pure nature-worship, that whatever at any given time might have been the object adored, whether it were the earth, a tree, water, or the sun, it was simply as an emblem of the great energizing agency in nature. the moving or forming force in the universe constituted the god-idea. the figure of a mother with her child signified not only the power to bring forth, but perceptive wisdom, or light, as well. as through a study of comparative ethnology, or through an investigation into the customs, traditions, and mythoses of extant races in the various stages of development, have been discovered the beginnings of the religious idea and the mental qualities which among primitive races prompted worship, so, also

n, these figures represent a distinction between the male and female powers residing within the sun, the quartered disk signifying the male energy, and the eight-rayed orb appearing as the emblem of the female![26 [26] essay x. during an earlier age of human history, prior to the dissensions which arose over the relative importance of the sexes in reproduction, and at a time when a mother and her child represented the deity, the sun was worshiped as the female jove. everything in the universe was a part of this great god. at that time there had been no division in the god-idea. the creator constituted a dual but indivisible unity. dionysos formerly represented this god, as did also om, jove, mithras, and others. jove was the "great virgin" whence everything proceeds "jove first exists, who

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

troduction_ 12crowley's hostility centred on his awareness that waite had perceived the true nature of magic and pointed to anotherway-thatofthe mystic. unwilling to acceptwhathe knewinwardly to be true; crowley turned to verbiage and venom, at the same time belittling himself and ensuring that future generationsofoccultists should knowofwaite and be curious.andwhowaswaite?arthuredward waite, the child of anglo-american parents, wasbornat a time of religious upheaval and left this world as it was busily engaged in tearing apart its social fabric. he was a prolific author,butone whose books are, for themostpart,unknownand unread; he was not recognized as a scholar by. the academic world,buthe remains the only comprehensive analyst of the history of occultism in all its many branches.notthat

gated to a minor place among the lesser poets, his progressthroughlife nonetheless remainsbotheccentric and entertaining__1 _fromthenewworldthe other day i came across an affidavit of theodore l. mason,m.d.,residing in state of new york, king's county,cityof brooklyn, who affirmed that in the month of september 1857 he was called to attend the wife of charles f. waite, who was duly delivered of a child. captain and mrs waite were boarders in the house of mrs sarah webb, washington street, city of brooklyn. this testimony calls for a certain interpretation.drmason was probably called in at the end of the month in question, but my actual birth date wasoct.2nd.so, seventy-nine years later, waite described hisownbirthto his inquisitive american correspondent, haroldvoorhis-whosubsequently iden

rles frederick waite is recorded as marrying, in 1850 'eunice lovelloflondon'.themistake over the name may have been no more than a careless transcriptionofa signature, buttheentryisoddinother ways.othercontemporary marriages recorded in thehydegenealogyincludeboththemonthand theday-forcharles waite only the year is given, and he is inexplicably creditedwiththree children. nowhere else is a third child mentioned. it is, to say the least, a remarkably unreliable recordofrecent events. if waite is to be believed, themarriage-ifmarriage therewas-tookplace in the churchofst mary abbots, kensington,butthe church registers contain no recordofthe event in1850,.orin any year from1849to1857.noris the marriage recorded at the officeofthe registrar generalinst catherine's house. it is,267ofcourse, po

onsiderable part of life.'4in the. same letter he described waite and himself as being 'utterly at variance on fundamental things, and yetwitha strong underlying sympathy. they were alike and unlike in almost equal measure.arthurllewellyn jones-machen wasbornat caerleon, monmouthshire, on 3 march 1863, the only childofthe revdjohnjones-machen, rector of llanddewi. machen was a lonely, introverted child but his loneliness, unlike waite's, was chosen rather than thrust upon him: he had a settled and secure home life, his roots lay deep in his native county, and he receiveda sound, rounded education at hereford cathedral school.andyet,justas waite's hopes of oxford had been dashed, so had machen's, brought to an end by a drastic fall in his father's income. in 1880 hewentto london in a vain a

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

e mystery which you have received. remember that things divine are not for those who understand the body alone for only those who are lightly armed will attain to the summit. remember thatgodalone is our light, the bestower of perfect illumination. no mortal power can do more than bring you to the pathwayofappendixc121wisdom.honourhimwho could, if it so pleased him, make it knowri to the heartofa child.theendsofthe earth are swept by the bordersofhis garmentofflames. fromhimproceed all things and unto him all things return. therefore we invoke him; therefore even the bannerofthe east falls in adoration before him. remember, lastly, that perseverance conquers all difficul255 ties and do not be dauntedby those which await you in the pursuitofthehiddenknowledge.'hierophant:'before your advanc

GILBERT THE MAGICAL MASON

trictly conformable to the energies set in motion. supernormal events may be,butnothing is supernatural. the oldest and wisest among us may never have seen a certain event,butthis is no proof of miracle.thewisest and oldest is but a foolifhesays that nothing new to his experience ever occurs.thewisest is he who is not too old to confess his ignorance, and to learn as eagerly as if he were still a child in years. prejudice is the greatest enemy of the student, and is a fatal bar to progressinoccultism. the study of the occult is the investigation of the unknown, the curious, the rare, the concealed; and in such a research the observer must beman, miracle, magic 67provided with an open mind as well as a brave heart.thestudent must be prepared to find many a fact, many an incident that will p

are very few passages, my dear fratres, of the rituals of the g[olden] d[awn] that are not pregnant with meaning, and very few that are not of someusefor some purpose or another. call to remembrance on this occasion the solemn warning, which has been conveyed to everyone of you in turn, by the honoured hiereus when standing above you with sword out255 stretched, he recited these memorable words:'child of earth -remember255thatfear isfailure255therefore be thou withoutfear255for in the heart of the coward virtue abideth not.'the sterling value of courage, and the great advantage posses255 sed by its owners, are common themes of the instructor of every youth, and there is no position in lifeinwhich courage is not a gain. but you have not come here to be taught the platitudes of common educa

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

he time which a dream has actually taken, and the apparent time occupied by the events of the dream in question. for the dreamer, time isnot-aswe know it; he may in a few moments pass through the events of years, and may see together the men who lived in past ages and the dwellers of to-day: he may see an individual as boy and then as man, but quite186themagical masonpossibly as man and then as a child; or may see himself as a child again. this peculiarity in regard to time is similar to the alleged experience of dying, and especially of drowning persons, who however didnotdie; in such cases the events of years and even of a life time may pass in rapid review before the mind while there is danger of death, to be again forgotten after recovery. this absence of recognition of age and duratio

sze the grandson of confucius, or more properly kung fu-rze, that knowledge may be derived from omens, and thatitwas proper to practice divination by means of 49 stalks of the plantachillea sibirica,a sort of milfoil, and by the shell of a tortoise.tibetin modem as in ancient tibet the priestly caste of the lamas profess the power of divination, and every one appeals to a lama on the birth of his child, as well as upon his marriage, and indeed at the beginning of each year, for a forecast of the future, and the lamas also lay down the remedies for the evils they foresee. there are priests also of commoner sort always ready to make a casual divination on any matter by means of cards, beads, pebbles or dice, or by the shoulder-blade bones of sheep; and in general the process is accompanied b

GILBERT THE SORCERER AND HIS APPRENTICE

on the infant mind? may not wordsworth's fancy of 'trailing clouds of glory' have some real substantialtruthbehind it? and the golden dreamsofchildhood,thechild's love of fairy tales, and ready belief in all the beauties behind the outward veil of things, be in fact .a. memory of the prenatal state, a perceptionofa deepertruththan our grosser senses of mature life can reach to! nay! may: not the child possibly be giving help and counsel to its former comrades, in a way we cannot comprehend, and the child cannot explain tous,and which pass from its memory as it gradually adapts itself to the conditions of incarnate life?[reprinted from thethe occult review,vol. xxxino.5(may1920),pp.269-79.]11. some celtic memoriesmany years ago it was my good fortune, thanks to the kindness of a grand- unc

e doing what he will,butthe soul has gone out when ye see those lights, and there's no skill0'man can lure it back again. aye! though there's breath yet left in the body. and ye may tell sometimes whose death it will be. now what manner of colour will those lights be looking to you' to me they always looked white, andisaid so 'aye' he said 'they will be white tonight,butnot always. white is for a child.thesoul is pure, you see. it will be the baby up at the hill- croft, i doubt. it's been sick. now do ye see aught coming down the hill-side?'isaw a little mist wreath clinging to the ground, just over a rough path 'that's not a mist' he said rather impatiently 'it's a little procession.there'sa man carrying a wee bit coffin on his shoulder.idoubt they would notgeta cart up there, and there's

nearly as i can reproduce them this was marsaly's account of how old shiela told the story of the famous lament. of couse it was not as i have tried to write it, in a continuous narrative. there were many pauses and many queries of my own. but i have endeavoured to set down shiela's words as marsaly remembered them 'cha till! cha tillu2* dost hear the sound, marsaly. no! comesitthen only for me? child 'tis now nigh on half a century since i heard that lament come booming from the pipes. why comes it back now? when the january winds are wailing, and the fateful eighteenth century draws to its mournful close. five and forty years ago our hearts were all a-dance with joy and hope in the western islands, the dreary time of the german domination was ending. our prince had landed- our bonnie pr

treachery to the germans and the house of hanover, and cruelty and oppression to the butcher cumberland. but for all the wealth of mighty england i would not be with their souls' again she fell silent for a space, and then the second-sight came back to her and she spoke as if in a dream 'cha till! cha till! i hear it again. marsaly, what is this i see? the mountains grow dim, the landscape fades. child where are you? the sight comes on me once more. a bare room, a girl, a priest in cardinal's robes. one lies dying. ah!itis our prince. squalor and desolation, forsaken by his friends, only those two dear ones watching, faithful to the last by the bedside of the lord's anointed 'cha till! cha till! i hear the lament wailing through the mean room, recalling howitwailed when the galleys sailed

and blast the man's life. he also baptized the stone in the devil's name with water from a certain spring, said to. be the haunt of evil spirits. where he got the ritual from no one knows. i believe there are some spells somewhat similiar in thegrimoire.i asked whether the curses had taken effect 'the man i was told had fallen off a roof and broken his l1eck, and the girl had died with her first child. the curser raarried soon after this,buthe was a miserable man all his life, haunted with gloomy forebodings, and died more or less insane. i know not whether the stones still stand. probably110t.the family have long ago left the district, and i have never been able to trace them.witchcraft147.the curious student may find many tracesofceremonial magic.bothblack andwhitein the west, both in e

GLOBAL FREEMASONRY

ypocritical fraudulent system of "unsectarianism" all public and private life and, above all, popular instruction and education "unsectarianism" as understood by the grand orient party is anti-catholic and even anti-christian, atheistic, positivistic, or agnostic sectarianism in the garb of unsectarianism. freedom of thought and conscience of the children has to be developed systematically in the child at school and protected, as far as possible, against all disturbing influences, not dij the masonic war against religion global freemasonry dik only of the church and priests, but also of the children's own parents, if necessary, even by means of moral and physical compulsion. the grand orient party considers it indispensable and an infallibly sure way to the final establishment of the unive

GNOSTIC HANDBOOK

olarity, they also move down through the planes and have other expressions. if we use the kabbalistic model for a moment we can see how the pagan concept of the horned god and the triple goddess arose. the horned god manifests as the logos in chokmah and then as the sun. these are his two modes. while the goddess manifests as the old crone of saturn (sophia/binah, the midwife (lunar) and the girl child (earth. these images are pregnant with meaning and certainly help us appreciate the power of these principles beyond simple mental speculation. however care must be taken for it is too easy to reduce the gods to images which fit our preconceptions and by using a gender based polarity we can easily end up with both misogynist and homophobic models. the gnostic handbook page 33 that which is n

uenonian ring. evola and "the revolt against the modern world" julius evola was the most notable representative of the traditionalist position, he was also considered one of the most erudite authorities on hermeticism and magic. this did nothing to reduce the great controversy that surrounds him. julius cesare andrea evola was born in rome in 1898 to an aristocratic family of sicilian origin. his child-hood was marked by intelligence close to genius and he quickly learned many languages. he read widely in german, french and italian. he be-came involved with both the dada and futurist movements and was considered a promising artist. he served with honour during world war i in a regiment of mountain artillery and survived the war to continue his search for meaning. he made contact with artur

, gnosis represents more than theory, it represents the living experience of the knowledge or mystery. the mystery is more than ancient theory, it comprises a series of doctrines and practises that actually offer transformation of man into god. jesus, our elder brother outlined a technology, a spiritual process whereby man may be sanctified and purified to such a level that he is transformed into child of the treasury of light. this process is that of transfiguration and encompasses the idea of being born again and is very different from what you may have been taught about being reborn. to be born again the actual nature of the process of transfiguration is important to define, so is the way of entering into it. the fundamentalist christian concept of simply giving your life to jesus is ut

very different from what you may have been taught about being reborn. to be born again the actual nature of the process of transfiguration is important to define, so is the way of entering into it. the fundamentalist christian concept of simply giving your life to jesus is utterly alien to the real teachings of the master jesus. the process of being born again is just that, a process. just like a child takes nine months from conception to birth, so the process of being reborn takes a long period of time, perhaps even many lives. it is an apt description, birth brings us into the fallen words, rebirth takes us out of it! the moment of conception is that time when the gnostic handbook page 90 you decide to enter onto the path of transfiguration. from that conception you begin to grow and tra

nd transform from a person of the flesh to a being of spirit, from a slave of the archons to a centre of light. the choice of reproductive imagery is deliberate, since the gnostic tradition is anti-reproductive, in some sense to be born again is to be de-born as well as reborn, you have chosen to create a new self within yourself rather than perpetuate the cycle by reproducing an external self (a child. for most of us, this transformation is not completed within our life-span (s, and hence we have to wait until the end of the cosmic cycle when the children of the pleroma are finally reborn into the new kingdom. the nature of transfiguration transfiguration offers the transformation of man. it offers liberation from the cycles of the world of the archons and transfiguration into a new being

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the moon is to fall into the greatest error, and comes under the dominion of the demiurge. since reproduction is only a thing of the lower world and resulted from the error of matter, the images of fertility can only with extreme care be related to the logos and sophia. while certainly we can see reproduction as the process of uniting the logos and sophia within ourselves, which gives birth to a child self, in the static kingdom, to allow this imagery to degenerate into nature worship or the idolisation of family is a great aberration. it must always be remembered that the sun being the gateway to the lower world also transmits the forces of the demiurge. the solar sphere can destroy as well as heal, corrupt as well as make whole. this tradition is embodied in many early myths and legends

school- only a few learn to use it to their advantage. x gnostic theurgy page 126 to be born again the actual nature of the process of transfiguration is important to define, as is the way of entering into it. the fundamentalist christian concept of simply giving your life to jesus is utterly alien to the teachings of the gnosis. the process of being born again is just that, a process. just as a child takes nine months from conception to birth so the process of being reborn takes a long period of time, perhaps even many lives. the moment of conception is that time when you decide to enter the transfigurative path. from that conception you begin to grow and transform from a person of the flesh, to a being of spirit, from a slave of the archons to an aeon of light. for most of us, this tran

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

gh the quick dream interpretation cook-books are of little value. a relevant comment to make here is that while dreams use symbols which may have common meanings many of the images will only mean something to you and hence you are the key to their understanding. so for example, while a snake may have a more general phallic interpretation or may even mean wisdom, if you were bitten by a snake as a child it is more likely to have a personal connection, rather than the more generalised interpretation. some diary techniques there are many techniques for using your diary in a creative way. a couple we will cover here are elemental self analysis and identity work. for elemental self analysis take four pages in your dairy and mark them with the titles of the four elements. each day for one month

man and it is now believed he bought and traded tin as well as other commodities from bases in england, probably cornwall and somerset. we know that after the death of jesus around ad 63 st.phillip actually sent joseph and others back to england to preach the gospel (refer. victory of aurelius ambrosius by gildad albanicus. there also are a abundance of legends particularly in somerset about the child jesus travelling to britain with joseph. it is even suggested that the very location of glastonbury cathedral is where jesus and joseph built their hut on their first trip to britain. in the western confines of britain there is a certain royal island of large extent, surrounded by water, abounding in all the beauties of nature and necessaries of life. in it the first neophites of catholic la

GOETIA LUCIFERIAN

of adversarial awakening. begin the rite in the southern quarter, relative to azazel, the initiator of the path. the sorcerer should construct the circle of the dragon as one uses in this goetia, encircling the self in the announced conjurations of the four quarters. azazel i summon thee fire-djinn of the southern quarter, be the torch which would ignite me, immolate me in your presence, as your child on the path of shadow unto light. samael great dragon transformed, i summon thee as fulmino-lucifer, the morning star of the east, the serpent-angel of the emerald crown who fell to earth awaken now and open forth the gates of the imagination by air and dream. mahazael father of the witch spirit, who blesses and curses under the hidden and bright moon, i do summon thee forth unto me, initiat

las this spirit often appears in the black mirror as a raven, which interestingly enough symbolizes hidden wisdom and the darker realms, thus one assumed as a god form by invocation, allows a very interesting prose into the concepts of astronomy and spiritual impulses of that particular spirit. k phenex phenex (also pheynix) is a great marquis who appears like a phoenix bird, who has a voice of a child. phenex creates a form of music which is something described as a child s chorus, a very beautiful and entrancing form of song from which the magician must command phenex to take human shape. if willed to by the magician, this spirit will take human form in the black mirror. phenex is a poet and inspires the magician to write and create tomes and works. phenex also wishes to return to the se

may pass the requirements of a human body upon death while this is not proved. zagan makes fools wise, which holds a key to the tarot those who walk the fearful path, face the dangers of the mind and soul, may emerge as adepts in the arte of sorcery. he governs 33 legions of spirits. 67 0 volac volac/valax/valu/ualac is the sixty-second spirit who is a might president. he appears in the form of a child with angel s wings, who rides upon a two headed dragon. he instructs the knowledge of hidden treasures, or initiation and coming into being as a self-deified magician. he instructs on where serpents may be seen (knowledge and initiation. volac is also a guardian of the circle, who is a powerful servitor who governs 38 legions of spirits. volac is useful in invocation based on instinctual ass

GOLDEN DAWN RITUALS U7

d hence is this book entitled, gthe book of the path of the chameleon, h that path, namely which ascendeth alone through the force of tcq, the bow. and if thy knowledge and application of the outer knowledge which thou hast already learned be faulty and incorrect, how wilt thou be able to keep thyself from turning aside unto they hurt? therefore, learn not knowledge by rote only as an unreasoning child, but meditate, search out and compare, and to the end, see that thou think but little of thyself.for only he that humbleth himself shall be exalted. magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honor the vast and concealed one. this is the explanation of the first diagram of the

, planets, and zodiac in all four scales as related to the name, hwhy. addendum ii provides the z.a.m. with the correct sounds as related to the zodiac, the mother letters, and the planets. the wise and prudent adept will work to incorporate these audio symbols into his/her practical workings. let the z.a.m. of our sacred order study well this document and remember that gcolors are forces and the child of forces art thou. h addendum 1: collection of information on color by g.h. frater d.d.c.f. the 5 elements in the 4 scales of king, queen, prince, and princess. hm as an element: king: white merging into grey. sigil of m in king scale:h o queen: deep purple merging into black. sigil of m in queen scale: 8 prince: 7 rainbow colors with purple outermost. sigil of m in prince scale: princess:

GOLDEN DAWN RITUALS Z2

g to render it physically visible. repeat speeches of hiereus and hegemon. n. same as l. o. same as m. p. pass to the east of the altar, formulating the form as near in the position of the neophyte as may be. now, address a solemn invocation and conjuration by divine names etc, appropriate to render the form fitting for thy transformation therein. q. remaining east of the altar, address the form, child of earth, etc, endeavoring now to see it physically. then at the words, we receive thee, etc, he draws the form towards him so as to envelop him, being careful at the same time to invoke the divine light by the rehearsal of the mystic words. r. still keeping himself in the form of the magician say, before all magical manifestation cometh the knowledge of the divine light. he then moves to th

of the a to act in the curcurbite. it is then to be exposed to the rays of the a for twelve hours each day from 8:30 a.m. to 8:30 p.m (this should be done preferably when the a is strongly posited in the zodiac, but it can be done at some other times, though never when it is in h, g, j or k. q. the curcurbite is again placed upon the white triangle upon the altar. the alchemist repeats the words: child of earth, long hast thou dwelt, etc. then, holding above it the lotus wand by the white end, he says, i formulate in thee the invoked forces of light, and repeats the mystic words. at this point, keen and bright flashes of light should appear in the curcurbite, and the mixture itself (as far as its nature will permit) should be clear. now invoke an elemental from the curcurbite consonant to

GOLDEN DAWN RITUALS Z3

ice be so directed as to roll through the universe to the utmost confines of space. let the candidate represent unto him, as it were, a world whom he is beginning to lead unto the knowledge of its governing angel. as it is written, the lightening cometh out of the east and shineth even unto the west, even so, shall the coming of the son of man be. the candidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man. he who comes forward from the darkness of twklm to endeavor to regain the knowledge of the light. this is what is meant by the speech of the hegemon, because the path of the initiate is but darkness and foolishness to the natural man. the single knock given by the hegemon without the door represents the consenting will of th

GOLDEN DAWN RITUALS ZAM10

and the celestial fires would surge forth in torrents of fierce flame. for i am ra enshrouded, kephra unmanifest to man. i embody my father hoor, the might of the avenging god, and my mother isis, eternal wisdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom, all light, all power. hoorpokratist, thou art the nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i ma

GOLDEN DAWN RITUALS ZAM17

of death, the which is known only to god himself, who thereby would have us keep in continual readiness. but hereof more in our confession, where we do set down thirty-seven reasons wherefore we now do make known our fraternity, and proffer such high mysteries freely, without constraint or reward. also we do promise more gold than both the indies can bring to the king of spain, for europe is with child, and shall bring forth a strong child, who shall stand in need of a great godfather's gift. after the death of i.o, brother r.c. rested not, but, as soon as he could, called the rest together, and then, as we suppose, his grave was made, although hitherto we (who were the latest) did not know when our loving father r.c. died, and had no more but the bare names of the beginners, and all their

GOLDEN CHAIN AND THE LONELY ROAD

the diverse lessons of praxis, the dreams, visions, and solitary realisations, et alia. all that constitutes the 'initiator' confronts the seeker and guides him into the true circle of the arte magical. in the singular magical act called 'the passing-on of power' all is drawn within the one; the initiate, initiator, and the mystery of the rite itself are aligned to open the way for the 'new-born child of witchblood. the act of the 'passing-on' confers the 'power' of all the tradition, its knowledge, customs, and craft. once this 'power' has been received, it is the task of the newborn initiate to realise the arcana for himself- to realise his own autonomy and to go forth anew according to the signs and omens of the way. in summary, this is the way in which initiation occurs within our own

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

as more than 3000 years old. a block of solid granite about four feet thick, its sides bore reliefs of four men wearing curious head-dresses. each man carried a healthy, chubby, struggling infant, whose desperate fear was clearly visible. the back of the altar was undecorated; at the front another figure was portrayed, holding in his arms, as though it were an offering, the slumped body of a dead child. the olmecs are the earliest recognized high civilization of ancient mexico, and human sacrifice was well established with them. two and a half thousand years later, at the time of the spanish conquest, the aztecs were the last (but by no means the least) of the peoples of this region to continue an extremely old and deeply ingrained tradition. they did so with fanatical zeal. it is recorded

states that long ago the sun met the moon and threw mud at it, which made it less bright. when this meeting happened there was a great flood. 18 the cahto indians of california say simply that the sky fell .19 and ancient graeco- roman myths tell that the flood of deucalion was immediately preceded by awesome celestial events.20 these events are graphically symbolized in the story of how phaeton, child of the sun, harnessed his father s chariot but was unable to guide it along his father s course: soon the fiery horses felt how their reins were in an unpractised hand. rearing and swerving aside, they left their wonted way; then all the earth was amazed to see that the glorious sun, instead of holding his stately, beneficent course across the sky, seemed to speed crookedly overhead and to r

found in a section of the myth which provides us with biographical details of the various characters. these have been conveniently summarized by e. a. wallis budge, formerly keeper of egyptian antiquities at the british museum: the goddess nut, wife of the sun god ra, was beloved by the god geb. when ra discovered the intrigue he cursed his wife and declared that she should not be delivered of a child in any month of any year. then the god thoth, who also loved nut, played at tables with the moon and won from her five whole days. these he joined to the 360 days of which the year then consisted [emphasis added. on the first of these five days osiris was brought forth; and at the moment of his birth a voice was heard to proclaim that the lord of creation was born.5 elsewhere the myth inform

tian civilization? another (and perhaps related) mystery concerns the star sirius, which the egyptians identified with isis, the sister and consort of osiris and the mother of horus. in a passage addressed to osiris himself, the pyramid texts state: thy sister isis cometh unto thee rejoicing in her love for thee. thou settest her upon thee, thy issue entereth into her, and she becometh great with child like the star sept [sirius, the dog star. horus-sept cometh forth from thee in the form of horus, dweller in sept.38 many interpretations of this passage are, of course, possible. what intrigued me, however, was the clear implication that sirius was to be regarded as a dual entity in some way comparable to a woman great with child. moreover, after the birth (or coming forth) of that child, t

oyed in a terrible cataclysm. i fear that our own civilization may be destroyed by a similar cataclysm. 36 community profile: hopi indian reservation, arizona department of commerce. 37 breaking the maya code, p. 275. 38 book of the hopi. 39 world mythology, p. 26. graham hancock fingerprints of the gods 481 there followed a long exchange in hopi, then this translation: he said that when he was a child, in the 1900s, there was a star that exploded a star that had been up there in the sky for a long while. and he went to his grandfather and asked him to explain the meaning of this sign. his grandfather replied: this is the way our own world will end engulfed in flames. if people do not change their ways then the spirit that takes care of the world will become so frustrated with us that he w

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

k of the law. liber al in some ways follows the same pattern as newborough s oahspe or the book of mormon. it differs in its outlook, the richness of its poetry, and, for our purposes, in one other way. it refers to an internal cipher or secret code which, it predicts, crowley himself would never transcribe. predicted, however, is its deciphering by another, who turned out to be crowley s magical child and one-time heir-apparent, charles stansfeld jones, sometimes called frater achad. achad, in his book 31, does indeed find the key to the code, but 70 years passed before a full transcription of the code was made. in the original handwritten manuscript of the book of the law, a single page is inexplicably overlaid with a grid, a line, and an enigmatic mark sometimes referred to as a rose cr

concept here, not fully under stood but used in the sense h-you-man; a human is an h-man) i self, ego (same as our english i) j generate (a duplication of g, but with a delicate difference in shade of meaning. actually ja, in contrast to ge, is a very important distinction. g is the generating energy, while j is animal generation per se) k kinetic (the force of motion) l life m man n seed spore (child, as ninny) o orifice (a source concept) p power q quest (as quest-ion) r horror danger (used ar, symbol of a dangerous quantity of disintegrant force in an object) s sun (used sis; an important symbol, always referring to a sun whose energy is given off through atomic disintegration) t integration, growth (used te; the most important symbol of the alphabet; the true origin of the cross symbo

e may now question how it was that the serpent who formed the paths by ascending the tree could possibly have started at the top, and why previous commentators have never taken this vital idea into consideration -the sword and the serpent [official qblh text] charles stansfeld jones is an enigmatic historical figure for orthodox thelemic magicians. proclaimed by aleister crowley to be his magical child, a ranking member of the a:.a. and a national grand master of the ordo templi orientis (oto, he is inherently a force to be dealt with seriously. crowley tells us in his autobiography, what i had really done was therefore to beget a magical son [in a magical operation. so, precisely nine months afterwards, that is, at the summer solstice of 1916, frater o.i.v (the name of c. stansfeld jones

usly. crowley tells us in his autobiography, what i had really done was therefore to beget a magical son [in a magical operation. so, precisely nine months afterwards, that is, at the summer solstice of 1916, frater o.i.v (the name of c. stansfeld jones as a probationer) entirely without my knowledge became a babe of the abyss. crowley goes on to cite a number of proofs, relying upon the expected child in the book of the law. it is further predicted, crowley goes on, that his child shall discover the key of the interpretation of the book itself, and this i was unable to do. in actual fact he did so discover that key. of the key in question there can be no doubt that it is the building block of all new aeon cabalistic interpretation. the present oto grand master, hymenaeus beta, for example

ad. in 1903 aleister crowley wrote his essay berashith in which he affirmed: i assert the absoluteness of the qabalistic zero and concluded that all things happened by chance. against the assertion of the absoluteness of the qabalistic zero, and crowley s chance we affirm the infinite plenum of all perfection which fills the qabalistic void. there is the fact that i am just as much a.c. s magical child, in fulfillment in a very real sense of liber legis, as ever i was. i can t get away from that, any more than he could, whether either of us liked it or not. the proofs are overwhelming. we are dealing with a full-size world-mystery and a real fight between the black and white brotherhoods. the scientific illuminism of the a:.a. must continue. the system of initiation came to an end with the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

establish an occult link with that deity which is essential for success. if properly done, a single vibration will leave you exhausted and drained of energy. 65 egyptian deities the egyptian theogony is the noblest, the most truly magical, the most bound tome (or ratherl to it) by some inmost nstinct, and by the memory of my incarnation as ankh f n-khonsu, that i use it (with its graecophoenician child) for all work of supreme effort. aleister crowley, magick without tears l am iike a god. viere is no body component of mine that is lacking fits relationship] with a god. the book of the dead, chapter xlii enochian magic describes the method of determining the egyptian deities that preside over the iesser watchtower squares. figures 1 to 16, appendix c, show the sixteen watchtower subquadran

man, humanity, the present as a result of the past. his title is 'the avenger of his father' because he fought set and avenged his father, osiris, whom set slew. horus is shown as a warrior. he is dynamic and aggressive. he is the spring which wins against winter and avenges the past summer. ur-heru cause, maturity, responsibility. his name means 'the elder horus' and he is the counterpart of the child, harpocrates. harpocrates effect, faith, acceptance, innocence. he is horus, the child. he is like the fool of the tarot. he is often shown sitting on a lotus with the first finger of his right hand resting against his closed lips in his role ofthe god of silence. hathor maternal force, protection, sustenance, fertility. hathor is the consort of horas. her name means 'house of horus' she has

ion of matter, matter organized for use, governing authority. aquarius: universal brotherhood, trae lmowledge. pisces: emotion as universal solvent, dissolving of form, elimination of boundaries, cosmos finto chaos. 73 planetary influences the universe is in equilibrium; therefore he that is without it, though his force be but a feather, can overturn the universe. be not caught within that web, o child of freedom! be not entangled in the universal l e, o child of truth! aleister crowley, the book of l es, every spiritual ego is a ray of a "planetary spirit" according to esoteric teaching. h.p. blavatsky, glossary to the voice of the silence the planetary influences in the four great crosses are shown in figures 1 to 4, appendix d. how these forces influence the calvary crosses is shown in

you see it for what it really is and the intuitive feeling will come to you that there is much more to 206 your inner being, your self, than this ego. zen buddhism teaches that the ego is a social fiction. in des this f ict ion is stripped away. the ego is not supreme, nor is it independent. crowley's golden eagle said to him "i am the great god adored of the holy ones. yet am i the accursed one, child of the elements and not their father" although worshipped by many, the ego is a creation of circumstantial events rather than a creator of events. children come into the world without a sense of ego. this very fact gives children their innocence and purity. the sense of ego must be acquired and developed in them as they grow in order to function properly in society. soon the ego beings to th

y and physical body. this union will inevitably distort your spiritual vision for as long 208 as i t takes to puri fy the lower components of your constitution. for most magicians, this is the work of many years. i t i s alchemy in i ts t rue sense. as you gain experience and purify your lower nature, the''beast'within you will grow and mature until in lil, the first aethyr, it will be as a young child. when crowley entered vti he encountered the angel of the aethyr who said "taotzem is the name by which i am blasphemed" the name taotzem adds gematrically to 163, the number for the king of air, bataivah, but more especial ly for rit which means "mercy" bl ind mercy is a blasphemy for what actually lies beyond the human condition because here there is neither grace nor guilt. an alternate g

GREY W G CONDENSATION OF KABBALAH

hand path. 2 chochmah, wisdom. a wise looking elder holding a book of the law. 3 binah, understanding. a throned matriarch, expressing comprehension. 4 chesed, mercy. a cheerfully benevolent uncrowned but throned king. 5 gevurah, severity. an armed warrior, usually in a chariot. 6 tiferet, beauty. three related figures which are really the same divine king at different stages. first a young naked child (incarnation, second a crucified body (sacrifice, third a crowned and robed priest-king (transformation. the birth, death and resurrection of sacred kings. 7 netzach, victory. a beautiful young woman with a palm branch. 8 hod, glory. an hermaphrodite with the grace of both sexes. 9 yesod, foundation. a naked and virile man. 10 malchut, the kingdom. a young female representing nature clothed

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

es wanted sharpening. they said they did, and he 1 hraki, better perh. liraki, is strictly matter ejected from the raclien (tbroat, ohg. hraclio, as the as. hraca is both guttur and tussis, sputum; conf. ohg. hrachison screare, fr. cracher, serv. rakati, euss. kharkat. creating out of spittle and blood reminds one of the snow and blood m fan-ytales, where the wife wishes for children; of the snow-child in the modus liebmc; of the giants made out of frost and ice (pp. 440. 465; aphrodite's bemg generated out of sea-foam is a part of the same thing. 3 the technical term' inn dyri mio'sr' recurs in saem. 23. 28. a drink. od-heceri. 903 pulled a whetstone^ out of his belt, and gave them an edge; they cut so much better now, that the mowers began bargaining for the stone, but 05inn threw it up

like kobolds (superst. i, 611, and flap their wings together over him (deut. sag. no. 276; they lead into bogs, on deceptive devious tracks, mrrlig-spor (st. 2, 45, exactly like the butz, p. 507. the pedestrian tries to keep one foot at least in the carriage-rut, and then he gets on safely, for ignes fatui have power on footpaths only. according to villemarque's barzasbreiz 1, 100 the spirit is a child with a firebrand in his hand, which he whirls round like a flaming wheel; now he appears as a sick horse, and when the herdsman would lead him into the stable, hurls the brand at his head; now as a bleating goat gone astray, that after sundown shews itself on the pond, and tempts the traveller into^ the water, then scampers os" to tease him. in etner's unwiird. doctor p. 747' fire-men and fr

! the peasant was slinking away, when from unseen heights a stag fell groaning at furious host: wuotan. 925 liis feet, and there was wod, who leaps off his white horse and cuts up the game' thou shalt have some blood and a hindquarter to loot' my lord/ quoth the peasant 'thy servant has neither pot nor pail' pull off thy boot' cries wod. the man did so 'now walk, with blood and flesh.'to wife and child' at first terror lightened the load, but presently it grew heavier and heavier, and he had hardly strength to carry it. with his back bent double, and bathed in sweat, he at length reached his cottage, and behold, the boot was filled with gold, and the hindquarter was a leathern pouch full of silver^ here it is no human hunt-master that shows himself, but the vei'itable god on his white stee

es into the wood-wife, wodan into frau gaude. of perchtha touching stories are known in the orla-gau. the little ones over whom she rules are human children who have died before hajptism, and are thereby become her property (pp. 918. 920. by these weejnng bales she is surrounded (as dame gaude by her daughters, and gets ferried over in the boat with them (p. 275-6. a young woman had lost her only child; she wept continually and could not be comforted. she ran out to the grave every night, and wailed so that the stones might have pitied her. the night before twelfth-day she saw perchtha sweep past not far oft; behind all the other children she noticed a little one with its shirt soaked quite through, carrying a jug of water in its hand, and so weary that it could not keep up with the rest;

her. the night before twelfth-day she saw perchtha sweep past not far oft; behind all the other children she noticed a little one with its shirt soaked quite through, carrying a jug of water in its hand, and so weary that it could not keep up with the rest; it stood still in trouble before a fence, over which perchtha strode and the children scrambled. at that moment the mother recognised her own child, came running up and lifted it over the fence. while she had it in her arms the child spoke' oh how warm a mother's hands are! but do not cx-y so much, else you cry my jug too full and heavy, see, i have already spilt it all over my shirt* from that night the mother ceased to weep: so says the wilhelmsdorf account (borner p. 142-3. at bodelwitz they tell it somewhat differently: the child sa

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

fool.1 then lutin, also luton, perhaps from the lat. luctus: a sprite who wails and forebodes sorrow? lithuan. bildukkas, bildunas, bildziuhs (noisy sprite, from bildenti (to racket, rattle; grozdunas from grodzia (there is a racket made. sloven, ztrazhnik, serv. strashilo, boh. strasidlo, pol. straszydlo, from strasiti (terrere; boh. bubdk (noisy sprite. somewhat stronger is the pol. dzieciqjad, child-eater, like the lat. manducus. irish home-sprites are called oluricauns (elfenm. p. 85-114, leprechaun, logheriman (keightley 2, 179; and see suppl. but enough of these names: no doubt many more could be added. it is time to consider the nature and functions of these home-sprites. in stature, appearance and apparel they come very near to elves and dwarfs; legend loves to give them red hair o

ions of these home-sprites. in stature, appearance and apparel they come very near to elves and dwarfs; legend loves to give them red hair or a red beard, and the pointed red hat is rarely missing. hutchen (hodeke, hoidike, the hildesheim goblin, and hopfenhutel* eisenhiitel take their names from it. a broad-topped mushroom is in dan. called nissehat. the norwegian nissen is imagined small like a child, but strong, clothed in grey, with a red peaky cap, and carrying a blue light at night. 2 so they can make themselves visible or invisible to men, as they please. their fairy shoes or boots have been noticed, p. 503; with these they can get over the most difficult roads with the greatest speed: it was just over mountains and forests that hiitchen s rennpfad extended (deut. sag. 1, 100, and t

e the best account of the norwegian nissen, and thiele i. 134-5 of the danish. 512 wights and elves. sprites guard treasures, and in nib. 399 siegfried becomes master of the hoard as soon as he has taken alberich s tarnkappe from him. in calderon s darna duende the little goblin wears a large hat: era unfrayle tamanito, y tenia un cucurucho tamano. the swedish tomte i garden looks like a year-old child, but has an old knowing face under his red cap. he shews himself at midday (see chap. xxxvi, daemon meridianus) in summer and autumn, slow and panting he drags a single straw or an ear (p. 459; when the farmer laughed and asked, what s the odds whether you bring me that or nothing? he quitted the farm in dudgeon, and went to the next. from that time pros perity forsook the man who had despis

mbles the home-sprite, that he will not leave his owner, and even when thrown away he always comes back again, unless indeed he be sold [orig. bought] for less than he cost. the last purchaser has to keep him. sirnpliciss. 2, 184. 203. conf. schm. 3, 9c-7 [home-sprites can be bought and sold, but the third buyer must keep him, miillenhoff p. 322. with ref. to the idol (gotze: as the figure of the child jesus has its shirt washed (sommer, pp. 38. 173, so the heckmdnnchen must be dressed up anew at a certain time every year, 10 ehen, p. 235. extr. from suppl] 2 to escape the futtermannchen, a farmer built a new house, but the day before he moved, he spied the f. dipping his grey coat in the brook: my little coat here i swill and souse, to-morrow we move to a fine new house. borner s orlagau

saga p. 263. dumm in our old speech was mutus as well as hebes, and dumbr in on. actually stands for gigas; to which dumbi (dat) the adj. pumbi (hebes, inconcinnus) seems nearly related. a remarkable spell of the llth cent, runs thus &lt; tumbo saz in berke mit tumbemo kinde in arme, tamb hiez der berc, tumb hiez daz kint, der heilego tumbo versegene tisa wunda! i.e. dummy sat on hill with d. child in arm, d. was 1 popular rhymes, fireside stories, and amusements of scotland, edinb. 1842. giants. 529 called the hill and d. the child, the holy d. bless this wound away [the posture is that of humpty dumpty. this seems pointed at a sluggish mountain-giant, and we shall see how folk-tales of a later period name the giants ditmme dutten; the term lubbe, lubbe likewise indicates their clumsy

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

colombe of each lodge represents "light, life, and love" also the conscience of each frater and soror of the lodge. in all convocations, ceremonies, lectures, council hearings, or discussions, she should have ritualistic precedence over all others, excepting the master, in any act of ceremony or rite "when colombe speaks, all shall be silent" says an old law of the temple; for from the mouth of a child comes wisdom, and from the bosom of conscience comes truth. colombes must be less than 14 years of age, when appointed to office, and not younger than 10 years of age. each must serve until 16 years of age, during which time she must retain her virtue (remaining unmarried. each is retired with honor on her 16th birthday, when a successor is installed with fitting ceremony. colombes are, in f

. attempt no direct reforms in the lives of others. discover in yourself what needs correction and improve yourself, that by the light of your life you may point the way to others. 10. flaunt not your attainments, nor boast of your rosicrucian knowledge. you may be a rosicrucian as a member of the brotherhood, but as a rosicrucian in knowledge and power, the greatest and highest among us is but a child of the studies and unworthy of rosicrucian recognition. proclaim yourself, not as a master, but as a rosicrucian student.ever a student.eternally. 11. seek to share what you can spare, daily, even if in small ways and meager amounts. go out of your way to find where that which you can give or do will be a blessing to someone or many, and while performing this duty shun all personal glory and

of egypt and the orphic and eleusinian schools of greece alluded to a hidden gnosis or wisdom, not to be profaned by divulging it to the masses. to the ancients it was a sacred knowledge to command the spiritual response of the individual.[187] n naming (the rosicrucian appellation rite).the rosicrucians have a ceremony for the naming of children, to be performed in then- temples. the age of the child must not exceed eighteen months. one or both of the parents must be members of the order. certain promises are exacted from the parents, such as pledging that the child will be properly educated during his youth in nonsectarian schools; that he will be taught to know and love and give obedience to god's laws; that the child will be given every opportunity to enter the order at the proper age

HAMIL THE ROSICRUCIAN SEER

son, and causing him voluntarily to confess if he were really guilty: the magician came, and at once declared that he would cause the exact image of theguiltyperson to appear tocontributionsto the zoist193three reverences towards the window, waved his wand nine times, sangoutsomething beyond their interpretation, and at length called out "boy, what do you behold""thesultan alone remains" said the child "and beside him i see a pale-facedfrank-butnot dressed like thesefranks-withlargeryes,a pointed beard, a tall hat, roses on his shoes, and a short mantle!"theother asked forfrancisarouetdevoltaire,and the boy immediately described a lean, old, yellow-faced frank, with a huge brown wig, a nutmeg-grater profile, spindle shanks, buckled shoes, and a gold snuff box. lord prudhoe now namedarchdea

ify them in all their desires. there were in the olden days whole schools of magicians here in europe, who could do nothing in this line without the intervention of apureseer,to wit, amaiden'seye.this african belongs to the same fraternity. he made them understand that nothing could be done until a virgin's eye was placed at his disposal; he bade them go out in the streets of cairo, and fetch any child they fancied under ten years of ago. they did so; and after walking about for half an hour, selected an arab boy, not apparently above eight, whom they found playing at marbles; they bribed him with a few halfpence, and took him with them to the studio of the african roger bacon; the child was much frightened at the smoke, and the smell, and the chatter, but by and by he sucked his sugar can

ticle in no. 356 ofchamber'sedinburghjournal,which contains an account of some of the egyptian magicians' failures.190therosicrucianseerhowever with difficulty induced to look into these soap-bubbles. she seemed to shudder, and she was afraid that she might see something that would alarm nero in one of these she once saw a small coffin standing before a neighbouring house. atthat.timethere was no child sick;butshortly after the lady who lived there was confined; the child livedbuta few months, andmrsk. saw it carried from the house in a coffin.ifwe wished her to recall dreams which she had forgotten, it was only necessary to make her look at a soap-bubble, and her memory of them immediately returned. she often saw persons that were about to arrive at the house,ina glassofwater; but when sh

s to enter a vessel filled with water, and give answers to the questions propounded, or represent therein the issue of any required event. psellus also states that the assyrians were much addicted to prophesying in a basin of water. anddrkerner relates] that the seeress of prevorst appeared to him to have had her inner or spiritual eye excited by soap-bubbles, glass mirrors &c.drk.relates that 'a child happening to blow soap-bubbles, she exclaimed "ah, my godl i beholdinthe bubbles every thing i think of, although it be distant, not in little, but as large as life; but it frightens me" i then made a soap-bubble, and bade her look for her child that was faraway.she said she saw himinbed, and it gave her much pleasure. at another time she saw my wife, who was in another house, and described

n2-'abeing exists, the antagonist of god, and all righteousness, called the "devil "satan "beelzebub &c' ca.-abody of evil does exist in direct opposition to god, and that evil is the enemy of mankind. proposition3-'manwas, at, and sometime after his creation, perfect in his intellectual, moral, and physical nature.'c.a.-hewas perfect in his physicalnature, but his mind was undeveloped, even as a child's; he was to attain knowledge by intercourse with his creator and the rest of creation. proposition4-'manbeing thus perfect, he yielded to the counsels and the persuasions of the devil, and violated a divine command, and in consequence fell down from his high estate, cursed of god with total depravity and eternal death' c.a.-itwas in his imperfection that he sinned; and they are wrong to sup

HANDBOOK OF EGYPTIAN MYTHOLOGY

were permitted to use magic in daily life to protect themselves or to heal others. knowledge of written magic was confined to the literate elite, so it is not surprising that some spells have a distinct literary quality. healing spells often identify the doctor-magician with a deity skilled in the use of heka, such as isis or thoth; the patient with a deity who suffered in myth, such as horus the child (see deities, themes, and concepts; and the disease or problem with a hostile supernatural force. these identifications were sometimes extended into a narrative of the misfortune that befell the deity and its ultimate resolution. a complex story about the poisoning of the sun god, known as the true name of ra (see period of direct rule by the creator sun god under linear time in mythical tim

kingdom and second intermediate period. ivory wands that were used to protect newborn children and their mothers show a wide array of divine beings, some in monstrous forms (see figure 30. many of these have been identified with the deities of middle egypt who feature in the coffin texts. brief inscriptions on some of the wands state that these deities have come to fight on behalf of a particular child. the wands seem to be based on a myth of an endangered divine child hundreds of years before such a myth is clearly delineated in narrative sources. some of the creatures shown on the wands, such as the griffin, feature in egyptian animal fables known from much later periods. the wands suggest an almost lost world of oral traditions concerning the gods. they were also among the first private

he marsh where gods were born or reborn. the innermost sanctuary that contained the introduction 21 cult statue was said to be built on the primeval mound, the very place in which the creator first brought forth life. each temple was dedicated to one main deity, but in the new kingdom it became common to group deities into divine families, with subsidiary temples for the chief deity s consort and child. so at karnak, for example, amun was worshipped as part of a triad, with mut as his consort and khonsu as his son. not all these groupings seem to have been based on existing myths, but some of them eventually generated myths to explain features of their cult. the relationships between deities could be expressed by moving divine statues between temples during religious festivals. these proce

instance, describes a sensuous encounter between a queen and the god amun, who has taken the form of her husband in order to sleep with her. the accompanying relief complies with the strict rules of egyptian art and shows the god, in his usual appearance, barely touching the queen s hand (see figure 20. the queen gives birth to the future ruler surrounded by deities who will nurse and protect the child and its spirit-double, the ka. this royal birth scene may be based on mythical prototypes, but it predates all the known depictions of the birth of infant gods. greek myth has equivalent stories of zeus s disguising himself to seduce mortal women, but their focus is on very human emotions of lust and jealousy. the seductions by zeus are set in a mythical age of heroes, and the god s behavior

as well as the bodies of the dead. some of the amulets depict mythological episodes such as those in which horus harpoons seth or isis nurses the baby horus in the marshes.69 the choice of such amulets suggests a widespread knowledge of the stories behind these images. until the third intermediate period, scenes of nursing goddesses had always shown a king playing the role of horus. as horus the child ceased to be so closely identified with the living king, he developed an important role in mythology and popular religion. by the eighth century bce, egypt was split up into a number of regions ruled by petty kings and chieftains. the theban area was under the control of a line of royal high priestesses known as the divine adoratrices of amun. in temple rituals these priestesses acted the my

HEAVEN HELL

been given in a series of chapters in this volume, together with an account of the origin and development of "guides" to the other world, and a rendering of a recently published and very important text from a coffin at cairo. this text proves that the p. xiv [paragraph continues] egyptians believed in the reconstitution of family life in the other world, and thought that every man, and woman, and child would possess such a measure of individuality that they would know their relatives and friends in the other world, and would be known by them (see within, chapter iii. the first translation of the book am-tuat was published by prof. g. maspero in the revue des religions, 1888, tom. xvii, pp. 251-310; tom. xviii, pp. 1-67. this has been reprinted, with certain modifications and additions, in

. 237, which rest each on the back of a uraeus; so soon as afu-ra comes three human heads look forth, one from each side of the white crown, and one from the red crown, and they disappear when he has passed by. the leaders of this remarkable procession are four forms of the goddess neith of sa s, who spring into life so soon as p. 177 the sound of the voice of afu-ra is heard; these are neith the child, neith of the white crown, neith of the red crown, and neith of the phallus. these goddesses "guard the holy gate of the city of sa s, which is unknown, and can neither be seen nor looked at" on the right of the path of afu-ra we see the two-headed god aper-hra-neb-tchetta, with the crown of the south on one head, and the crown of the north on the other. next come the god temu, his body, and

HELENA BLAVATSKY NIGHTMARE TALES

se half oriental countries every montecchi has its capuletti, and itwas rumoured that the bloody deed was perpetrated by the prince kara-gueorguevitch, or"tzerno-gueorgey" as he is usually called in those parts. several persons innocent of the act were, as isusual in such cases imprisoned, and the real murderers escaped justice. a young relative of the victim, greatlybeloved by his people, a mere child, taken for the purpose from a school in paris, was brought over inceremony to belgrade and proclaimed hospodar of serbia. in the turmoil of political excitement the tragedyof belgrade was forgotten by all but an old serbian matron who had been attached to the obrenovitch family,and who, like rachel, would not be comforted for the death of her children. after the proclamation of theyoung obre

the cooler hours of approachingnight. birds and insects chirrup and buzz their last evening hymns around the tall and still powerful form, asit paces slowly and wearily along the gravel walk. and now its heavy gaze falls wistfully on the azure bosomof the tranquil sea. the gulf sparkles like a gem-studded carpet of blue-velvet in the farewell dancingsunbeams, and smiles like a thoughtless, drowsy child, weary of tossing about. further on, calm and serene inits perfidious beauty, the open sea stretches far and wide the smooth mirror of its cool waters- salt andbitter as human tears. it lies in its treacherous repose like a gorgeous, sleeping monster, watching over theunfathomed mystery of its dark abysses. truly the monumentless cemetry of the millions sunk in its depths "without a grave, u

or ever strive with one who is disobedient to him. he will repent him that he has created man, and then willburn alive a hundred thousand lakhs* of innocent people(*a lakh is a measure of 100,000, whether men orpieces of money be in question, because of one man who is guilty. if his victim should escape him, he willsurely dry up our rivers, set fire to our lands and destroy our women who are with child- in his infinitekindness. let me then sacrifice myself, oh! my father, in place of this stranger who offers us a hundred cows.that sum would prevent thee and my brothers from dying of hunger and will save thousands of others from aterrible death. at this price the giving up of life is a pleasant thing" the aged rishi shed some tears, but he ended by giving his consent and began to prepare th

pronounced by me aloud, regardless of the presence of my respected friendthe bonze, tamoora, and the yamabooshi. the latter was standing before me in the same position as when heplaced the mirror in my hands, and kept looking at me calmly, i should perhaps say looking through me, andin dignified silence. the bonze, whose kind countenance was beaming with sympathy, approached me as hewould a sick child, and gently laying his hand on mine, and with tears in his eyes, said "friend, you must notleave this city before you have been completely purified of your contact with the lower daij-dzins (spirits),who had to be used to guide your inexperienced soul to the places it craved to see. the entrance to your innerself must be closed against their dangerous intrusion. lose no time, therefore, my s

saw near him the yellow,villainous face of a man answering to his description. i kept silence about such hallucinations; but as theybecame more and more frequent, i felt very much disturbed, though still attributing them to natural causes,such as i had read about in medical books. one night i was abruptly awakened by a long and loud cry of distress. it was a woman's voice, plaintive likethat of a child, full of terror and of helpless despair. i awoke with a start to find myself on land, in a strange nightmare talesvi- i depart- but not alone41 room. a young girl, almost a child, was desperately struggling against a powerful middle-aged man, who hadsurprised her in her own room, and during her sleep. behind the closed and locked door, i saw listening anold woman, whose face, notwithstanding

HELENA BLAVATSKY THE KEY TO THEOSOPHY

od, is an absurdity if applied literally to our immortal essence, still the latter is, as our individual ego, a distinct entity, immortal and eternal, per se. it is only in the case of black magicians or of criminals beyond redemption, criminals who have been such during a long series of lives-that the shining thread, which links the spirit to the personal soul from the moment of the birth of the child, is violently snapped, and the disembodied entity becomes divorced from the personal soul, the latter being annihilated without leaving the smallest impression of itself on the former. if that union between the lower, or personal manas, and the individual reincarnating ego, has not been effected during life, then the former is left to share the fate of the lower animals, to gradually dissolv

scovers that grave contradiction in these two sentences "premature returns to earth-life in the cases when they occur may be due to karmic complication; and "there is no accident in the supreme act of divine justice guiding evolution" so profound a thinker would surely see a contradiction of the law of gravitation if a man stretched out his hand to stop a falling stone from crushing the head of a child! on reincarnation or rebirth what is memory according to theosophical teaching? q. the most difficult thing for you to do, will be to explain and give reasonable grounds for such a belief. no theosophist has ever yet succeeded in bringing forward a single valid proof to shake my skepticism. first of all, you have against this theory of reincarnation, the fact that no single man has yet been

whatever the sin and dire results of the original karmic transgression of the now incarnated egos no man (or the outer material and periodical form of the spiritual entity) can be held, with any degree of justice, responsible for the consequences of his birth. he does not ask to be born, nor can he choose the parents that will give him life. in every respect he is a victim to his environment, the child of circumstances over which he has no control; and if each of his transgressions were impartially investigated, there would be found nine out of every ten cases when he was the one sinned against, rather than the sinner. it is on this transgression that the cruel and illogical dogma of the fallen angels has been built. it is explained in vol. ii of the secret doctrine. all our "egos" are thi

ssential idea was that men often suffer from the effects of the actions done by others, effects which thus do not strictly belong to their own karma-and for these sufferings they of course deserve compensation) the whole punishment after death, even for the materialist, consists, therefore, in the absence of any reward, and the utter loss of the consciousness of one's bliss and rest. karma is the child of the terrestrial ego, the fruit of the actions of the tree which is the objective personality visible to all, as much as the fruit of all the thoughts and even motives of the spiritual "i; but karma is also the tender mother, who heals the wounds inflicted by her during the preceding life, before she will begin to torture this ego by inflicting upon him new ones. if it may be said that the

fore thinks he suffers for no guilt of his own, this alone is sufficient to entitle the human soul to the fullest consolation, rest, and bliss in his postmortem existence. death comes to our spiritual selves ever as a deliverer and friend. for the materialist who, notwithstanding his materialism, was not a bad man, the interval between the two lives will be like the unbroken and placid sleep of a child, either entirely dreamless, or filled with pictures of which he will have no definite perception; while for the average mortal it will be a dream as vivid as life, and full of page 76 the key to theosophy- hp blavatsky.txt realistic bliss and visions. q. then the personal man must always go on suffering blindly the karmic penalties which the ego has incurred? a. not quite so. at the solemn m

HEPTAMERON

vaa, ey, haa, eye, exe, el, el, el, hy, hau, hau, hau, va, va, va, va. a prayer to god, to be said in the four parts of the world, in the circle. a morule, taneha, latisten, rabur, taneha, latisten. escha, aladia, alpha& omega, leyste, oriston, adonay: o my most merciful heavenly father, have mercy upon me, although a sinner; make appear the arm of thy power in me this day (although thy unworthy child) against these obstinate and pernicious spirits, that i by thy will may be made a contemplator of thy divine works, and may be illustrated with all wisdom, and alwaies worship and glorifie thy name. i humbly implore and beseech thee, that these spirits which i call by thy judgement, may be bound and constrained to come, and give true and perfect answers to those things which i shall ask them

HINE PHIL ASPECTS OF EVOCATION

goth nightclub in birmingham (someone actually rang me up to ask me if this was .true) 5. that i apparently sodomize former chaos international editor ian read on a regular basis) 6. that i am a blood-drinking .vampire- this .fact. is recounted in 2 books- hearts of darkness by john parker (a socalled .investigative journalist. who purports to examine modern occultism- in the wake of the .satanic child abuse. scare) and the world.s greatest unsolved mysteries- i forget the authors offhand, but they are involved with assap and the society for psychical research. this one stems from a short story which deals with vampiric themes published in chaos international, entitled .droplets. as it was written in the first person, apparently some people have chosen to believe it was me baring my soul

in that the psychological tendency to confabulate information (an unconscious defence mechanism) tends to yield up a great deal of information which investigators are expecting to hear, which can again be drawn from information stored in the unconscious about what is commonly associated with this type of experience. another example of this process is the reports of so-called survivors of .satanic child abuse. which is rich in detail about bizarre practices but very hazy when it comes to names, dates, places and so forth. the common themes which arise in such encounters could well be a product of cultural similarities between individuals, or even commonalities formed from the way the human brain structures perception. paul deveraux tentatively asserts the proposition that the earth light ph

HINE P OVEN READY CHAOS

ed the strength of your own desires. to cope with such conflicts, a variety of defence mechanism can be adopted: aggression a typical response to frustrated desire and loss of control; loss of devouring dreams. we can direct it at the source of our frustration, or direct it onto others. apathy loss of control- loss of face and self-worth. the machine stops. regression adult, who me? a return to a child-like mien. cry hard enough 52 phil hine and someone will come and comfort us. perhaps we have learnt that through tears, we can control others. sublimation in other words, putting a brave face on it. re-directing the energy into a more acceptable form. but demons are cunning. kick them down the front stairs and they will come sneaking round the back, waiting with spider calm until you leave

HP LOVECRAFT A DARK LORE

night before. less worthy of notice was the fact that the mother was one of the decadent whateleys, a somewhat deformed, unattractive albino woman of thirty-five, living with an aged and half-insane father about whom the most frightful tales of wizardry had been whispered in his youth. lavinia whateley had no known husband, but according to the custom of the region made no attempt to disavow the child; concerning the other side of whose ancestry the country folk might- and did- speculate as widely as they chose. on the contrary, she seemed strangely proud of the dark, goatish-looking infant who formed such a contrast to her own sickly and pink-eyed albinism, and was heard to mutter many curious prophecies about its unusual powers and tremendous future. lavinia was one who would be apt to

d incoherently to the group of loungers at osborne's general store. there seemed to be a change in the old man- an added element of furtiveness in the clouded brain which subtly transformed him from an object to a subject of fear- though he was not one to be perturbed by any common family event. amidst it all he showed some trace of the pride later noticed in his daughter, and what he said of the child's paternity was remembered by many of his hearers years afterward 'i dun't keer what folks think- ef lavinny's boy looked like his pa, he wouldn't look like nothin' ye expeck. ye needn't think the only folks is the folks hereabouts. lavinny's read some, an' has seed some things the most o' ye only tell abaout. i calc'late her man is as good a husban' as ye kin find this side of aylesbury; an

ook like nothin' ye expeck. ye needn't think the only folks is the folks hereabouts. lavinny's read some, an' has seed some things the most o' ye only tell abaout. i calc'late her man is as good a husban' as ye kin find this side of aylesbury; an' ef ye knowed as much abaout the hills as i dew, ye wouldn't ast no better church weddin' nor her'n. let me tell ye suthin- some day yew folks'll hear a child o' lavinny's a-callin' its father's name on the top o' sentinel hill' the only person who saw wilbur during the first month of his life were old zechariah whateley, of the undecayed whateleys, and earl sawyer's common-law wife, mamie bishop. mamie's visit was frankly one of curiosity, and her subsequent tales did justice to her observations; but zechariah came to lead a pair of alderney cows

f the aspect of incisions, seemed to afflict the visible cattle; and once or twice during the earlier months certain callers fancied they could discern similar sores about the throats of the grey, unshaven old man and his slattemly, crinkly-haired albino daughter. in the spring after wilbur's birth lavinia resumed her customary rambles in the hills, bearing in her misproportioned arms the swarthy child. public interest in the whateleys subsided after most of the country folk had seen the baby, and no one bothered to comment on the swift development which that newcomer seemed every day to exhibit. wilbur's growth was indeed phenomenal, for within three months of his birth he had attained a size and muscular power not usually found in infants under a full year of age. his motions and even hi

some use of 'em' he would say as he tried to mend a torn black-letter page with paste prepared on the rusty kitchen stove 'but the boy's fitten to make better use of 'em. he'd orter hev 'em as well so as he kin, for they're goin' to be all of his larnin' when wilbur was a year and seven months old- in september of 1914- his size and accomplishments were almost alarming. he had grown as large as a child of four, and was a fluent and incredibly intelligent talker. he ran freely about the fields and hills, and accompanied his mother on all her wanderings. at home he would pore dilligently over the queer pictures and charts in his grandfather's books, while old whateley would instruct and catechize him through long, hushed afternoons. by this time the restoration of the house was finished, and

HP LOVECRAFT HERBERT WEST REANIMATOR

and dead vines, fairly certain that the police would never find it in a forest so dim and dense. the next day i was increasingly apprehensive about the police, for a patient brought rumours of a suspected fight and death. west had still another source of worry, for he had been called in the afternoon to a case which ended very threateningly. an italian woman had become hysterical over her missing child- a lad of five who had strayed off early in the morning and failed to appear for dinner- and had developed symptoms highly alarming in view of an always weak heart. it was a very foolish hysteria, for the boy had often run away before; but italian peasants are exceedingly superstitious, and this woman seemed as much harassed by omens as by facts. about seven o clock in the evening she had di

much harassed by omens as by facts. about seven o clock in the evening she had died, and her frantic husband had made a frightful scene in his efforts to kill west, whom he wildly blamed for not saving her life. friends had held him when he drew a stiletto, but west departed amidst his inhuman shrieks, curses and oaths of vengeance. in his latest affliction the fellow seemed to have forgotten his child, who was still missing as the night advanced. there was some talk of searching the woods, but most of the family s friends were busy with the dead woman and the screaming man. altogether, the nervous strain upon west must have been tremendous. thoughts of the police and of the mad italian both weighed heavily. we retired about eleven, but i did not sleep well. bolton had a surprisingly good

HP LOVECRAFT THE ALCHEMIST

my parents i never knew. my father had been killed at the age of thirty-two, a month before i was born, by the fall of a stone somehow dislodged from one of the deserted parapets of the castle. and my mother having died at my birth, my care and education devolved solely upon one remaining servitor, an old and trusted man of considerable intelligence, whose name i remember as pierre. i was an only child and the lack of companionship which this fact entailed upon me was augmented by the strange care exercised by my aged guardian, in excluding me from the society of the peasant children whose abodes were scattered here and there upon the plains that surround the base of the hill. at that time, pierre said that this restriction was imposed upon me because my noble birth placed me above associa

HP LOVECRAFT THE CRAWLING CHAOS

ter ages that i finally dragged myself to the beckoning palm tree and lay quiet beneath its protecting shade. there now ensued a series of incidents which transported me to the opposite extremes of ecstasy and horror; incidents which i tremble to recall and dare not seek to interpret. no sooner had i crawled beneath the overhanging foliage of the palm, than there dropped from its branches a young child of such beauty as i never beheld before. though ragged and dusty, this being bore the features of a faun or demigod, and seemed almost to diffuse a radiance in the dense shadow of the tree. it smiled and extended its hand, but before i could arise and speak i heard in the upper air the exquisite melody of singing; notes high and low blent with a sublime and ethereal harmoniousness. the sun h

un or demigod, and seemed almost to diffuse a radiance in the dense shadow of the tree. it smiled and extended its hand, but before i could arise and speak i heard in the upper air the exquisite melody of singing; notes high and low blent with a sublime and ethereal harmoniousness. the sun had by this time sunk below the horizon, and in the twilight i saw an aureole of lambent light encircled the child s head. then in a tone of silver it addressed me: it is the end. they have come down through the gloaming from the stars. now all is over, and beyond the arinurian streams we shall dwell blissfully in teloe. as the child spoke, i beheld a soft radiance through the leaves of the palm tree, and rising, greeted a pair whom i knew to be the chief singers among those i had heard. a god and goddes

hrough the gloaming from the stars. now all is over, and beyond the arinurian streams we shall dwell blissfully in teloe. as the child spoke, i beheld a soft radiance through the leaves of the palm tree, and rising, greeted a pair whom i knew to be the chief singers among those i had heard. a god and goddess they must have been, for such beauty is not mortal; and they took my hands, saying, come, child, you have heard the voices, and all is well. in teloe beyond the milky way and the arinurian streams are cities all of amber and chalcedony. and upon their domes of many facets glisten the images of strange and beautiful stars. under the ivory bridges of teloe flow rivers of liquid gold bearing pleasure-barges bound for blossomy cytharion of the seven suns. and in teloe and cytharion abide o

ve of laughter, song, and the lute. only the gods dwell in teloe of the golden rivers, but among them shalt thou dwell. as i listened, enchanted, i suddenly became aware of a change in my surroundings. the palm tree, so lately overshadowing my exhausted form, was now some distance to my left and considerably below me. i was obviously floating in the atmosphere; companioned not only by the strange child and the radiant pair, but by a constantly increasing throng of half-luminous, vine-crowned youths and maidens with wind-blown hair and joyful countenance. we slowly ascended together, as if borne on a fragrant breeze which blew not from the earth but from the golden nebulae, and the child whispered in my ear that i must look always upward to the pathways of light, and never backward to the s

ess more profound than any i had in life imagined, when the intrusion of a single sound altered my destiny and shattered my soul. through the ravishing strains of the singers and the lutanists, as if in mocking, daemoniac concord, throbbed from gulfs below the damnable, the detestable pounding of that hideous ocean. as those black breakers beat their message into my ears i forgot the words of the child and looked back, down upon the doomed scene from which i thought i had escaped. down through the aether i saw the accursed earth slowly turning, ever turning, with angry and tempestuous seas gnawing at wild desolate shores and dashing foam against the tottering towers of deserted cities. and under a ghastly moon there gleamed sights i can never describe, sights i can never forget; deserts of

HP LOVECRAFT THE MUSIC OF ERICH ZANN

chair. believing him just conscious after a fainting fit, i renewed my rapping, at the same time calling out my name reassuringly. i heard zann stumble to the window and close both shutter and sash, then stumble to the door, which he falteringly unfastened to admit me. this time his delight at having me present was real; for his distorted face gleamed with relief while he clutched at my coat as a child clutches at its mother s skirts. shaking pathetically, the old man forced me into a chair whilst he sank into another, beside which his viol and bow lay carelessly on the floor. he sat for some time inactive, nodding oddly, but having a paradoxical suggestion of intense and frightened listening. subsequently he seemed to be satisfied, and crossing to a chair by the table wrote a brief note

HP LOVECRAFT THE QUEST OF IRANON

the river nithra, and the falls of the tiny kra. there would he ever say he once dwelt as a prince, though here we knew him from his birth.nor was there ever a marble city of aira, or those who could delight in strange songs, save in the dreams of mine old playmate iranon who is gone" and in the twilight, as the stars came out one by one and the moon cast on the marsh a radiance like that which a child sees quivering on the floor as he is rocked to sleep at evening, there walked into the lethal quicksands a very old man in tattered purple, crowned wiht whithered vine-leaves and gazing ahead as if upon the golden domes of a fair city where dreams are understood. that night something of youth and beauty died in the elder worbethe shadow over innsmouth by h.p. lovecraft i during the winter of

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

fling thing was the inability of anyone to place the recorded parents of the young woman- enoch and lydia (meserve) marsh- among the known families of new hampshire. possibly, many suggested, she was the natural daughter of some marsh of prominence- she certainly had the true marsh eyes. most of the puzzling was done after her early death, which took place at the birth of my grandmother- her only child. having formed some disagreeable impressions connected with the name of marsh, i did not welcome the news that it belonged on my own ancestral tree; nor was i pleased by mr. peabody's suggestion that i had the true marsh eyes myself. however, i was grateful for data which i knew would prove valuable; and took copious notes and lists of book references regarding the well- documented orne fami

and; checking some of my new genealogical data with the various notes, traditions, and bits of heirloom material in existence there, and seeing what kind of a connected chart i could construct. i did not exactly relish this task, for the atmosphere of the williamson home had always depressed me. there was a strain of morbidity there, and my mother had never encouraged my visiting her parents as a child, although she always welcomed her father when he came to toledo. my arkham- born grandmother had seemed strange and almost terrifying to me, and i do not think i grieved when she disappeared. i was eight years old then, and it was said that she had wandered off in grief after the suicide of my uncle douglas, her eldest son. he had shot himself after a trip to new england- the same trip, no d

HP LOVECRAFT THE TOMB

efinable odors of the soil and the vegetation. in such surroundings the mind loses its perspective; time and space become trivial and unreal, and echoes of a forgotten prehistoric past beat insistently upon the enthralled consciousness. all day i had been wandering through the mystic groves of the hollow; thinking thoughts i need not discuss, and conversing with things i need not name. in years a child of ten, i had seen and heard many wonders unknown to the throng; and was oddly aged in certain respects. when, upon forcing my way between two savage clumps of briars, i suddenly encountered the entrance of the vault, i had no knowledge of what i had discovered. the dark blocks of granite, the door so curiously ajar, and the funeral carvings above the arch, aroused in me no associations of m

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

d nobler desires and curiosities. you wished to sail up golden oukranos, to search out forgotten ivory cities in orchid-heavy kied, and to reign on the opal. throne of ilek-vad, whose fabulous towers and. numberless domes rise mighty toward a single red star in a firmament alien to your earth and to all matter. now, with the passing of two gates, you wish loftier things. you would not flee like a child from a scene disliked to a dream beloved, but would plunge like a man into that last and inmost of secrets which lies behind all scenes and dreams "what you wish, i have found good; and i am ready to grant that which i have granted eleven times only to beings of your planet- five times only to those you call men, or those resembling them. i am ready to show you the ultimate mystery, to look

trying to make plain what was almost beyond the reach of an earthly mind. all descended lines of beings of the finite dimensions, continued the waves, and all stages of growth in each one of these beings, are merely manifestations of one archetypal and eternal being in the space outside dimensions. each local being- son, father, grandfather, and so on- and each stage of individual being- infant, child, boy, man- is merely one of the infinite phases of that same archetypal and eternal being, caused by a variation in the angle of the consciousness-plane which cuts it. randolph carter at all ages; randolph carter and all his ancestors, both human and pre-human, terrestrial and preterrestrial; all these were only phases of one ultimate, eternal "carter" outside space and time- phantom project

all ages; randolph carter and all his ancestors, both human and pre-human, terrestrial and preterrestrial; all these were only phases of one ultimate, eternal "carter" outside space and time- phantom projections differentiated only by the angle at which the plane of consciousness happened to cut the eternal archetype in each case. a slight change of angle could turn the student of today into the child of yesterday; could turn randolph carter into that wizard, edmund carter who fled from salem to the hills behind arkham in 1692, or that pickman carter who in the year 2169 would use strange means in repelling the mongol hordes from australia; could turn a human carter into one of those earlier entities which had dwelt in primal hyperborea and worshipped black, plastic tsathoggua after flyin

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

choolgirl. i knew that i could make my teachers do what i wanted just by concentrating. the more successful i was, the more powerful i felt. i would do little experiments, like deciding what a person would say, then making them say it. it may be that i was simply manipulating them, setting them up to react in a certain way, but the method isn't important. it's the result that counts. when i was a child, my mother and my grandmother did all sorts of psychic, witchy things, so they naturally recognized that i was a bit different from the rest of my cousins. my sister doesn't do this. she is a medium; she receives, which makes her very important to anyone who is a witch. i have been psychic since childhood. people used to visit us, and i could tell them things about their lives that i could n

a bit different from the rest of my cousins. my sister doesn't do this. she is a medium; she receives, which makes her very important to anyone who is a witch. i have been psychic since childhood. people used to visit us, and i could tell them things about their lives that i could not possibly have known if i hadn't been psychic. frequently, people would react in a nervous way, and of course, any child enjoys causing a sensation in adults, so i kept it up. i soon learned to differentiate between true psychic vibrations and imagination. when i'm receiving a psychic impression, my whole body is involved. i know i'm right, and if i'm not sure, then i'm not receiving in a psychic way. there's never any doubt in my mind. all of my family were involved in astrology, which has nothing to do with

rgy that not everybody shares. everyone is not born equal, and not everybody develops this. you can learn the trade, the tools of witchcraft, just as you can learn how to paint; that won't immediately make you a great painter. it can be fun to belong to a choral group like the sweet adelines, but that doesn't make you a great operatic singer. witchcraft is not a paint-by-the-numbers game that any child can do, although most children start out with the wild mental energy that witchcraft thrives on. we all have little secret feelings about what's going to take place, and once we free the cloudy mind and learn how to use it, we can not only see the future- which is very easy for a witch to do- but we can grasp it, control it, change it. the power is there, we know. all you have to do is pull

t so that you could become a more dynamic individual. a witch has nine dimples on her body. besides dimples you must be psychic and project your emotions into your environment. since you haven't done it, you're not a witch. dear louise: i joined your psychic experiment on television and saw a man i don't know and had never met in my entire life. i concentrated on love, and love to me is a newborn child. this man appeared on the unused television channel as i concentrated, and later he called me. my phone number is unlisted. and he says that he too saw me on his television set. i asked him what image he was trying to project and it was the same as mine, a newborn child. i described him and he described me. he was born october 15, 1948, and i was born october 15, 1948. all males in his famil

ted. and he says that he too saw me on his television set. i asked him what image he was trying to project and it was the same as mine, a newborn child. i described him and he described me. he was born october 15, 1948, and i was born october 15, 1948. all males in his family are wizards and all women in my family have been witches, except for my grandmother and my mother. yet since i was a small child, i've had strange powers. could i be the one to begin a new cycle of future witches in my family? also can the wizard and myself be on the same wave length mentally? one more thing i can't understand is that he called me from paris, france. he spoke french, and i don't understand french, but i understood every word and he understood my english. what gives? i swear all of this happened. stran

INFERNAL UNION

har by the presence of tanin ver or the blind serpent, leviathan, who represents by its nature the violence and chaos of the vast oceans of the unconscious, the depths of the mind touched upon in sexual union. leviathan like the endless ocean is the immortal essence which joins the sun and moon in establishing the eternal perfection of the union and balance of both in the individual, the magickal child of this congress. a poignant point of this union is the fact that samael is the daemon of lust who resides within each individual, the darkside from which all desire, positive or negative manifests. the creation-source of each individual from birth, to the manifestation of ones will. this focus is called oz, referred to before. lilith represents this force in a similar way but perhaps relate

INITIATION INTO HERMETICS

ses. there is no gap allowed to spring up in the process of development; otherwise the scholar will fall behind and some of the problems could only be set right under the greatest difficulties. a scholar who is perfectly sure of his mastering the elements will soon notice that he is capable of projecting the elements on all planes very easily, outwards as well as inwards so that all seems to be a child s play to him. having arrived at this point, the magician can turn to transferring the power of the elements into a suitable ritual. i have talked about this problem in detail already in the chapter about the rituals. the magician forms any ritual after his own liking by means of finger positions and gestures of the hands into which he is transferring the power. according to his magical deve

left hand and rub it gently with your right hand, as if you wanted to animate it with your vital power. blow your breath on it as if you wanted to resuscitate the lifeless figure. give your developing elementary the name you have destined to it and speak this name several times into the figure. religiously inclined magicians even baptize the figure in a way similar to the christening of a newborn child, and give the name to the figure while performing this ceremony. this of course is a matter of opinion of any magician and not absolutely necessary. in any case, ascertain for yourself in this experiment that in this figure you possess a perfect body appropriate to your elementary. after your doll has got its name, fill your whole body with the earth element and project it through your hands

the facts. you should attain to such a skill of imagination that your imaginary mind does perceive all the objects in the room as distinctly and truly as if you were looking at these objects with your physical eyes. provided you can book a success after a long spell of exercising, you may go a step ahead. now transfer yourself beside your body, and do not remain on one spot but try, similar to a child, to walk around in the room, and do it in manner as if you were relying on your physical body. your own weightlessness and the sensation of timelessness and spacelessness may tempt you eventually to move about with unusually long strides, unaccustomed to your normal body, an occurrence that you ought to avoid in the beginning in order to allow a manifest separation of the mental body. what m

or any kind of suggestions, hypnosis nr an aureole. a magnetizer like this loads his vital power with the help of his own surplus into the astral body, if necessary even against the patient s will, and all this accomplishes a faster recovery because his magnetism has a stronger stimulus, thus strengthening the astral matrix of the patient. therefore, a magnetopathist can very successfully treat a child who cannot contribute in any way to further the healing process through imagination or the subconscious. it has turned out quite differently if a magician specializing in the healing line, treats hundreds of patients daily without his vital force diminishing in the least. a magician makes use of the universal laws and touches the sick physical organ directly with his influence without passin

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

to make offerings of imaginal or mental sacrifice- before thee we offer the earth sign, drawn in grain and serpent-skin. upon thine altar, the rose-strewn grave, we offer the sacrifice of images, here wrought in our mind for thy pleasure and honour- a broken idol of clay, offered in the name of every pantheon; the scriptures forsworn by every faith the scrolls that tell of each trespass d law; a child, naked of chrisom, innocent of faith and promised to none; a severed head from the holiest of men; a skull from a horse that knew no mortal master; a heartfill d chalice from the martyrs of heresy; and a golden flame lit for our fallen brethren. o mahazhael! our sovereign witch-father! accept these offerings, both fair and foul, and turn all to serve the empowerment of thy presence here amon

IRISH WITCHCRAFT AND DEMONOLOGY

rt blair, author of the grave. 1 during the years of his ministry at bangor the following incident occurred to him, which he of course attributes to demonic possession, though homicidal mania p. 89 resulting from intemperate habits would be nearer the truth. one day a rich man, the constable of the parish, called upon him in company with one of his tenants concerning the baptizing of the latter's child "when i had spoken what i thought necessary, and was ready to turn into my house, the constable dismissing the other told me he had something to say to me in private. i looking upon him saw his eyes like the eyes of a cat in the night, did presently conceive that he had a mischief in his heart, yet i resolved not to refuse what he desired, but i keeped a watchful eye upon him, and stayed at

ds of every war that has been fought on this planet of ours since history began. the ease with which the accidental or unusual was transformed into the miraculous at this period is shown by the following. a dr. tate and his wife and children were flying to dublin from the insurgents. on their way they were wandering over commons covered with snow, without any food. the wife was carrying a sucking child, john, and having no milk to give it she was about to lay it down in despair, when suddenly "on the brow of a bank she found a suck- bottle with sweet milk in it, no footsteps appearing in the snow p. 99 of any that should bring it thither, and far from any habitation; which preserved the child's life, who after became a blessing to the church" the dr. tate mentioned above was evidently the

the matter, there is no doubt but at the time the influence of witchcraft was firmly believed in, and the deaths of mr. shaw and his wife attributed to supernatural and diabolical sources. the rev. patrick adair, a distinguished contemporary and co-religionist of mr. shaw, alludes to the incident as follows in his true narrative "there had been great ground of jealousy that she [mrs. shaw] in her child-bed had been wronged by sorcery of some witches in the parish. after her death, a considerable time, some spirit or spirits troubled the house by casting stones down at the chimney, appearing to the servants, and especially having got one of them, a young man, to keep appointed times and places, wherein it appeared in divers shapes, and spake audibly to him. the people of the parish watched

n suffered, as the result of not having employed a woman who to the useful trade of sage-femme added the mischievous one of witch--it is quite conceivable that a country midwife, with some little knowledge of medicine and the use of simples, would be classed in popular opinion amongst those who had power above the average "in ireland there was one thomas moor, who had his wife brought to bed of a child, and not having made use of her former p. 161 midwife, who was mal fam, she was witched by her so that she dies. the poor man resenting it, she was heard to say that that was nothing to that which should follow. she witches him also, so that a certain tyme of the day, towards night, the devil did always trouble him, once every day for the space of 10 or 12 yeirs, by possessing his body, and

is contained in a letter from christopher crofts to sir john perceval (the third baronet, and father of the first earl of egmont) written on the fifteenth of march in that year. though the narrator professes his disbelief in such superstitions, yet there seems to have been an unconscious feeling in his mind that his strict administration of the law was the means of bringing the affliction on his child. he says "my poor boy jack to all appearances lay dying; he had a convulsion for eight or nine hours. his mother and several others are of opinion he is bewitched, and by the old woman, the mother of nell welsh, who is reputed a bad woman; and the child was playing by her that day she was upon her examination, and was taken ill presently after she was committed to bridewell. but i have not f

ISIS UNVEILED

n that of the baroness angela burdett-coutts, of en^nd, who is one. and yet, in comparison with the millions who have been accounted christians, such have always formed a small minority. they are to be found at this day, in pul- pit and pew, in palace and cottage; but the increasing materialism, worldliness and hypocrisy are fast diminishing their proportionate num- ber. hieir charity and simple, child-like faith in the infallibility of their bible, their dogmas, and their clergy, bring into full activity all the virtues that are implanted in our common nature. we have personally known such god-fearing priests and clergymen, and we have always avoided debate with them, lest we mi^t be guilty of the cruelty of hurt- ing their feelings; nor would we rob a sin^ layman of his blind con- fidenc

ifferent place from our region of 'eternal damnation' and might be termed rather an inter- mediate state of purification. neither does the scandinavian hd or hela imply either a state or a place of punishment; for when frigga, the grief-stricken mother of balder, the white god, who died and found himself in the dark abodes of the shadows (hades, sent hermod, a son of thor, in quest of her beloved child, the messenger found mm in the uiexorbble region ^alast but still comfortably seated on a rock, and reading a book" the norse kingdom ta the dead is moreover situated in the higher latitudes of the polar regions; it is a cold and cheerless abode, and neither the gelid halls of hela nor the occupation of balder present the least similitude to the blazing hell of eternal fire and the miserable

on of their time-honored con- ceptions. views of the trinity in accordance with the egyptian tradi- tions were established. not only was the adoration of i^ under a new name restored, but even her image, standing on the crescent moon, reappeared. the well-known e sgy of that goddess with the infant horus in her arms has descended to our days, in the beautiful artistic creations of the madonna and child" but a still earlier origin than the egyptian and chaldaean can be asngned to the virgin 'mother of god' queen of heaven. thou^ 98. pluurch: on itu and oitrii. 90. galkeiu: summ. ckau (pmth expos, in appz (p. ill) to sib. oraeata: amst fd ni, 1689. 100. nmvarette: traladot kitl. he, dt china, bk. ii, cb. x. 101. on ou origin irf patm idaurji. 102. iambi: de mujf. vhi. 3; d. lus unt, i, pp. i

cs, she is a great dea] younger than the celestial virgin, neith. in one of the tombs of the pharaohs that of barneses in the valley of biban- 1-muluk in thebes, champollion junior discovered a picture, according to his opinion the most ancient ever yet found. it represents the heavens symbolized by the figure of a woman bedecked with stars. the birth of the sun is figured by the form of a little child, issuing from the bosom of its' divine mother* in the book of hermet, pomander, is enunciated in distinct and un- equivocal sentences the whole trinitarian dogma accepted hy the chris- tians "that light i am" says fymander, the divinb thodoht "i am the naut or intelligence; and i am thy god; and i am far oldn than the humid principle which escapes from the shadow. i am the germ of thought, t

les was lying sick of an incurable disease. the queen-mother, who had everything to lose in case of his death, resorted to necromancy 114. la dtutonomaait, ou iraiu de* areiert: fatif, 1580 (often reprinted. 115. thffvu tt ritiul d ta kauu lagu, bit, di. sr. digitizecoy google 66 isis unveiled and consulted tlie oracle of the 'bleeding bead' this infemal opera- tion required the decapitation of a child who must be possessed of great beauty and purity. he had been prepared in secret for his 6rst commu- nion by the chaplain of the palace, who was apprised of the plot, and at midnight of the appointed day, in the chamber of the sick man and in presence only of catherine and a few of her confederates, the 'devil's mass' was celebrated. let us give the rest of the story as we find it in one of

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

parable prognosticator' of future events. here are some examples of simple questions based upon those given many years ago by dr. franz hartmann. direct answers of 'yes' or 'no' can be obtained to these and other questions. 1. will the person enquired about have a long life? 2. will he become rich? 3. will the proposed undertaking be successful? 4. how will the undertaking end? 5. is the expected child a boy or a girl? 6. arc the servants honest? 7. will the patient recover soon? 8. will the lover succeed in getting his girl (or vice versa? 38 a practical guide to geomantic divination 9. will the inheritance he ohtained? 10. will the lawsuit come to a satisfactory end for me? 11. will i (or he) obtain the desired position? 12. what kind of death may he expected? 13. will the expected lette

JASMUHEEN THE FOOD OF GODS

essing this type of nourishment also satisfies our emotional, mental and spiritual hungers for this is the nature of dow power and the divine one within holds the key to a limitless source of nourishment. the reasons for our hungers are as varied as we are, some of it goes back to being unfulfilled in our previous experiences, some to just never getting enough. like a person who felt unloved as a child and who may feel emotionally insecure and becomes hungry for love and approval. or mothers of children who choose to remain out of the work force when their children are young may feel hungry for mental stimulation while others feel hungry for a creative outlet. teenagers are often hungry to be let loose in the world to experience all that life has to offer them while people who are in their

rom experiencing the nutrition that unconditional love can fill it with so that same afternoon i brought two new baby rats home for us to love. my pet rat mondi has been the most loyal and loving friend. from the moment we met eyes we became quite entranced with each other. hi! her eyes and whiskers said. god, it s great to meet you! at least that was the feeling she induced within me as my inner child giggled in excited anticipation. i just knew we d be great friends, and we were. there are times in life that ask us to act with a certain dignity and grace. the dance of dying is one of them. seeing mondi waddle around at the grand old age of ninety plus, with her brown fur tinged with grey, and eyes that tell me she is tired, touching my caring soul. then when i channel my love to her smal

d comes from discernment and listening to that inner i know. when we listen we are fed, when we ignore it we starve and for most of us who are born in this beta world, we begin to die the moment we are born. still, there is something so blessed about witnessing the process of a new life coming into the world, and more than one mother has found herself staring in awe and wonderment at her new born child, as the feeling of such love fills her heart and her soul, feeding that need to breed that mother nature gifted. there s also something so blessed about watching the process of death. completions and endings make way for new beginnings and experiences that will feed the soul, for the true food of the soul is the living of life and the sharing and caring that it brings. food for the mind come

of true family nourishment has kept therapists in business for years. in metaphysics, due to our karmic connections with our blood-line family, the food we receive from our interaction with them is usually via learning experiences that divine nutrition: the madonna frequency& the food of gods with jasmuheen 41 allow us to grow emotionally, mentally and spiritually. for example: being ignored as a child may push someone into the world of entertainment, where they in turn may then nourish millions with their on-stage presence, and at the same time their inner child is fed via the mass adulation of audience acceptance, which can balance out their childhood lack. 3b. the non-conventional food of the family is the food that comes when we work with the reality of a global family. this means rela

or energy flow, all our organs can be nourished and maintain optimum longevity and also performance. in his book healing love. cultivating sexual energy mantak writes: taoists say that orgasmic energy is the best distillation of the body s essences, drawn from all the organs, glands and cells by the amazing electrochemistry of the arousal process. the body thinks it is going to create new life, a child, so it releases its premium energies to start new life. according to mantak even the simple practice of smiling to all the organs. and the technique i use of telling the body daily i love you, i love you, i love you over and over with sincerity. also improves health and vitality and nourishment flow (see techniques 2& 3 in this chapter) obviously this needs to be accompanied with a lifestyle

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

following: in the english rite of confirmation, by personal choice, and by sacramental oath, each man says, in effect: lo! i rebaptize myself; and that which once was sworn on my behalf, now i swear for myself. even so in dreams, perhaps, under some secret conflict of the midnight sleeper, lighted up to consciousness at the time, but darkened to the memory as soon as all is finished, each several child of our mysterious race may complete for himself the aboriginal fall. as to what is possible or impossible, no man, out of his presumption and of his self-conceit, has any right to speak, nor can he speak; for the nature of his terms with all things outside of him is unknown to him. we know that miracle (if once generally believed in) would terminate the present order of things, which are per

(swedenborg; also occult sciences, p. 93; london, 1855. the greek bacchanals were well acquainted with the mythos of eve, since they constantly invoked her, or a person under her name, in their ceremonies. black is the saturnian colour also that of the egyptian isis. under the strange head of the embodiment of deity under darkness, the following remarkable facts may be considered: the virgin and child are depicted black at the cathedral at moulins, at the famous chapel of the virgin at loretto, in the church of the annunciation at rome, at the church of st. lazaro and the church of st. stephen at genoa, at that of st. francisco at pisa, at the church of brixen in the tyrol, at a church in (and at the cathedral of) augsburgh, where the black figures are as large as life, at the borghese ch

is only a phenomenon, and he alone makes nature, which exists not without him. all the foregoing is the groundwork of the arguments of the deep buddhists in regard to the real nature of things. the result of all these sound and only possible philosophical conclusions is, that there is nothing left for man but entire submission entire subjection to the unknown power the humbleness of the unknowing child. and herein we see the force of that dictum of the saviour, bhuddist, or buddhist, reveries. 319 unless ye become as one of these (little children, ye shall in nowise see the kingdom of god. certainly we are unable to know absolutely (that is, philosophically) that we ourselves exist (berkeley, in showing that our senses are only medium, but not means, implied that we did not exist) by a sid

JESSUP MK THE CASE FOR THE UFO

n freeze" either of the two "caught in the push" can either refer to that which a man feels briefly when he is either about to inadvertently "go-blank" ie become invisible" or about to "get stuck" in a "deep freeze" or "plain freeze" there are only a very few of the original experimental d-e's crew left by now, sir, most went insane, one just walked "throo" his quarters wall in sight of his wife& child& 2 other crew members (was never seen again, two "went into "the flame "i.e. they "froze& caught fire, while carrying common small-boat compasses, one man carried the compass& caught fire, the other came for the "laying on of hands" as he was nearest but he too, took fire. they burned for 18 days. the faith in "hand laying" died when this happened& mens minds went by the scores. the expierem

per, date of occurrence& etc, you see? eh. perhaps already, the navy has used this accident of transport to build your ufo's. it is a logical advance from any standpoint. what do you think? very respectfully carl allen 22 part one_ the case for the ufo's "if it waddles? if it looks like a duck, waddles like a duck and quacks like a duck, swims and has webbed feet- then perhaps it is a duck! but a child, seeing his first platypus, will say "it looks like a duck with four feet and fur! but what is it? but what happens when a man sees something for the first time and asks "what is it" and there is no one who can supply the answer? fortunately, our experience and knowledge enable us to explain the seeming inconsistencies of this freak of nature. the controversy about the s0-called flying sauce

lity or active2 fascination. i wanted to know, further, if they might be a mark twain-like hoax which a gullible public was swallowing, having tired of ordinary pursuits of happiness and excitement. i wanted to know, too, whether we would have to wait until the things decided to visit us, or if we could possibly expect to pay them a surprise visit in their own territory in the near future. like a child seeing his first platypus, i asked myself questions. but unlike the child, i searched for my own answers. ufo's are real a serious approach to the question of unidentified flying objects demands, first of all, that we face a fundamental change in concept as regards the world of our environment. we must loosen out thinking, let our imaginations fly with the winds, and, above all, we must want

captain's effects had been left i mean his clothes, furniture, etc. i found the log book in the mate's cabin, on his desk. capt. always takes the log when abondoning ship. log must be taken even if capt. is dead. they were froze "swiped "there seemed to be everything left behind in the cabin as if left in a hurry, but everything in its place. i noticed the impression in the captain's bed as of a child having lain there" 3 clearest translation. 85 not a child, was another "little-man" of mu gravity is great strain on them, they tire easily& must rest often when on "terra" except underseas. nine days later, at gibraltar, deveau swung the ghost ship into port with the idea of collecting salvage money for the 1,700 barrels of alcohol under her hatches. but the destiny of the marie celeste was

mporarily left the ship, which subsequently gathered way and sailed off" this view is the simplest explanation. but scores of other solutions have been just as sincerely forwarded. there is the letter proctor flood wrote to the london board of trade on january 22 or 23, 1873 "my own theory, or guess, is that the crew got at the alcohol and in the fury of drunkenness murdered the master, his wife, child, and the chief mate; that they damaged the bows of the vessel with the view of giving it the appearance of having struck on rocks so as to induce the master of any vessel which might pick her up to think her not worth saving; and that they did, sometime between november 25, and december 5, escape on board some vessel" this, so closely paralleling author keating's accusations, was countered b

K AMBER THE BASICS OF MAGICK

your natural ability with clairvoyance through practice. a good start might be to look around you, then close your eyes and try to picture your surroundings. this is also good exercise for visualization. and visualization is an essential talent in magick. open your eyes again and check your accuracy. then close your eyes and try it again. when you use your physical eyes, look at everything like a child seeing it for the first time. let the vividness of color and form burn into you, until everything takes on a veritable glow. try to capture that glow when you close your eyes now and picture your surroundings. it's just a simple step to extend what you see with your eyes closed into what you remember seeing in the next room, or what you *imagine* seeing in the next building, the next city, e

KETAB E SIYAH

nd set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple 13 and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and bright, and wore upon his head a crown that shone with all the light that was ever seen i

es aglow with the light of the spring, the foolishness of the young man, who thinks too highly of himself and too little of those more accomplished who would cherish him but for insolence, with mocking laughter on his lips and cruel betrayal in his heart concealed by the false mask of youth's innocence of such purity as to twist my entrails 21 and make me retch in sickly disgust; last of them was child-like auriel who yet maintained the illusion of infancy, seeming as a child of sweet artlessness that none could accuse him of any sin against a brother so wronged as i, and yet beneath the glow of a child's blush was a soul withered to blackness by the venom of its own evil, just as do the fair flowers of the datura overspilling with fatal poison. thus did my brothers stand before me, and be

set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. 74 the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and bright, and wore upon his head a crown that shone with all the light that was ever seen in t

es aglow with the light of the spring, 82 the foolishness of the young man, who thinks too highly of himself and too little of those more accomplished who would cherish him but for insolence, with mocking laughter on his lips and cruel betrayal in his heart concealed by the false mask of youth's innocence of such purity as to twist my entrails and make me retch in sickly disgust; last of them was child-like auriel who yet maintained the illusion of infancy, seeming as a child of sweet artlessness that none could accuse him of any sin against a brother so wronged as i, and yet beneath the glow of a child's blush was a soul withered to blackness by the venom of its own evil, just as do the fair flowers of the datura overspilling with fatal poison. thus did my brothers stand before me, and be

r course and if it cannot be secured then we must fail. the second tree also would greatly aid us if it too could be gained by any device. the first tree bears, upon its boughs, the fruit of knowledge of consequences; its power is too bestow upon those that eat of it the ability the judge their actions, whether they be wise or foolish, whether they be noble or foolish. without its power the brave child-race we would foster would be as beasts without knowledge of that which they do. the second tree bears the fruit of eternal youth, that is a cure for the very passage of time and he who eats of it would be ageless. when the elohim were but mewling babes they were brought to the garden by adonai yahweh to eat of both fruits that grew upon the trees. but five of that ancient brood were of such

LAITMAN M BASIC CONCEPTS IN KABBALAH

ple, let us take the creatures closest to us human beings. a cell that comes from a father and arrives at a prepared, reliable place in a mother, receives everything necessary for its development until it emerges into this world. nothing can harm it until it starts its existence as a separate organism. when it does emerge, nature carefully arouses the necessary feelings in the parents to give the child absolute confidence in their love and care. humans, as well as animals and plants, multiply and then take care of their offspring s development. however, a dramatic contradiction exists between the way nature takes care of the birth and the early, independent development of a species and its later struggle for survival. this striking contradiction in how the world is governed, which exists a

the fruit s final condition, when it becomes mellow and sweet. rather, the opposite occurs: as good as the ripe fruit is at its end, so is it bitter and hard during its ripening. b a s i c c o n c e p t s i n k a b b a l a h 42 the same occurs in the animal world: an animal s mental capacity is limited in maturity, but while it grows, its limitations are inconspicuous compared to those of a human child. for example, a one-day-old calf has all the properties of a fully grown bull. then, it practically stops developing, which makes it opposite to human beings, who acquire intelligence in the prime of life, but are utterly helpless and pitiful in the first years of life. the difference is so striking that by looking at a newborn calf and a newborn baby, one who is unfamiliar with the ways of

ognition by society, and honor. once it had felt a burning shame, corresponding to the received pleasure, the soul discovered that the only way to be rid of it was to stop enjoying the pleasure. however, since the creator s desire was to delight the soul, the soul agreed to accept this delight--not for its own sake, but only for the sake of the creator. just as in our world, the more pleasure the child receives from food, such as eating for mommy, the more delight it gives its parent. in this situation, the soul should constantly control the amount of pleasure it receives in order to enjoy only for the creator s sake. b a s i c c o n c e p t s i n k a b b a l a h 52 however, since the common soul could not instantly overcome its natural desire to enjoy for its own sake (that is how great i

how great it was, it was shattered into myriad fragments (souls. these fragments were easier to work on, to neutralize the selfish will to enjoy. since no distance exists in the spiritual world, and proximity is determined by the similarity of actions and thoughts (affinity, love, souls that receive for the creator s sake are close to him because they please each other, just like a mother and her child. closeness is determined by how much pleasure the soul receives for the sake of the creator. the will to receive instinctively acts within us, but our desire to rid ourselves of shame and to enjoy for the creator s sake originates within us. therefore, the desire to rid self of shame and to enjoy for the creator's sake requires special and continuous effort. the soul that receives for its ow

ven in our world, let alone in other worlds? why does humanity need all of this creation? the creator s enjoyment, which lies in delighting his creatures, depends on how much they can perceive and discern. it also is affected by how much we can discern him as the giver of all goodness. only in this case does he receive pleasure from us. this is much like a parent who plays with his or her beloved child and enjoys the child s attitude toward him or her. the parent is delighted that the child recognizes the parent as a loving and strong parent who only awaits the child s requests and is ready to grant them. now try to imagine what an immense delight the creator derives from those perfect ones who rose so high, they recognize and experience all that he had prepared for them. they established

LAITMAN M FROM CHAOS TO HARMONY

police reported that in 2004, 9,400 new cases were opened against parents abusing their children, compared to 1,000 in 1998. additionally, in 2004, 200,000 women were classified as victims of domestic violence inflicted by their partners.7 the poverty report published by the israeli social security in 2006 revealed that expansion of poverty and socioeconomic gaps is continuing. today, every third child grows up in a poor family, and every fifth family in israel lives below the poverty line. the younger generation suffers from an absence of values and ideology, and the education system is helpless and in decline. violence and juvenile delinquency are on the rise, and 90% of the students report witnessing regular harassment and violence within school premises. 30 from chaos to harmony a simi

g t h e d e s i r e to e n j oy as time went by, humanity developed various methods to cope with its inability to satisfy the desire to enjoy. for the most part, these methods were based upon two principles, which actually fool the desire to enjoy: 1) acquiring satisfying habits, and 2) diminishing the desire to enjoy. the first principle relies on acquiring habits through conditioning. first, a child is taught that a certain act yields rewards. once the required act is performed, the child is awarded by receiving the appreciation of teachers and the social environment. as the child grows, the reward is gradually stopped, but by now this act is registered in the adult s mind as rewarding. once an individual is accustomed to performing certain acts, the actual performance becomes satisfyin

ing our lives. one may have a greater desire for wealth, another for honor, and a third for knowledge. each of these represents a different kind, or level, of desire. wealth symbolizes one s desire to possess, to own. it is a desire to acquire the whole world so that it will become one s own. 66 from chaos to harmony honor is a higher level of desire. one no longer wants to grab everything like a child, but realizes that there is a wide world outside oneself, and is willing to work one s entire life to earn outsiders respect. such a person is even willing to pay for respect. the desire for money is more primitive than the desire for honor; it is a desire to snatch everything and attach it to oneself. a desire for honor, however, has no interest in annulling the other. one instead seeks aut

n this way toward the animate degree in nature, it would improve our condition a little more. but all of the above is nothing compared to balancing the speaking degree. we human beings are the speaking degree. hence, what must be balanced is the speaking degree within us. chapter five: obeying nature s law 93 this situation can be compared to an adult who approaches life from the perspective of a child, ignoring his or her talents and skills. by so behaving, the adult is not in sync with the way nature treats each and every person: in accord with the evolutionary potential instilled in them, even if the individual is not realizing that potential. nature aspires to bring everything into balance, but this will be achieved only when man s attitude toward others becomes altruistic. hence, the

kind of life toward which nature is leading humanity. imitating nature we can begin our process of assuming nature s qualities of loving and giving by making an effort to care for others, bonding with them with the recognition that all are part of a single body. of course, this is still not an internal ego correction, but it is the first step in the process. we can actually mimic nature the way a child mimics its parent. even though children do not understand what their parents do, they imitate them because they want to be like them. for example, a boy sees his father hitting a nail with a hammer, and imitates his father with chapter seven: realizing our free choice 109 a plastic hammer. by so doing, he gradually acquires his father s knowledge. if we try to imitate nature s quality of lov

LAITMAN M KABBALAH REVEALED

entrance of the upper light into the desire and its departure from it, make a vessel fit for its task: altruistic. in other words, if we want to feel unity with the creator, we must first be united with him, then experience the loss of this unity. by experiencing both states we will be able to make a conscious choice, and consciousness is necessary for true unity. we can compare this process to a child who feels connected to its parents as a baby, rebels as an adolescent, and finally, as the child becomes an adult, understands and justifies his or her upbringing. 34 kabbalah revealed the more we will feel adam s eternal existence instead of our passing physical existence. especially today, altruism has become essential for our survival. it has become evident that we are all connected and d

every day for months? probably not. but this is exactly what babies are required to do. they have no choice in the matter. in fact, the only reason they agree to it is because they don t know anything else. but surely there is only so much pleasure they can derive from eating, other than filling their empty stomachs. now, think of the baby s mother. imagine her face glowing as she is feeding her child. she is in heaven just watching her child eat healthily. the baby may (at most) be content, but the mother is elated. here s what happens: both the mother and the child enjoy the child s desire for food. but while the child s focus is on its own stomach, the mother s pleasure is infinitely greater because of her delight in giving to her baby. her focus is not on herself, but on her child. it

ns that the creature will not only become a giver, but will have the same 60 kabbalah revealed thought as the giver xthe thought of creation. in such a state, the creature would understand why the creatorcreature circle was initiated, as well as why the creator formed creation. clearly, the desire to understand the thought of creation is a whole new phase. the only thing we can compare it to is a child who wants to be both as strong and as wise as its parents. we instinctively know that this is possible only when the child actually steps into his or her parents shoes. this is why parents so often say to their kids, wait until you have children of your own; then you ll understand. in kabbalah, understanding the thought of creation x the deepest level of understanding xis called attainment

xhas not been given to the creature; it is what the creature (phase four) must achieve. there is a beautiful connection here. on the one hand, it seems as if the creator and we are on opposite sides of the court, because he gives and we receive. but in fact, his greatest pleasure is for us to be like 64 kabbalah revealed him, and our greatest pleasure would be to become like him. similarly, every child wants to become like its parents, and every parent naturally wants his or her kids to achieve even those things that the parent did not. it turns out that we and the creator are actually pursuing the same goal. if we could comprehend this concept, our lives would be very, very different. instead of the confusion and disorientation so many of us experience today, both we and the creator would

ah revealed so let s talk some more about phase four and how it works with the masach. after all, phase four is us, so if we understand how it works, we might learn something about ourselves. phase four, malchut, didn t just pop up out of nowhere. it evolved from phase three, which evolved from phase two, etc. similarly, abraham lincoln didn t just pop up as president. he grew from baby abe, to a child, to a youth, and to an adult who finally became president. but the preliminary phases don t disappear. without them, president lincoln would not have become president lincoln. the reason we can t see them is because the most developed level always dominates and overshadows the less developed. but the last, highest level, not only feels their existence within it, it works with these other lev

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

with him; ask for his help; seek his protection and advice; complain to him about our troubles, and ask him to explain why he treats us as he does. finally, we would consult with him for advice concerning the future; we would constantly be in contact with him and we would be correcting ourselves in accordance with his advice. in the end, he would be pleased and we would benefit as well. just as a child is aware of its mother from the moment of its birth, so we would be aware of the creator. we would learn the correct way of life by observing his reactions to our actions, and even to our intentions. we would perceive the creator to be just as close as any mother, since we would see- 16- attaining the worlds beyond him as the source of our birth, as our parent, and as the cause of our existe

soon as we attain the smallest altruistic desire, we can embark on a path of spiritual ascensions and descents. at one moment, we are ready to nullify ourselves completely before the creator, but the next moment we will not give it a single thought. suddenly, the idea of spiritual elevation becomes absolutely alien to us and is thrust from our minds. this is much like the way a mother teaches her child to walk. she holds it by the hand so that it feels her support, and then she suddenly withdraws, letting go of it. when the child feels totally abandoned and lacking all support, it is compelled to take a step toward the mother. only in this way can it learn to walk independently. thus, though it may seem to us as if the creator has suddenly abandoned us, in fact he is waiting for us to take

nd family. any effort can be measured only in relation to one s free time, and by determining how much one suffers because of a lack of time to devote to the spiritual. the result is directly proportional to the intensity of the person s intentions- 114- attaining the worlds beyond discovering is the objective of devoting one s time to study and self-correction. there are two methods of feeding a child. one method is by force. it brings the child no pleasure, but still provides the nourishment necessary for growing and building up strength. in kabbalah, this kind of spiritual nurturing of a person is known as "on account of the higher one" however, the "child" may wish to grow spiritually by taking spiritual nourishment independently. this may occur after having developed an appetite for i

easure- 140- attaining the worlds beyond even from one individual to another, the change from one casing to the next is dramatic. for instance, a girl receives pleasure from a doll, but is not able to receive pleasure by caring for a real baby. on the other hand, her mother cannot receive any pleasure from a doll, just as she is unable to convince her daughter to find joy in taking care of a real child. from the girl s point of view, formed in accordance with her own perceptions, her mother works very hard looking after a real baby, and gets no pleasure from it. in the girl s mind, no pleasure can be derived from a real child because it is not a doll. she is convinced that her mother will be compensated for her hard toil in the world to come, whereas the girl desires to receive pleasure in

ance with her own perceptions, her mother works very hard looking after a real baby, and gets no pleasure from it. in the girl s mind, no pleasure can be derived from a real child because it is not a doll. she is convinced that her mother will be compensated for her hard toil in the world to come, whereas the girl desires to receive pleasure in this world, and, thus, opts to play with the doll. a child thinks in this manner, and one is not going to disagree with her because she is not of the age when she can derive pleasure from the real objects in this world. therefore, she derives it from toys from illusory, unreal objects. all of us, being godly creations, only aspire to pleasure that emanates from the creator. all of us can have a desire only for him, and we all perceive life only in t

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

he yoga of time travel: how the mind can defeat time; matter into feeling: a new alchemy of science and spirit, and mind into matter. j e f f r e y s at i n ov e r, m d, m s c dr. jeffrey satinover holds degrees from m.i.t (sb, harvard (edm, the university of texas (md, and yale (ms. he completed psychoanalytic training at the c.g. jung institute of z rich. he is a former fellow in psychiatry and child psychiatry at yale, where he was twice awarded the department of psychiatry s seymour lustman residency research prize (2nd place. he pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 18 was the 1975 william james lecturer at harvard. until recently, he was a teaching fellow in the department of physics at yale university. today, dr. satinover is completing his phd in quantum ph

or need something. the creature realizes that the creator s need is his desire to delight the creature; when the creature enjoys, so does the creator. but when the creature does not enjoy, neither does the creator. to realize its desire to give to the creator as the creator gives to the creature, the creature decides to receive the pleasure from the creator. this process is somewhat similar to a child who eats to please its mother. in this way, even when the child receives food from its mother, it acts as a giver to its mother. when the creature is in this state of being, we can say that it is similar to the creator it receives what the creator wants to give, but only to give back to the creator. the creature gives just as the creator gives. however, this is not the end of the process. no

of my receiving pleasure, the sensing unit would be split in two. in such a case, i could separate the receiver of the pleasure from the one who feels it. the receiver would be another person, and the one who senses the pleasure would be me. in so doing, the sensing of the pleasure can become unending and yield a sensation of eternal living. we can compare the above situation to a mother and her child. the mother enjoys her child s pleasure and can therefore give without restraint and delight in it. if i could love someone in such a way that pleasing him or her would feel like my own pleasure, my delight would be unlimited. in order to recognize that principle, our souls had to break and come down to this world. when the point in the heart a genuine desire to reawaken the sensation of the

ng to eat the food would fulfill the host s need. eating would thus be doing the host good. thus, the balance of power changes: if the guest receives in order to please the host, it is no longer reception, but bestowal. it follows that the guest uses the host s love to give pleasure back to the host. another example of a giving-receiving relationship is between parents and children. actually, the child is the head of the family, using the parents love to manipulate them in order to satisfy its needs. naturally, the people in these examples are egoists. things happen quite differently in the spiritual world, but such examples can help us understand the principle. the process occurring in the upper worlds is built upon a very similar principle: if one receives pleasure for the sake of pleasi

ctor pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 98 between the worlds. this is our corrected state, and each person must reach it. each person can come to feel every item and element of every world. all that we need is a special, subtle sense, an ability to discern and to feel. even in this world, we discern considerable differences between the sensations of a young child, a youth, an adult, and a scientist. the study of kabbalah continually builds new insights and discernments in us, eventually leading to the perception of the upper worlds. from the above we can understand why kabbalah contains all the teachings and sciences of this world. without proper explanations, we would be lost and think that kabbalah is a mystical teaching of wizardry and miracles. t

LAITMAN M THE KABBALAH EXPERIENCE

to enjoy. but in order to enjoy, a desire must not disappear after receiving pleasure. t h e k a b b a l a h e x p e r i e n c e 28 pleasure must not destroy desire. desire must be intact, despite the received pleasure, possibly even growing, searching for new greater pleasures. therefore, desire and pleasure must dwell in different objects. for example, consider a mother endlessly caring for her child because her pleasure is in him and not in herself. in contrast, if someone wants to enjoy something, that person receives the pleasure, but doing so immediately extinguishes the desire, and the feeling of pleasure disappears. that is why it is only by living to fulfill another s desires that we can feel never-ending, unlimited (by duration, volume) pleasure. therefore, the creator s will, wh

sels that a kabbalist works with in our world. they are vessels sufficient for the unconscious preparation of everyone in the world to have a point in the heart. but after that, everyone must travel alone. by everyone, i mean every individual soul. there are partial and incomplete life cycles, and there are those who walk in pairs with other cycles and thus correct one another, such as a retarded child and its agonizing mother. we cannot see the goal and the common correction of souls that are linked like that because they are very complicated and involve many cycles. we are not supposed to occupy ourselves with these matters, as they only divert us from the main issue: if we are given a place, a life and an understanding of the goal, we must act! t h e k a b b a l a h e x p e r i e n c e

ushes you to continue working on your nature and wish to be redeemed from it, from the intent for yourself. that separation between your heart and your mind, between the desire to enjoy and the intent for yourself will indeed happen. it is written (psalms 126, 1: when the lord brought back those that returned to zion, we were like unto them that dream. this is a transition stage similar to when a child is born; it comes over us from s p i r i t ua l wo r k 171 above without our being aware of it. but past the barrier the work is entirely different. only intensive reading of genuine kabbalistic texts hastens the way. i recommend that you read the introduction to the study of the ten sefirot (breaking the iron wall, item 155. at t e m p t s t o f e e l t h e s p i r i t ua l q: i m trying to

, implement. otherwise, look around you. it does not matter that later you will realize that what you see is not exactly accurate. use incorrect analogies; it doesn t matter. in our world, everything is allowed because this world is here to teach, and the mistakes we make in it are not considered mistakes. rav baruch ashlag always used to compare it to how in the past, when paper was expensive, a child would be given a piece of slate to write on so as not to waste precious paper. at any given moment, we are faced with a different picture of the world. each new degree is a negation of the previous. therefore, take your sins and your mistakes in the right proportion- you should correct them, because without doing so you cannot rise to the creator. when you use your desires with the right int

his is an eternal and unchangeable state. for that reason, the first commandment in the torah is to fear god, and the second is to love him. the zohar says that the fear does not relate to a fear of losing the love, because the fear of losing is selfish. the fear is a spiritual attainment of the question, have i done everything i possibly could for the creator? it is much like a mother treats her child, except in this case, our attitude toward the creator becomes the same as his attitude toward us. you must understand that to perform an act of kindness means first and foremost to exit the boundaries of the desire to be kind only to yourself, and to be able to perform acts of kindness, regardless of how you feel. in this situation, any desire to give yourself pleasure, whatever form it take

LAITMAN M THE PATH OF KABBALAH

ator by itself. t h e pa t h o f k a b b a l a h 14 that is the meaning of perfection. when that is attained, there is a clear sensation that there is nothing other than the creator and the creature. the creature discovers that it doesn t exist without the creator, but the creator cannot be called a creator if there isn t a creature, just as a woman cannot be called a mother if she doesn t have a child. it is only possible to attain spirituality when there is a desire for it. but where does one find it if one doesn t even know what it is? let s say that we are pushed a little to awaken in us an interest in spirituality, but in the end, the truth is that we still know nothing. if we knew what it was, and still wanted it, at least to a certain extent, things would have been easier. but spiri

but extends from the creator. there will come a time when more and more souls will be ready for spirituality. man always follows his desire. before the study of the wisdom of kabbalah, one is led from above, and when one opens a book, the creator seemingly steps away from the student, like a parent teaching an infant to walk. at first, the mother holds her baby, but she slowly backs off when the child begins stumbling toward her. we approach spirituality in much the same way, gaining more and more independence. there are things we can and cannot work with. i can t say that something doesn t hurt me when it does. i rely on my feelings, and no philosophy will help me in this case. this is the limit of my self. it is pa r t o n e: t h e b e g i n n i n g 15 impossible for me to realize my de

y, we can already make requests and have a dialog with the creator. after two years of infancy, we need the guidance and education of the creator and can receive some light of wisdom, the first of which is called the light of neshama. the entire spiritual relationship between the creator and the creature in the state of katnut is built exactly like the relationship in our world between mother and child. we can solve all the problems that arise in physical relationships by understanding the root relationships that exist in the spiritual world between the creator and the creature. the creator sends us obstructions on purpose, so that we will begin to want to approach him through our efforts. without obstructions in our corporeal life, we would not feel any need or desire for him, and would n

th faith above reason. prophecy is forbidden precisely because it is possible (though, again, not for an ordinary person, only for a kabbalist. q: why is it that in the earlier phases of our development, when we are children, we fully realize our egoism, though our primary goal in life is to be rid of the egoism and become altruists like the creator? a: this is because the insatiable desires of a child for pleasure and the ability to satisfy them is like a model of the evolving human being. egopa r t o n e: t h e b e g i n n i n g 59 ism is a necessary phase in our evolution. it is a partial answer to the question, why do we need egoism if we must fight so hard to overcome it? q: why can t we feel the spiritual world just as we feel our own? a: if we examine ourselves, we will find that we

hin such a limited framework are inadequate for such a complex system. the purpose of our development is to consciously obtain the sensation of spiritual pleasure, instead of unconsciously, in various worldly forms. only the search for transient delights, or those that shine from afar (but are much stronger, compel the spiritual body to seek perfection. therefore, in the case of a rapidly growing child, there are opportunities for pleasure everywhere, and the child can also continuously seek new ones. the simplest things bring joy. there is a good reason why we say that someone is happy as a child. q: what is the connection between the generations and their intensity of egoism? a: each generation is characterized by a certain kind of soul. in earlier times, finer souls came down with only

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e average height of the men of this race was six feet one and a half inches; the shoulders were exceedingly broad and the arms short as compared with the legs; the nose was thin but prominent, the cheek-bones high, and the chin massive. 61. it happened that the king or pharaoh on the throne at the time when the expedition from south india arrived had a daughter but no son, his wife having died in child-birth. the newcomers were received with great cordiality by both king and high-priest, and intermarriage with the strangers became a coveted honour in the egyptian families, especially as the king had approved the marriage of his daughter with the leader of the band, who was a prince of india. 62. in a few generations the aryan blood had tinged the entire egyptian nobility, and this produced

ent from the ionic, but its height is ten times its diameter, which gives a slender and very graceful appearance. the capital is ornamented with two rows of acanthus leaves and eight volutes, which sustain the abacus. 129. the following story is told with regard to the origin of the corinthian column. a greek poet and architect named calimachus once visited a cemetery and saw there the grave of a child, on which an acanthus plant had grown in a manner that struck the poet as so pleasing and beautiful that he had it cut in stone, and it became the original of the form now seen on the capital of every corinthian pillar. on the grave there was a circular box of toys which had been put there by the nurse of the child in order to please its spirit- for at that time the idea was prevalent that d

of god, or the third member of the trinity, called among the christians god the holy ghost, and sometimes the life-giver, who brooded over the waters of space. 284. a further point in the symbology is that the cross contains within itself the square, the level and the plumb-line combined; and we find in the epistle to the ephesians written by st ignatius (who according to tradition was the little child whom christ once took and set in the midst of his disciples as a type of those who should inherit the kingdom of heaven, this remarkable masonic passage: 285. ye are stones of a temple, which were prepared beforehand for a building of god the father, being raised to the heights by the working-tool of jesus christ, which is the cross, and using for a rope the holy spirit, your faith being a w

t as it is exactly similar in shape to the second, though differing in colour, no attempt is made to represent it. 506. it is the quality of discrimination between the higher and the lower, between the real and the unreal, which has enabled the candidate to pass scatheless through these regions of the astral world. the j.d, seeking passage for his charge, tells the elementals that he is a blinded child of mortality, seeking immortality. passing through their regions in the course of his pilgrimage to the higher planes, the candidate is prepared to give up all that belongs to them- all that matter which appertains to these levels, earth to earth and water to water. in this region after death must linger all those who cling to the low grade of emotional existence that embodies itself in this

m to stand up, but which served as a temple notwithstanding. after having made my journeys, which were not very long ones, under-gone the trials by fire and water, and the usual tricks, received the signs, words, touches, and other forms, the adjutant, who was our orator, addressed me a very fine speech, in which he explained to me the sublimity of the character i had just obtained, creating me a child of the light. 519. in masculine masonry in england swords are not brought into the lodge, and in the days when gentlemen used to wear swords, they left them outside; but with the co-masons they are used in lodge as powerful instruments of love in the practical magic of the ritual. 520. the o c 521. the candidate is now standing in the north-west corner facing the east, and the w.s.w. present

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ate silver, as of shimmering moonbeams, the very touch of which brought upliftment and ecstasy. 66. osiris was the embodiment of god the father in a mighty planetary spirit. his symbol was the sun, and the influence which he outpoured was a dazzling glory of light shot through with gold, like the rays of the sun caught upon the surface of a lake. the influence of horus, who represented the divine child, was the glowing rose and gold of the eternal love which is perfect wisdom. 67. animal deities 68. the egyptians also followed the ancient practice of regarding certain animals as mirroring various aspects of the divine, because of their outstanding qualities. thus they took the intelligence of the ape, the clear-sightedness of the hawk, the strength of the bull, and so on, and attributed th

s of the future life, p. 48- footnote- and that it had been caught in a tamarisk tree, which had so grown around the chest that nothing of it was to be seen; and furthermore that the king of the country, amazed at its unusual size, had cut the tree down and made of it a pillar to support the roof of his palace. isis went to byblos and became nurse to one of the king s sons. each night she put the child in the fire to consume his mortal parts, changing herself into a swallow, and bemoaning the loss of her husband. but the queen happened to see her child in flames and cried out in fear, thereby depriving him of the immortality which would otherwise have been conferred upon him. the goddess revealed herself and begged for the pillar which supported the roof. this was granted to her, and she t

ric and chaldaean mysteries, and thus was thoroughly versed in all the hidden knowledge of the ancient world. in addition to his travels round the shores of the mediterranean, pythagoras journeyed to india, where he met the lord buddha and became one of his disciples. he spent some years in india, and it is reported that he had the high honour of an interview with the next world teacher, the holy child shri krishna, who blessed him and sent him back to europe to found his system of philosophy and of esoteric instruction. thus in the pythagorean school many lines of tradition met together, and were blended into a comprehensive teaching upon the hidden side of life. 390. there is a curious old writing called the leyland-locke ms, which was at one time in the bodleian library, but recent inve

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

pen forum for the propagation of the anticult viewpoint. the satanic ritual abuse movement enjoyed similar success in the media, and adopted both the stereotype of sinister cults and the mind control notion from the acm. although understood as a kind of cult mind control, satanic mind control was originally invoked for a completely different reason: cult mind control explained why someone s adult child could join a crazy religious group. satanic programming, on the other hand, explained how a hypothetical network of secretive underground satanic cult groups could manage to control both victims and members so that no one would ever reveal the truth about their existence. it also provided a theoretical background for understanding how recovered memory therapy (hypnotizing alleged victims to

. thus, for example, these ideas were incorporated into a can checklist entitled warning signs of occult influence: those who have declared teenage satanism something to be ignored have not made themselves aware, knowledgeable and educated about destructive satanic cults and their persuasive methods of mind-control recruitment. how does a teenager outgrow satanic indoctrination that culminates in child pornography, child prostitution, violence, murder, suicide, drug addiction and a complete loss of free will that leaves the victimized teenager bound in a belief system that they can t get out [of, even if they want to get out (cited in hicks 1991, 276) finally it should be noted that the acm also supplied the burgeoning ritual abuse movement with the notion of cult apologists a rhetorical s

supposedly, the beast a nickname taken from the description of endtime events contained in the book of revelation tracks every person on earth. in some versions of the tale, the computer is selfprogramming, meaning that it has a life (implicitly a demonic life) of its own. this devilish computer is part of a diabolical plan to imprint id numbers on the hands or foreheads of every man, woman, and child. this will be so the so-called mark of the beast mentioned in revelation: it causes all, both small and great, both rich and poor, both free and slave, to be marked on the right hand or the forehead, so that no one can buy or sell unless he has the mark, that is, the name of the beast or the number of its name (rev. 13:18 17. the story was particularly promoted by an article printed in chris

ed, they terrorize the hotel guests. other movies about the entrance to the underworld are: amityville 3d, the amityville horror, highway to hell, the gate, the sentinel, the devil s daughter, and many animated cartoons. alice in wonderland also depicts a portal to an underworld through which alice falls. beyond the door a young woman living in san francisco discovers she is going to bear satan s child. given the headturning and other lame effects, it seems that this 1975 film was intended to be a blend of rosemary s baby and the exorcist. bill& ted s bogus journey following an exorcism, bill and ted are sent into an adolescent hell from which they escape through a portal of flames. this 1991 comedic fantasy is comparable to alice in wonderland with a heavy metal theme. bishop auckland cas

ey following an exorcism, bill and ted are sent into an adolescent hell from which they escape through a portal of flames. this 1991 comedic fantasy is comparable to alice in wonderland with a heavy metal theme. bishop auckland case in 1993, accusations of satanic ritual abuse were leveled against four families in bishop auckland, uk. the case started with a teenage male who had been convicted of child molestation. after being sent away to a medical center for treatment, two of his five victims began to accuse various adults who lived close to each other in this middle-class residential suburb. eventually, four of the children began to claim that they had suffered sexual abuse during satanic rites in an attic. they further claimed that they had been drugged and had their pictures taken. a

LIBER 141

ith, a demon, and that from his intercourse with her sprang evil races. now then they mine the roads of the harbour of conjugal love with many restrictions: as these (1) it must be an holy act, preceded by ablutions, and by prayer (2) all lustful thoughts must be rigidly excluded (3) the purpose must be solely that of procreation (4) the blessing of god must be most earnestly invoked, so that the child shall be under his special protection. in other language, this is their theory: the act of love causes a magical disturbance in the aether or akasa of such a nature as to attract or create a disincarnate human spirit. all other sexual acts involving emission of semen therefore attract or excite other spirits, incomplete and therefore evil. thus nocturnal pollutions bring succubi, which are c

LIBER 777

en? how shall we identify the thaumaturgic chauvinist of matthew with the metaphysical logos of john? in short, while the human mind is mobile, so long will the definitions of all our terms vary [lat. approx. perhaps it will be pleasant to remember these things one day] all symbolism is perhaps ultimately so; there is no necessary relation in thought between the idea of a mother, the sound of the child s cry ma, and the combination of lines ma. this, too, is the extreme case, since ma is the sound naturally just produced by opening the lips and breathing. hindus would make a great fuss over this true connection; but it is very nearly the only one. all these beautiful schemes break down sooner or later, mostly sooner. iv but it is necessary to settle on something: bad rules are better than

ng seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 1010 a young woman crowned and veiled 1 =108 zelator 0 =08 neophyte 1st order water turned to blood cxxiii. english of col. viii, lines 1-10 cxxiv. the heavenly hexagram. cxxv* seven hells o

e horse. 22 21% and# aram marax human-faced bull. 24 24= rbn naberius a black crane with a sore throat he flutters. 25 27% and= wwnyr ronove a monster [probably a dolphin. 26 30= canrwp forneus sea monster. 28 33 [ug gaap like a guide. to be kings. 29 36& cwlwfcy stolas raven. table v (continued) 29 clxi. goetic demons &c. by night (ascendant. clxii. magical images of col. clxi. 15 37= nap phenex child-voices phoe nix. 16 40 \war raum crow. 17 43 ]wnbc sabnock soldier with lion s head rides pale horse. 18 46% wrpyb bifrons monster. 19 49$ lkwrk crocell angel. 20 52 ]wla alloces soldier with red leonine face and flaming eyes; rides great horse. 22 55& bwarwa orobas horse. 24 58# wa amy flaming fire. 25 61! and# gaz zagan bull with gryphon s wings. 26 64$ rwah haures leopard. 28 67 ]wdma amd

uel ancient, with long white hair and beard, rides a pale horse, with sharp weapons. 20 53# yak camio (1) thrush (2) man with sharp sword seemeth to answer in burning ashes or coals of fire. 22 56$ rwmg gamori beautiful woman, with duchess crown tied to her waist, riding great camel. 24 59= ayrw oriax lion on horse, with serpent s tail, carries in right hand two hissing serpents. 25 62# law volac child with angel s wings rides a two-headed dragon 26 65 [lardna andrealphas noisy peacock. 28 68! laylb belial two beautiful angels sitting in chariot of fire. 29 71$ lafnd dantalion man with many countenances, all men s and women s, carries a book in right hand. clxv. goetic demons &c. by night (cadent. clxvi. magical images of col. clxv. 15 39 [lam malphas crow with sore throat. 16 42$ rapw vep

en the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a whee

LIBER AASH

ye in the triangle, the silver star that ye adore. 18. i am baphomet, that is the eightfold word that shall be equilibrated with the three. 19. there is no act or passion that shall not be a hymn in mine honour. 20. all holy things and all symbolic things shall be my sacraments. 21. these animals are sacred unto me; the goat, and the duck, and the ass, and the gazelle, the man, the woman, and the child. 22. all corpses are sacred unto me; they shall not be touched save in mine eucharist. all lonely places are sacred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. svb figvra ccclxx 3 23. i am the hideous god; and who mastereth me is uglier than i. 24. yet i give more than bacchus and apollo; my gifts exceed the olive and the horse

LIBER ALEPH

great work, so that he may in due season accomplish it not only for himself, but for all who are bound unto him. there are very many for whom in their present incarnations this great work may be impossible; since their appointed work may be in satisfaction of some magical debt, or in adjustment of some balance, or in fulfilment of some defect. as is written: suum cuique. now because thou art the child of my bowels, i yearn greatly towards thee, o my son, and i strive strongly with my spirit that by my wisdom i may make plain thy way before thee; and thus in many chapters will i write for thee those things that may profit thee. sis benedictus. i liber aleph vel cxi 2 b de arte kabbalistica (of the qabalistic art) o thou study most constantly, my son, in the art of the holy qabalah. know th

ll, and it may be a discovery thereof, which thing thou vehemently seekest. i charge thee therefore that thou permit none to tyrannize any other in thought, or to threaten, or in any other wise to blaspheme the great liberty of our father the sun in the great cosmos, or of his viceregent in the little. t liber aleph vel cxi 36 ai de liberatate iuvenum (of the liberty of childen) thou that art the child of mine own bowels, how shall i write to thee concerning children? for herein is the gordian knot in our whole rope of wisdom, and it may not be severed by sword, no, not of a greater than alexander the two-horned. and it is a balance like that of the egg, and the violence of a columbus will but crack the tender shell which we must first of all preserve. now sentinel to this fortress standet

been this digression from the plain path of my word concerning children; but it was most needful that thou shouldst understand the limits of true liberty. for that is not the will of any man which ultimateth in his own ruin and that of all his fellows; and that is not liberty whose exercise bringeth him to bondage. thou mayst therefore assume that it is always an essential part of the will of any child to grow to manhood or to womanhood in health, and his guardians may therefore prevent him from ignorantly acting in opposition thereunto, care being always taken to remove the cause of the error, namely, ignorance, as aforesaid. thou mayst also assume that it is part of the child.s will to train every function of the mind; and the guardians may therefore combat the inertia which hinders its

the mind; and the guardians may therefore combat the inertia which hinders its development. yet here is much caution necessary, and it is better to work by exciting and satisfying any natural curiosity than by forcing application to set tasks, however obvious this necessity may appear. l the book of wisdom or folly 41 ax de modo disputandi (of the method of disputation) ow in this training of the child there is one most dear consideration, that i shall impress upon thee as in conformity with our holy experience in the way of truth. and it is this, that since that which can be thought is not true, every statement is in some sense false. even on the sea of pure reason, we may say that every statement is in some sense disputable, therefore in every case, even the simplest, the child should be

conformity with our holy experience in the way of truth. and it is this, that since that which can be thought is not true, every statement is in some sense false. even on the sea of pure reason, we may say that every statement is in some sense disputable, therefore in every case, even the simplest, the child should be taught not only the thesis, but also its opposite, leaving the decision to the child.s own judgment and good sense, fortified by experience. and this practice will develop its power of thought, and its confidence in itself, and its interest in all knowledge. but most of all beware against any attempt to bias its mind on any point that lieth without the square of ascertained and undisputed fact. remember also, even when thou art most sure, that so were they sure who gave inst

LIBER ARARITA

his kingdom, i, adonai, who speak unto my servant v.v.v.v.v. did rule and govern in his place. 6 liber dcccxiii vel ararita 11. yet also did i formulate the word of double power in the voice of the master, even the word 418. 12. and all these things deceived me not, for i expanded them by my subtlety into the twelve rays of the crown. 13. and these twelve rays were one. 7 iv r 0. also the little child, the lover of adonai, even v.v.v.v.v, reflecting the glory of adonai, lifted up his voice and said: 1. glory to god, and thanksgiving to god! there is one god alone, and god is exceeding great. he is about us, and there is no strength save in him the exalted, the great. 2. thus did v.v.v.v.v. become mad, and wend about naked. 3. and all these things fled away, for he understood them all, tha

LIBER ASTARTE

t is also well, nevertheless, if a magick circle with the right signs and names be made beforehand. 6. concerning the ceremonies. let the philosophus prepare a powerful invocation of the particular deity, according to his ingenium. but let it consist of these several parts. first, an imprecation, as of a slave unto his lord. second, an oath, as of a vassal to his liege. third, a memorial, as of a child to his parent. fourth, an orison, as of a priest unto his god. fifth, a colloquy, as of a brother with his brother. sixth, a conjuration, as of a friend with his friend. seventh, a madrigal, as of a lover to his mistress. and mark well that the first should be of awe, the second of fealty, the third of dependence, the fourth of adoration, the fifth of confidence, the sixth of comradeship, th

fifth. so then thy love being made perfect, it shall be worthy of that perfect love of his. 22. further concerning meditation. moreover, let the philosophus imagine to himself that he hath indeed succeeded in his devotion, and that his lord hath appeared to him, and that they converse as may be fitting. 23. concerning the mysterious triangle. now then as three cords separately may be broken by a child, while those same cords duly twisted may bind a giant, let the philosophus learn to entwine these three methods of magic into a spell. to this end let him understand that as they are one, because 1 [one of crowley.s pseudonyms, a fictitious persian islamic mystic to whom was attributed a curious work known as the scented garden of abdullah the satirist, or the bagh-i-muattar. t.s] astarte ve

the instrument of the soul might be impaired. and concerning sacrifices for love.s sake, they are natural to this method, and right. but concerning voluntary privations and tortures, without use save as against the devotee, they are generally not natural to healthy natures, and wrong. for they are selfish. to scourge one fs self serves not one fs master; yet to deny one fs self bread that one fs child may have cake is the act of a true mother. 35. further concerning mortifications. if thy body, on which thou ridest, be so disobedient a beast that by no means will he travel in the desired direction, or if thy mind be baulkish and eloquent as balaam fs fabled ass, then let the practice be abandoned. let the shrine be covered in sackcloth, and do thou put on habits of lamentation and abide a

LIBER CCC KHABS AM PEKHT

by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit. in the comment in equinox i (7) this passage is virtually ignored. it is possible that this .secret door. refers to the four men and four women spoken of later in the paris working, or it may mean the child elsewhere predicted, or some secret preparation of the hearts of men. it is difficult to decide on such a point, but we may be sure that the event will show that the exact wording was so shaded as to prove to us absolute foreknowledge on the part of that most holy angel who uttered the book. note, pray thee, further, in verse 39, how the matter proceeds .all this..i.e. the book of the law it

LIBER CCCXXXV ADONIS

ct him. there, madam, in one phrase from heart to heart, lies the whole mystery of the healer.s art! where is the pathic? astarte. hush! in babylon we say .the patient. hermes. yes? astarte. it.s often one. for babylonish is so quaint a tongue one often goes too right by going wrong! i fll call him from the garden [goes out. hermes (alone. is there need to see the man? he.s simply off his feed. a child could see the way to make him hearty: more exercise, less food.and less astarte [enter esarhaddon. i greet your lordship. esarhaddon. greeting, sir! hermes. and so we fre not as healthy as a month ago? adonis 19 the pulse? allow me! ah! tut! tut! not bad. the tongue? thanks! kindly tell me what you had for dinner. esarhaddon. nothing: practically nothing. i seem to look on food with utter lo

ooked his goose. i.ll tell astarte, though it fs not much use [he goes out. it fs only one more of life.s little curses. the best of women make the worst of nurses! 22 scene iii. the consulting-room of hermes. it has two parts, the first filled with stuffed crocodiles, snakes, astrolabes, skeletons, lamps of strange shape, vast rolls of papyri, vases containing such objects as a foetus, a mummied child, a sixlegged sheep. hands (obviously those of criminals) have been painted with phosphorus, and give light. sculptures of winged bulls and bricks inscribed with arrow-head characters are ranged about the walls. a chair of elephant's bones covered with its hide contains the doctor, who is dressed as before in a long black robe covered with mysterious characters. on his head is a high conical

self is nauseated) is worse than this, an handmaiden that creeps into her mistress. bed while her lord sleeps, and robs her? liber cccxxxv 34 astarte. and what worse calamity than his revenge? but leave me, let me die [she falls prone at their feet. psyche. add robbery to robbery! we need thee to serve us. let us raise thee up and feed thee, comfort and cherish thee until the end, less slave than child, less servitor than friend. adonis. rise! let the breath flow, let the lips affirm fealty and love. to the appointed term within thy garden as beloved guests of thine, let us abide. now lips and breasts touching, three bodies and one soul, the triple troth confirm. psyche. the great indissoluble oath! astarte. lift me [they raise her; all embrace. by him that ever reigns upon the throne, and

LIBER CCXLII AHA

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

ew leaps the next petal to the view. what binds them by desire? disease most dire of direful destiny fs! olympas. i have abandoned all to tread the brilliant pathway overhead! marsyas. easy to say. to abandon all, all must be first loved and possessed. nor thou nor i have burst the thrall. liber ccxlii 18 all.as i offered half in jest, sceptic.was torn away from me. not without pain! they slew my child dragged my wife down to infamy loathlier than death, drove to the wild my tortured body, stripped me of wealth, health, youth, beauty, ardour, love. thou has abandoned all? then try a speck of dust within the eye! olympas. but that is different! marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans and

focussed light and heat charred all i am. the rune fs complete when all i shall be flashes by like a shadow on the sky. then i dropped my reasoning. vacant and accursed thing! by my will i swept away the web of metaphysic, smiled at the blind labyrinth, where the grey old snake of madness wove his wild curse! as i trod the trackless way aha! 21 through sunless gorges of cathay, i became a little child. by nameless rivers, swirling through chasms, a fantastic blue, month by month, on barren hills, in burning heat, in bitter chills, tropic forest, tartar snow, smaragdine archipelago, see me.led by some wise hand that i did not understand. morn and noon and eve and night i, the forlorn eremite, called on him with mild devotion, as the dew-drop woos the ocean. in my wanderings i came to an an

LIBER CLXV A MASTER OF THE TEMPLE

nd it from others if i can give nothing in return to help them to find what they really seek. i have cried with christ eli, eli, lama sabacthani. i have suffered the bloody sweat with him on the cross, and now i say with him it is finished amen. one last note occurs to me before i wrap up this book and seal it and address it to f. in whose hands it will be safe. i looked into the eyes of a little child this evening. does the answer lie there? sep. 5th, 12:26 p.m. it is over. i have unsealed the package and once more opened the book. this time it will be but a short entry. very quietly i knelt; i did not robe or burn incense. i just took with me the memory of the little child who had looked into my eyes as i kissed its forehead. very the equinox 136 quietly i asked my question. i rose and l

a highly strung musical instrument. my will runs over the strings, causing complete and harmonious vibrations in my being, which seems to give forth at times an unforrnulated and therefore most delightful melody. march 28th. how can i write it, how put into words the least idea of that which is unformed? yet i will try while yet a vestige of the thought remains. i have conceived within my womb a child. or is it that i have for the first time realized that i have a womb? yet it is so, that blank within, into which i have projected my thoughts, and from which they have come forth again living is for a greater purpose. can i not form therein a child that shall be myself made from the highest ideals, the essence of my pains, refined and purified, freed from dross by the living fire? this life

hin, into which i have projected my thoughts, and from which they have come forth again living is for a greater purpose. can i not form therein a child that shall be myself made from the highest ideals, the essence of my pains, refined and purified, freed from dross by the living fire? this life of service must be lived till i am selfless in all that i knew as myself; but all the time will not my child be growing within me, composed of finer materials? and by complete union therwith. i cannot formulate any more now. this entry indicates a recognition of the formulation of the negative in the ego which shall eventually destroy it. is it not written in liber lxv as an acid eats into steel, and as a cancer utterly corrupts the body, so am i unto the spirit of man. i shall not rest until i hav

alone remain. turning back on the seer there seem intervals of blank. this is accompanied with no illumination or joy, and one almost wonders why one has gone so far to obtain this. probably desire not entirely obliterated. some disinclination to leave the state [this sounds better. o.m] the equinox 160 apr. 13, 11:21 11:36 p.m. dragon. a certain bliss arose at the thought that i was but a little child of the great father. joy. joy [yes: too emotional. o.m] apr. 19, 7:07 a.m. to 7:20 a.m. not anything very definite. there is a certain quality of bliss about these practices which is peculiar to concentration but otherwise indescribable [this is bad. you do things well, and work hard; but your point of view is all wrong. i feel a sort of sentimentality injuring your scientific attitude. o.m]

s lamen is symbolical of the master s attainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j hny b hmk j r t k y a twklm dwsy dwh j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthy s isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daug hter the flaming sword propher of the eternal y p lord of h osts of t he m ighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirt of the m ighty wa te rs z chi

LIBER CORDIS CINCTI SERPENTE

o his body shook and staggered with the burden of that bliss and that excess and that ultimate nameless. 47. they cried he is drunk or he is mad or he is in pain or he is about to die; and he heard them not. 48. o my lord, my beloved! how shall i indite songs, when even the memory of the shadow of thy glory is a thing beyond all music of speech or of silence. 49. behold! i am a man. even a little child might not endure thee. and lo! 50. i was alone in a great park, and by a certain hillock was a ring of deep anamelled grass wherein greed-clad ones, most beautiful, played. 51. in their play i came even unto the land of fairy sleep. 10 liber lxv 52. all night they danced and sang; but thou art the morning, o my darling, my serpent that twinest thee about this heart. 53. i am the heart, and t

e borne me utterly away. 48. therefore is the seal unloosed, the guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things. 49. yea, also verily thou art the cool still water of the wizard fount. i have bathed in thee, and lost me in thy stillness. 50. that which went in as a brave boy of beautiful limbs cometh forth as a maiden, as a little child for perfection. 51. o thou light and delight, ravish me away into the milky ocean of the stars! 52. o thou son of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. behold! i am a butterfly at the source of creation; let me die before the hour, falling dead into thine infinite stream! 54. also the stream of the stars floweth ever majestical u

he grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl fd glittering stone, and they shall worship thee. 7. my prophet shall prophesy concerning thee; around thee the maidens shall dance, and bright babes be born unto them. thou shalt inspire the proud ones with infinite pride, and the humble ones with an ecstasy of abasement; all this shall transcend the kno

LIBER CXCVII STORY OF SIR PALAMEDES

er he slayeth, and burneth all that encampment. iii. sir palamede is besieged in his castle by severn mouth, and his wife and son are slain. iv. hearing that his fall is to be but the prelude to an attack of camelot, he maketh a desperate night sortie, and will traverse the wilds of wales. v. at the end of his resources among the welsh mountains, he is compelled to put to death his only remaining child. by this sacrifice he saves the world of chivalry. vi. he having become an holy hermit, a certain dwarf, splendidly clothed, cometh to arthur.s court, bearing tidings of a questing beast. the knights fail to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him t

ieces. sir palamdes, the saracen knight vi xiii. at naples he thinketh of the beast as author of evil, because free of will. the beast, starting up, is slain by him with a poisoned arrow; but at the moment of its death it is reborn from the knight.s own belly. xiv. at rome he meeteth a red robber in a hat, who speaketh nobly of it as of a king-dove-lamb. he chaseth and slayeth it; it proves but a child fs toy. xv. in a tuscan grove he findeth, from the antics of a satyr, that the gods sill dwell with men. mistaking orgasm for ecstasty, he is found ridiculous. xvi. baiting for it with gilded corn in a moonlit vale of spain, he findeth the bait stolen by vermin. xvii. in crete a metaphysician weaveth a labyrinth. sir palamede compelleth him to pursue the quarry in this same fashion. running

y a myriad heathen spears march northward at the earliest light. falls thy last comrade at thy feet, o lordly-souled sir palamede? tearing the savage from his seat, he leaps upon a coal-black steed. he gallops raging through the press: the affrighted heathen fear his eye. there madness gleams, there masterless the whirling sword shrieks shrill and high. they shrink, he gallops. closely clings the child slung at his waist; and he heeds nought, but gallops wide, and sings wild war-songs, chants of gramarye! sir palamede the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. sir palamedes, the saracen knigh

despair, the world upon his speed, drive (like a lion from his den whom hunger hunts) the man at need, sir palamede the saracen. 14 v sir palamede the saracen hath cast his sword and arms aside. to save the world of goodly men, he sets his teeth to ride.to ride! three days: the black horse drops and dies. the trappings furnish them a fire, the beast a meal. with dreadful eyes stare into death the child, the sire. six days: the gaunt and gallant knight sees hateful visions in the day. where are the antient speed and might were wont to animate that clay? nine days; they stumble on; no more his strength avails to bear the child. still hangs the mist, and still before yawns the immeasurable wild. twelve days: the end. afar he spies the mountains stooping to the plain; a little splash of sunlig

the day. where are the antient speed and might were wont to animate that clay? nine days; they stumble on; no more his strength avails to bear the child. still hangs the mist, and still before yawns the immeasurable wild. twelve days: the end. afar he spies the mountains stooping to the plain; a little splash of sunlight lies beyond the everlasting rain. his strength is done; he cannot stir. the child complains.how feebly now! his eyes are blank; he looks at her; the cold sweat gathers on his brow. sir palamedes, the saracen knight 15 to save the world.three days away! his life in knighthood.s life is furled, and knighthood.s life in his.to-day. his darling staked against the world! will he die there, his task undone? or dare he live, at such a cost? he cries against the impassive sun: th

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ction, the syllogism. iv thought is appears then (in the worst case possible, denial) as the conclusion of the premisses: there is denial of thought (all) denial of thought is thought. even formally, ftis a clumsy monster. essentially, it seems to involve a great deal beyond our original statement. we compass heaven and earth to make one syllogism; and when we have made it, it is tenfold more the child of mystery than ourselves. we cannot here discuss the whole problem of the validity (the surface-question of the logical validity) of the syllogism; though one may throw out the hint that the doctrine of distributed middle seems to assume a knowledge of a calculus of infinites which is certainly beyond my own poor attainments, and hardly impregnable to the simple reflection that all mathemat

s look from kether. this man performs great magic; very strong medicine. he really does find gold on the midden and skeletons in pretty girls. in abiegnus the sacred mountain of the rosicrucians the postulant finds but a coffin in the central shrine; yet that coffin contains christian rosencreutz who is dead and is alive for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of mercy and justice, looks deeper than the skin! but he seems a ridiculous object enough both to the malkuth man and to the kether man. still, he fs the most interesting man there is; and we all must pass through that stage before we get our heads really clear, the kether-vision above the clouds that encircle the mountain abiegnus. ix running and returning, like the cherubim, we may now res

LIBER CXX

em. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of the day! the dark of the sun is sunk in the waters of amentet. let there be a gathering of the lords of silence" 111-11111-111 (he knocketh, he riseth, and giveth the 3 signs of. taking the weapon of which he means to work through out, or if he be assisted by a child, the appropriate weapon be advanced to the center and crieth "i am armed! i am armed! i am strong! i am strong (he goes to the west, where dwell the undines "with my wand i drive back the dwellers of water (to the south, where are salamanders "let the dwellers of fire cower before the fire of my sword (in the east, the home of the sylphs "let the winds draw back at the waving of the spear (i

LIBER DCCCLX JOHN ST

.s..evidently the introduction of the cascara into my sensitive aura made its action instantaneous) my breathing passages were none too clear, either; i have evidently taken a chill. now, o, my lord adonai, thou self-glittering one, wilt thou not manifest unto thy chosen one? for see me! i am as a little white dove trembling upon thine altar, its throat stretched out to the knife. i am as a young child bought in the slave market. and night is fallen! i await liber dccclx 62 thee, o my lord, with a great longing, stronger than life; yet am i as patient as death. there was a certain darwesh whose turban a thief stole. but when they said to him .see! he hath taken the road to damascus. that holy man answered, as he went quietly to the cemetery .i will await him here. so, therefore, there is o

us has rowed himself completely out; in the language of the tarot, when the magus has become the fool. but for my faith in the ritual 671 i should be at the end of my spells. well? we shall see in the upshot. 1.25. i really almost begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging myself, as it were, perfectly sure of him in the simple non-assertive way that a child is sure of its mother, in a state of pleased expectancy, my thoughts quite suppressed in an intent listening, as it were for the noise of the wind of his chariot, as it were for the rustle of his wings. for lo! through the heaven of nu he rideth in his liber dccclx 64 chariot.soon, soon he will be here! into this state of listening come certain curious things. formless flittings, i know not

gs, i know not what. also, what i used to call .telephone-cross. voices1.voices of strange people saying quite absurd commonplace things..here, let fs feel it .what about lunch .so i said to him: did you. and so on; just as if one were overhearing a conversation in a railway carriage. i beheld also kephra, the beetle god, the glory of midnight. but let me compose myself again to sleep, as did the child samuel. if he should choose to come, he can easily awaken me. 3.35. i have been asleep a good deal.one long dream in which pollit, lord morley of blackburn and my wife are all staying with me in my mother fs house. my room the old room, with one page torn out.for i conceived it as part of a book, somehow! oh such a lot of this dream! most of it clearly due to obvious sources.i don ft see whe

ed by this) and this ek.grata is the little cloud like a hand (yod, the lingam of great .iva. and, though i catch up my robe and run john st. john 77 before the chariot of the king into jezreel, it may be that before i reach those gates the whole sky may be one black flame of thundercloud, and the violet swords of the lightning may split asunder its heavy womb, and the rain, laughing like a young child, may dance upon the desert! 12.58. the light beginneth to dawn upon the path, so that i see a little better where i stand. this whole journey seems under some other formula than iao.perhaps a pentagram formula with which i am not clearly acquainted. if i knew the word of the grade, i could foretell things: but i don ft. i think i will read through the whole record to date and see if i can fi

the evidence, carefully considered, one would pronounce for the mystic theory) one should add a curious omen. on sitting down for the great struggle (11.14) john st. john found a nail upon the floor, at his feet. now a nail is vau in hebrew, and the tarot trump corresponding to vau is the hierophant or initiator.whereby is o. m. greatly comforted. so poor a thing hath he become! even as a little child groping feebly for the breast of its mother, so gropeth thy little child after thee, o thou self-glittering one! 12.55. he hath read through days viii. and ix. he is too tired to understand what he reads. he will, despite of all, do a little pr.n.y.ma, and then sleep, ever willing adonai. for pr.n.y.ma with its intense physical strain is a great medicine for the mind. even as the long trail

LIBER LIBERI VEL LAPIDIS LAZULI

hou consecreated sugar of the stars! 49. the world is all grey before mine eyes; it is like an old worn wine-skin. 50. all the wine of it is on these lips. 51. thou hast begotten me upon a marble statue, o my god! 52. the body is icy cold with the coldness of a million moons; it is harder than the adamant of eternity. how shall i come forth into the light? 53. thou art he, o god! o my darling! my child! my plaything! thou art like a cluster of maidens, like a multitude of swans upon the lake. 54. i feel the essence of softness. 55. i am hard and strong and male; but come thou! i shall be soft and weak and feminine. 56. thou shalt crush me in the wine-press of thy love. my blood shall stain thy fiery feet with litanies of love in anguish. 57. there shall be a new flower in the fields, a new

n, that she hangs out in the centre of bliss. 3. these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear. 4. but of pure black marble is the sorry statue, and the changeless pain of the eyes is bitter to the blind. 5. we understand the rapture of that shaken marble, torn by the throes of the crowned child, the golden rod of the golden god. 6. we know why all is hidden in the stone, within the coffin, within the mighty sepulchre, and we too answer olalam! imal! tutulu! as it is written in the ancient book. 7. three words of that book are as life to a new aon; no god has read the whole. 8. but thou and i, o god, have written it page by page. 9. ours is the elevenfold reading of the elevenfold w

dreadful issue was fought out; when the ibis-headed one charmed away the strife. 16. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kissed abide. 17. there is none other beside thee in the whole universe of love. 18. my god, i love thee, o thou goat with gilded horns! 19. thou beautiful bull ofapis! thou beautiful serpent of apep! thou beautiful child of the pregnant goddess! 20. thou hast stirred in thy sleep, o ancient sorrow of years! thou hast raised thine head to strike, and all is dissolved into the abyss of glory. 21. an end to the letters of the words! an end to the sevenfold speech. 22. resolve me the wonder of it all into the figure of a gaunt swift camel striding over the sand. 23. lonely is he, and abominable; yet hath he gain

LIBER LVII

he mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the three paths which connect it with the first trinity a

know .im; but yer.ve got to know .im fust. so those who have committed themselves to academic study of its mysteries have found but a dry stick: those who have understood (favoured of god) have found therein aaron.s rod that budded, the staff of life itself, yea, the venerable lingam of mahasiva! it is for us to trace the researches of frater p. in the qabalah, to show how from this storehouse of child.s puzzles, of contradictions and incongruities, of paradoxes and trivialities, he discovered the very canon of truth, the authentic key of the temple, the word of that mighty combination which unlocks the treasure-chamber of the king. and this following is the manuscript which he has left for our instruction. 30 liber lviii an essay upon number (may the holy one mitigate his severities towar

pertains principally to part ii, q.v. 419. tyf, the letter teth. 434. tld, the letter daleth. 440. ylt, the great dragon.56 441. tma, truth. note 441= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses. wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tod, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.57 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of

name is fully dealt with in liber 418. notice 156= 12 13. 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

= 207, aur, light rbd= 206, deber, voice. the vision and the voice. a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, livin

LIBER LXVII THE SWORD OF SONG

the song .you must be a perfect fool. said the knight, irritably .the song is called .stout doubt; or the agnostic anthology. by the author of .gas manipulation .solutions .the management of retorts. and other physical works of the first order.but that.s only what it.s called, you know .well, what is the song then. said alice, who was by this time completely bewildered .if i wished to be obscure, child. said the knight, rather contemptuously .i should tell you that the name of the title was .what a man of 95 ought to know. as endorsed by eminent divines, and that. seeing that she only begin to cry, he broke off and continued in a gentler tone .it means, my dear. he stopped short, for she was taking no notice; but as her figure was bent by sobs into something very like a note of interrogati

least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away. a cancer from the breast of truth. of those philosophers, who from unassailable premisses draw by righteous deduction a conclusion against god, and then for his sake overturn their whole structure by an act of will, like a child breaking an ingenious toy, i take mansel as my type* now, however, let us consider the esoteric idea-mongers of christianity, swedenborg, anna kingsford, deussen and the like, of whom i have taken caird as my example. i wish to unmask these people: i perfectly agree with nearly everything they say, but their claim to be christians is utterly confusing, and lends a lustre to christianity whic

here you stole it! but for goodness sake give up attemptiing br nnhilde; try a boarding-house cook, or a coster.s matilda! 75 80 85 90 95 100 105 110 the philosophical impasse. practical advice. advice to poet.s fat friend. pentecost 25 still you.re young yet, scarce forty.we.ll hope at three score you.ll be more of a singer, and less of a whore. each to his trade! live out your life! fondle your child, and buss your wife! trust not, fear not, street straight and strong! don.t worry, but just get along. i used to envy all my balti coolies21 in an inverse kind of religious hysteria, though every one a perfect fool is, to judge by philosophic criteria, my lord archbishop. the name of winchester, harrow, or eton22 makes them not two inches stir. 125 they know not trinity, merton, or christchu

njoy and indeed will not eat them, preferring .dok. a paste of coarse flour and water, wrapped round a hot stone. it cooks gradually, and remains warm all day. 115 120 125 130 135 140 145 live out thy life! character of balti. his religious sincerity. relations of poet and the egyptian god of wisdom. crowley dismissed with a jest. 26 the sword of song and sail..the waters wild a-wenting over your child! the left lamenting (campbell).28 the ibis head,29 unsuited to grin, perhaps, yet does its best to show its strong appreciation of the humour of the situation. in short, dismiss me, jeered and hooted, who thought i sported roland.s crest,30 with wisdom saddled, spurred, and booted (as i my jesus) with a jest.31 so here is my tribute.a jolly good strong .un. to the eunuch, the faddist, the fo

e painter-mood were true! to leave the hateful world, and see perish the whole academy; so you remain for ever sated, on your own picture concentrated! objectivity of universe not discussed. preferability of concentrationstate to the normal. 630 635 640 645 650 655 660 666 670 pentecost 39 but as for me i have a test of better than the very best. respice finem! judge the end; the man, and not the child, my friend! first ecstasy of pentecost (you now perceive my sermon.s text) first leap to sunward flings you vexed by glory of its own riposte back to your mind. but gathering strength and never, you come (ah light) at length to dwell awhile in the caress of that strange super-consciousness. after one memory.o abide! vivid savitri lightning-eyed. nothing is worth a thought beside. one hint of

LIBER LXXVIII

ignified. if ill dignified, deceitful, tyrannical and crafty. rules from 20 b to 20 c. b of d king of the sylphs and sylphides. xiv the queen of the thrones of air queen of swords a graceful woman with wavy, curling hair, like a queen seated upon a throne and crowned. beneath the throne are grey cumulus clouds. her general attire is as that of the queen of wands, but she wears as a crest a winged child fs head. a drawn sword in one hand, and in the other a large, bearded, newly severed head of a man. intensely perceptive, keen observation, subtle, quick and confident: often persevering, accurate in superficial things, graceful, fond of dancing and balancing. if ill dignified, cruel, sly, deceitful, unreliable, though with a good exterior. rules from 20 f to 20 g. c of d queen of the sylphs

am, pentacle as zelator adept barren land, fan, light one side only, sceptre with cube, orb of gold flowerly land, bull, sceptre with orb and cross, orb held downward grass, flowers, grove of trees, sceptre with disk, pentacle like that in ace crests winged black horse fs head leopard fs head, winged lion fs head, winged tiger fs head peacock with opened fan ibis eagle swan winged hexagram winged child fs head winged angel fs head medusa fs head winged stag fs head winged goat fs head winged bull fs head winged ram fs head cards king queen prince princess king queen prince princess king queen prince princess king queen prince princess herein are resumed the especial characteristics of the four court cards of the suits suits 24 liber lxxviii of the thirty-six decans here follow the descript

LIBER MMCMXI NOTE ON GENESIS

tziluth 1+ 2+ 3+ 4+ 5= 15= hy= briah 1+ 2+ 3+ 4+ 5+ 6= 21= why= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7= 28= 2+ 8= 10 assiah the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest.the work of creation accomplished: wherefore god rested on the seventh day. and 28 is 7 4, the seven stars shining throughout the four worlds* as it is written in the path of the child of the sons of the mighty .and the chaos cried aloud for the unity of form and the face of the eternal arose. that brow and those eyes formed the b of the measureless heavens: and their reflection formed the c of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation. but herein is the fall, that there were only six numbers, so that

ets, which are by the present editor. issues which cannot be dealt with in a brief footnote are discussed below. the text and footnotes contain a number of allusions to golden dawn rituals; summaries of these appeared in the temple of solomon the king in equinox i (2. they may also be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic .daughter of the firmament .child of the sons of the mighty .spirit of the primal fire &c. are g.d. titles of the various tarot trumps: see 777 col. clxxx. as usual in the work of crowley and his associates .zoroaster. is here the author of the chaldaan oracles. most quotations are from an edition prepared by w. wynn westcott and published in the theosophical society.s collecteana hermetica series, subsequently reprinted in

LIBER NU

f intelligence (ccxx. i. 14. 3. avoid any act of choice or discrimination. this is the first practice of ethics (ccxx. i. 22. 4. consider of six and fifty that 50 6= 0.12. 0 the circumference, nuit. the centre, hadit. 1 the unity proceeding, ra-hoor-khuit. 2 the world of illusion. nuit thus comprehends all in none. also 50+ 6= 56= 5+ 6= 11, the key of all rituals. and 50 6= 300, the spirit of the child within (note n#i= 72, the shemhamphorash and the quinaries of the zodiac, etc) this is the second practice of intelligence (ccxx. i. 25, 26. 2 liber n v 5. the result of this practice is the consciousness of the continuity of existence, the omnipresence of the body of nuit. in other words, the aspirant is conscious only of the infinite universe as a single being (note for this the importance

LIBER OS ABYSMI VEL DAATH

other thing. 17. let this state then become so acute that it is in truth insanity, and let this continue until exhaustion. 18. according to a certain deeper tendency of the individual will be the duration of this state. 19. it may end in real insanity, which concludes the activities of the adept during this present life, or by his rebirth into his own body and mind with the simplicity of a little child. 20. and then shall he find all his faculties unimpaired, yet cleansed in a manner ineffable. 21. and he shall recall the simplicity of the task of the adeptus minor,13 and apply himself thereto with fresh energy in a more direct manner. 22. and in his great weakness it may be that for a while the new will and aspiration are not puissant, yet being undisturbed by those dead weeds of doubt an

LIBER SAMEKH

the new aon the [see al ii, 22] any such formula should be used only when the adept has full knowledge based on experience of such matters. liber samekh svb figvra dccc 12 hierophant is horus (liber ccxx i, 49* therefore the candidate will be horus too.13 what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is gthe fool h: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand. gde reine thor h seizes the sacred lance.14 bacchus becomes pan. the holy guardian angel is the unconscious creature self.the spiritual phallus. it is therefore advisible to replace the name asar un-nefer by that

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

ar are driven before the avenging levin that rives the opening skies, behold that formless and that holy flame that hath no name; the fire that darts and flashes, writhes and creeps snake-wise in royal robe, wound round that vanished glory of the globe, unto that sky beyond the starry deeps, beyond the toils of time.then formulate in thine own mind, luminous, concentrate, the lion of the light, a child that stands on the vast shoulders of the steed of god: or winged, or shooting flying shafts, or shod with the flame-sandals. then, lift up thine hands! centre thee in thine heart one scarlet thought limpid with brilliance of the light above! draw into nought all life, death, hatred, love: all self concentred in the sole desire. hear thou the voice of fire! 29 point iii scholion on sections g

e beareth to me. yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover! also he made me a magus, speaking through his law the word of the new aon, the aon of the crowned and conquering child. thus he fulfilled my will to bring full freedom to the race of men. yea, he wrought also in me a work of wonder beyond that, but in this matter i am sworn to hold my peace* see the maps gminutum mundum h in the equinox i (2, 3) and the general relations detailed in liber 777, of which the most important columns are reprinted in book 4, part iii, appendix v. for an accound of these matters s

the goetia with notes to the preliminary invocation by gerald yorke, some transcribed from crowley fs personal copy, others of uncertain provenance (possibly summarised by yorke from samekh, indeed, a note to the corresponding line runs: gosorronophris= the perfected osiris. the hierophant in the g.d. neophyte ritual. but for those who accept qelhma variation, the formula is of horus. evergrowing child, not dying god. candidate is horus& the perfected horus is ra hoor khuit. h 14 see parsifal for this symbolism. 15 the greek spelling in the original enumerates to 915, 3 5 61. 16 there is no obvious reference to any gmagical race h in any of the oaths of a a grades up to and including adeptus minor as given in gliber collegii sancti, h unless one considers the a a itself to fit this billing

LIBER STELLAE RUBEAE

ore the master with incense that hath no smoke. 19. that which is to be denied shall be denied; that which is to be trampled shall be trampled; that which is to be spat upon shall be spat upon. 20. these things shall be burnt in the outer fire. 21. then again the master shall speak as he will soft words, and with music and what else he will bring forward the victim. 22. also he shall slay a young child upon the altar, and the blood shall cover the altar with perfume as of roses. svb figvra lxvi 3 23. then shall the master appear as he should appear.in his glory. 24. he shall stretch himself upon the altar, and awake it into life, and into death. 25 (for so we conceal that life which is beyond) 26. the temple shall be darkened, save for the fire and the lamp of the altar. 27. there he shall

LIBER V

asseth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast, and cry aiwaz! 20. let him trace the invoking hexagram of the beast. 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child. let him utter the word ehma! 23. perform the spiral dance, moving deosil and whirling widdershins. each time on passing the west extend the wand to the quarter in question, and bow: a "before me the powers of la (al, to west) b "behind me the powers of al (la, to east) c "on my

LIBER V VEL REGULI

centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast,5 and cry aiwaz! y the ritual of the mark of the beast 7 20. let him trace the invoking hexagram of the beast.6 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child) let him utter the word! 23. perform the spiral dance, moving deosil and whirling widdershins. each time on passing the west extend the wand to the quarter in question, and bow: a .before me the powers of la (to west) b .behind me the powers of al (to east) c .on my right hand t

ause the plus and the minus have united in .love under will. a is .the fool. naught in thought (parzival, word (harpocrates, and action (bacchus. he is the boundless air, and the wandering ghost, but with .possibilities. he is the naught that the two have made by .love under will. la thus represents the ecstasy of nuit and hadit conjoined, lost in love, and making themselves naught thereby. their child is begotten and conceived, but is in the phase of naught also, as yet. la is thus the universe in that phase, with its potentialities of manifestation. al, on the contrary, though it is essentially identical with la, shows .the fool. manifested through the equilibrium of contraries. the weight is still nothing, but it is expressed as it were two equal weights in opposite scales. the indicato

hich life claims that love is light and liberty. and these are two-in-one, the divine letter of silence-in-speech whose symbol is the sun in the arms of the moon.11 but sh and t are alike formula of force in action as opposed to entities; they are not states of existence, but modes of motion. they are verbs, not nouns. sh is the holy spirit as a .tongue of fire. manifest in triplicity, and is the child of set-isis as their logos or word uttered by their .angel. the card is xx, and 20 is the value of yod (the secret seed of all things, the virgin .the 12 liber v vel reguli hermit. mercury, the angel or herald) expressed in full as ivd. sh is the spiritual congress of heaven and earth. but t is the holy spirit in action as a .roaring lion. or as .the old serpent. instead of an .angel of ligh

LIBER XLIV THE MASS OF THE PHOENIX

erns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3.5 5 5 5 5.3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me from midnight to the sun! save me from evil and from good! that thy one crown of all the ten even now and here be mine. amen. he puts the first cake on the fire of the thurible. liber xliv 2 i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber

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

tually uses the term alfablot, and is something of an eyewitness, we should probably give his account precedence. alfheim (elf-land) property of frey, presumably a residence. the information on alfheim is found in the second half of stanza 5 of grimnismal, which begins the list of residences of the gods: alfheim the gods in ancient times gave to frey as a tooth-gift. a tooth-gift was given when a child cut its first tooth, that is, when it was around a year old. the notion of frey as an infant among the asir contradicts the myth of the asir-vanir war, in which frey joined the asir as a hostage (human pledge) and at the time was a distinguished man. perhaps for this reason, in gylfaginning snorri has a different account of alfheim: it is, as the name suggests, the abode of the elves.or more

te der deutschen sprache und literatur (1918: 219.252. horn name for freyja. snorri says in gylfaginning that freyja has many names because she took on different names among the various peoples she encountered when she went to search for her missing husband, od. horn turns up frequently as a base word for woman kennings in skaldic poetry, and one kenning does equate the name with freyja: gpraised child of horn h for a valuable ax, a precious object, that is, a hnoss, which is the name of freyja fs daughter. the meaning of the name is usually taken to be related to the word for linen. what makes the name horn most interesting is its appearance in placenames such as the swedish harnevi, which would represent a cult site for horn. see also freyja references and further reading: on the place-n

o muspell references and further reading: nails to hold planks together are the centerpiece of the interpretation of hallvard lie, gnaglfar og naglfari, h maal og minne, 1954: 152.161. naglfari first husband of nott (night. we have this information only from snorri sturluson, who describes nott fs marriages in the gylfaginning section of his edda. in this first, and otherwise unknown, marriage, a child named aud (wealth) was produced. no further mention is to be found. nal (needle) mother of loki, apparently a secondary name of laufey. only the late sorla thattr states explicitly that nal and laufey are the same person: there was a man called farbauti. he was an old man and was married to that woman who was named laufey. she was both slender and weak, and for that reason she was called nal

h or gwill-happen. h thus these three norns in their names cover the past, the present, and the future. of these three, only urd seems to be known in tradition outside this passage, most importantly in connection with a well, the urdarbrunn (well-of-urd, which is found in poetry. skuld is also found as a valkyrie name. snorri goes on in this passage. gthere are additional norns, who come to each child, when it is born, to shape the life, and these are related to the gods, but others are of the family of the elves, and the third ones are of the dwarfs. h he quotes fafnismal, stanza 13, in which the dying fafnir tells sigurd that the norns are very gdifferently born/ they have not a family together/ some are related to the asir/ some to the dwarfs/ some are the daughters of dvalin. h fafnir

LUCIFERIAN SORCERY

marking themselves with a small cut. the ceremony would sometimes begin again by dancing and religious ecstasy. the rabbana (their lord) is considered close to the blacksmith. the blacksmith, within the european craft itself is the symbol of tubal cain, the first of the witch blood. tubal-qayin2 as it is sometimes spelled is the blacksmith whose forge is the heart of the witches sabbat craft. the child of asmodeus (called often samael) and lilith, is considered the bringer of gnosis to humanity. other legends give tubal cain as the child of samael and eve, and that in congress the dragon spit filth into her and bore cain. tubal cain was demonized as the brother who killed abel, his so-called brother. it was cain, within the region of the middle east, sparked the forge which brought the ini

ecrated to the great work. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! 10 i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a witches sabbat grimoire of vampiric sorcery and chaos magick by michael ford, 1999, 2001 saturn itself is the lower octave of which initiation is led

es, envision the fire behind each spirit and call them, welcome them into your mind, the vast arcana of previous incarnations. aware, you shall emerge now as a god or goddess, they shall remain immortal through you as you. belief is negated by exhaustion and thus the sigil and its seed will be planted. asmodeus ashmodai brings the hidden eye, which does not bleed when looked into which a laughing child devours on sight, eager to 25 awaken from the earth i walk, hidden in perception and form. as the last storm approaches, my name is thus revealed. lucifer shall the fires of heaven be brought down, by your gift of perception? shall all know from which clay becomes fire, and the profane are no longer. the wings of djinn beside that of the dragon, black and billowing answer to your shadowy pre

LUCIFERIAN SORCERY AND SET TYPHON

he initiator. cain in some areas of the luciferian witchcraft gnosis is an earth form of set, the form imposed in flesh and greenery, the desert and the caverns of the earth. cain may be viewed as a symbolic form of awakening, and much of the luciferian witchcraft gnosis is based upon the self-initiatory association with cain. cain is also considered the offspring of asmodeus/samael and lilith, a child of infernal union. the lore of the sorcerous blacksmith is explained in depth in luciferian witchcraft, liber hvhi and book of the witch moon. leviathan considered primarily "male" and often female, leviathan encompasses the ancient flesh of mummu tiamat, the primal goddess. leviathan is the unity of sexualities, from which all emerges from this dragon of the depths. leviathan or the ourabor

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

ction by micheal ford 2001 by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this