Michael Wynn's Occult Reference Library
CIRCLE,CIRCLES

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eved overnight. it requires an organized, daily, step-by-step regime of recorded attempts and results. this would include a series of banishings before as well as after a ritual. invocations alone take up a great percentage of a occultist's agenda. banishings, on the other hand, although self explanatory in nature, cannot be emphasized more on the importance of their daily performance."render thy circle impregnable. regardless of their importance after an invocation, banishings on a daily basis don't hurt, and they do help. in today's world of rapid industrial growth, man's standard work expectation has increased enormously over the years. with this in mind, it reminds us of one of the top invaders of man's health stress. this alone forms a blockade between the occultist and his path of l

outh, facing south. step 4 now in the south repeat step 1 and step 2, but vibrate: ah-doh-nye step 5 draw the brilliant white line connecting the pentagram in the south to the west and repeat step 1 and step 2, but vibrate: eh-heh-yeh step 6 draw the brilliant white line connecting the pentagram in the west to the north. now in the north repeat step 1 and step 2, but vibrate: ah-glah complete the circle by connecting a white line from the north to the east where you began. then, moving in the same clockwise direction, return to where you started the ritual; if you have an altar in the center of the four quadrants, then stand behind that. you should once again be facing east. if you do not have room for a circle, simply pivot where you stand. step 7 now visualize the brilliant white circle

e star, visualize the star becoming even brighter. step 6 now say: go to _with light so warm and mild. as it is desired, so shall it be!"step 7 now visualize the person that you are helping. see the light. step 8 99 perform the l.b.r.p. to seal the magical work. note: be sure to record results in your ritual diary for future reference. in the 0=0 grade, we give you a basic tarot spread called the circle spread divination. the reason that we give you this spread in the neophyte grade is because most of the people attracted to the order have practiced some form of magical operation. whether they have come from wicca or low magic, even some forms of ceremonial or high magic, they need a system of divination that will tell them the karmic consequences of any magical operation. the circle sprea

of ceremonial or high magic, they need a system of divination that will tell them the karmic consequences of any magical operation. the circle spread divination is designed to do exactly that. it is designed to give you a basic idea of the probable outcome of any magical operation, but more importantly, the influences around you and the situation. in this lesson we are not going to teach you the circle spread divination, for this is found in another part of the book. however, we will emphasize again the need for learning and mastering this divination. in future grades of the order, you will learn extensively the esoteric, 101 alchemical, and literal meanings of each card of the tarot. it is all based on the esoteric writings of great western minds as well as the golden dawn system of magi

memorize the basic nature of these cards at this time for you will study them in depth in the higher grades to come. but because many of you, as stated earlier, have had some experience in practical magical application, we give you this as a way to understand karmic consequence. so, the following list is a list of the twenty-two major arcana, and we are only covering the major arcana because the circle spread divination is a spiritual divination in that it only talks about the spiritual nature of a particular action. don't underestimate that. let's not forget the emerald tablet that states, as above so below,"for the things that manifest in the higher planes of existence must eventually filter down into the physical world. therefore, if we have negative cards surrounding us or the situati

1 10 INITIATION CEREMONY

ading and passing with neophyte sign. hiero: let the element of this grade be named that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingdom and the power (cross on self) and the glory (he makes cross and circle with sceptre before him as he says malkuth, etc) malkuth, geburah, gedulah. the rose of sharon and the lily of the valley, amen. all give zelator signs. kerux: moves to altar picks up salt and goes to north, and sprinkles salt before the tablet, saying: kerux: let the earth adore adonai! kerux: places salt before the tablet of the north. hiero: leaves his place and goes to north. he stands

to the ten sephiroth. the word is adonai ha-aretz, and means adonai the lord of the earth, to which element this grade is allotted. the mystic number is 55, and from it is formed the password nun he. it means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number 1 within a circle and 10 within a square, one on each side of the triangle. hiero: invests neophyte with the sash, and points out the three portals, saying: hiero: the three portals facing you in the east, are the gates of the paths leading to the three further grades, which with the zelator and the neophyte forms the first and lowest order of our fraternity. furthermore, they represent the paths which conne

ohim, the seven creative ideas. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalyptic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all things. on the right-hand side of each is the hebrew name of the angel who governs the planet; on the left side is the hebrew name of the sphere of the planet itself; while the hebrew letter beneath the base is one of the duplicated letters of the hebrew alphabet which refer to the seven planets. the seven double lette

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

as a storehouse of facts within his special province of teutonic mythology, and as a clue to the derivation and significance of the names of persons and things vi translator's preface. in the various versions of a myth, it has never been superseded and perhaps it never can be. not that he confines himself to the teutonic field; he compares it at every point with the classical mythus and the wide circle of slavic, lettic and occasionally of ugric, celtic, and oriental tradition. still, among his deutsch kindred he is most at home; and etymology is his forte. but then etymology in his hands is transfigured from random guessing into scientific fact. there is no one to whom folk-lore is more indebted than to grimm. not to mention the loving care with which he hunted up his kinder und raus-mdr

usca linyua detis vocaretur. hesych. s.v. alaoi 6(o\ vno tcov tvpprjviov. conf. lanzi 2, 483-4; also dio cass. 56, 29^ unfortunately l urs means a giant, and durs a demon, which, if they have anything to do with the rvparjvoi, would rather imply that these were a hostile and dieaded people, tkaks. 26 god. we observe that tlie etruscan religion, and perhaps also the roman and the greek, supposed a circle of twelve superior beings closely bound together and known by the name of clii consentes or complices (see suppl, exactly as the edda uses the expressions iwpt and hond, literally meaning vincula, for those high numina (srem. 24^ 89. sn. 176. 204, and also the sing, hapt and hand for an individual god (sffim. 93. though hapthandun in the merseburg poem cannot with certainty be taken to mean

l to the gods; tettau and temme preuss. sag. 42. saceifice, 55 garlanded and adorned for sacrifice. a passage in the edda requires gold-horned cows, saem. 141; and in the village of fienstadt in mansfeld a coal-black ox with a white star and white feet, and a he-goat with gilded horns were imposed as dues^ there are indications that the animals, before being slaughtered, were led round within the circle of the assembly that is how i explain the leading round the benches, and^^e' circuituni currere, pp. 51, 52 perhaps, as among the greeks and romans, to give them the appearance of going voluntarily to death (see suppl. probably care had to be taken also that the victim should not have been used in the service of man, e.g, that the ox had never drawn plough or waggon. for such colts and bull

in their historical sequence. 100 gods. then the only question that can ftirly be raised, is: whether the gods of the north, no longer disputable, hold good for the rest of teutondom? to say yea to the question as a whole, seems, from the foregoing results of our inquiry, altogether reasonable and almost necessary, a negative answer, if it knew what it was about, avould try to maintain, that the circle of norse gods, in substance, were formerly common to all germany, but by the earlier conversion were extinguished and annihilated here. but a multitude of exceptions and surviving vestiges would greatly limit the assertion, and materially alter what might be made out of the remainder. in the meanwhile a denial has been attempted of quite another kind, and the opinion upheld, that those divi

gen. hies, appears from this to have been the older name, in use among the giants, by which oegir is spoken of in sn. 79, and after which his dwelling-place was named hles-cy (sicm. 78^ 159^ 243, now liissoe in the cattegat. 4 (forniotr. of this hler i have nothing more to tell (see suppl, but his father forniotr. has left a notable trace of himself behind; he belongs even less than oegir to the circle of ases, being one of the older demonic giants, and proving that even these demigods or personified powers of nature must also have borne sway among the teutonic races outside of scandinavia. forniotr is to be explained, not as for-niutr primus occupans, but rather as forn-iotr, the ancient lotr (rask, afhand. 1, 78, a particularly apt expression for those giants, and closely connected witl

3 8 INITIATION CEREMONY

ero: gives one knock. all rise and face east. hiero (knocks) let us adore the lord and king of water. elohim tzabdoth, elohim of hosts, glory be unto the ruach elohim who moved upon the face of the waters of creation. amen all salute. hiero: quits his throne and proceeds to the west. gives one knock. all face west. hiero: standing before the tablet of water, he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and the elohim said, let us make adam in our image, after our likeness, and let them have dominion over the fish of the sea. in the name of el, strong and powerful, and in the name of elohim tzabaoth, spirits of water adore your creator. hiero: taking cup of water from before tablet and making therewith the sign of the eagle in the air before it

res. these are again subdivided into 36 rays representing the 36 decanates or sets of 10 degrees in the zodiac, and these again into 72 typifying the 72 quinaries or sets of 5 degrees and the 72 fold name shem- ha-mephorasch. thus the sun itself embraces the whole creation in its rays. the 7 hebrew yods on each side falling through the air, refer to the solar influence descending. the wall is the circle of the zodiac and the stones are its various degrees and divisions. the two children standing respectively on water and earth, represent the generating influence of both brought into action by the rays of the sun. they are the two inferior or passive elements, as the sun and the air above them are the superior and active elements, of fire and air. furthermore, these two children resemble th

e elements, of fire and air. furthermore, these two children resemble the sign gemini, which unites the earthly sign of taurus with the watery sign of cancer and this sign was by the greeks and romans referred to apollo or the sun. hiero: returns to place. heg: leads theoricus to west. hiereus (showing 1st tablet) the astrological symbols of the planets are derived from the 3 primary forms of the circle, the crescent and the cross, either singly or in combination. the circle denotes the sun and gold, the crescent the moon and silver, respectively, analogous to the red and the white alchemical natures. the cross is the symbol of corrosion and the corrosion of metals is usually of the complementary color to that which they naturally approximate. thus, copper which is reddish becomes green in

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

is the means of the primordial which hath no root to which it may be established, except in the penetralia of that gedulah (magnificence) which emanates from the subsisting properties thereof. the distinguishing badge of this grade which you will now be entitled to wear is the sash of a theoricus with the addition of a purple or violet cross above the white cross and the numbers 3 and 8 within a circle and a square, respectively, left and right of its summit, and below the numbers 32, the numbers 30 and 31 in purple or violet, between narrow parallel purple lines. this grade is especially referred to the element of water and therefore, the great watch tower or terrestrial tablet of the west forms one of its principal emblems (hierophant goes to west in front of water tablet followed by th

4 7 INITIATION CEREMONY

allude? hiereus: to the reflection of the sphere of mars. hiero (knocks) all rise and face east. hiero: let us adore the lord and king of fire. hiero: tetragrammaton tzabaoth. blessed be thou, the leader of armies is thy name! amen. all salute. hiero: quits his throne and proceeds to south and knocks. all face south. hiero: stands before the tablet of fire. he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and elohim said, let us make adam in our image after our likeness, and let them have dominion. in the name of elohim, mighty and ruling, and in the name of tetragrammaton tzabaoth, spirits of fire, adore your creator. hiero: takes the incense from before the tablet, and making therewith the sign leo in the air before it. hiero: in the name of mich

ddle pillar of the sephiroth, because that is the reconciler between the fires of geburah and severity, and the waters of chesed or mercy, and hence it is said in the new testament, that it is a type of christ, the reconciler. and the serpent is of brass, the metal of venus, whose sphere is called nogah or external splendor, as shown further in the alchemic symbol of the planet venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar, that alone of the shells is the serpent nogah found in holiness, and he is called the bilanx of justice. why then is he called the external or false splendor? because he indeed uniteth the paths but comprehendeth not the sephiroth. nevertheless he is also the celestial serpent of wisdom. but the serpe

tween the pillars of fire and of cloud; the yakin and boat of solomon's temple. heg: leads practicus to tablet in north. heg: the mode of using the talismanic forms drawn from the geomantic figures, is to take those formed by the figures under the planet required and place them at the opposite ends of a wheel of 8 radii as shown. a versicle suitable to the matter is then written within the double circle. hiero: i have much pleasure in now conferring upon you the title of lord (lady) of the 29th path. you will now quit the temple for a short time and on your return the ceremony of your passage of the 28th path will take place. part ii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, swo

, therefore, the reflection of the sphere of mars, and the reciprocal path connecting netzach with hod, victory with splendor; it is the lowermost of the three reciprocal paths. hiero: heg: pract: move to the west of altar. heg: before you upon the altar is the 16th key of the tarot which symbolically resumes these ideas. it represents a tower struck by a lightening flash, proceeding from a rayed circle and terminating in a triangle. it is the tower of babel struck by the fire from heaven. it is to be noted that the triangle at the end of the flash issuing from the circle forms exactly the astrological symbol of mars. it is the power of the triad rushing down and destroying the columns of darkness. three holes are rent in the walls, symbolizing the establishment of the triad therein, and t

aths by which you have symbolically entered this grade from the zelator and theoricus grades, respectively, while in the north is the portal of the 27th path, by which you have just passed from the grade of practicus. heg: leads practicus forward to hiereus. hiereus: by what symbol dost thou enter herein? heg: by the peculiar emblem of the hegemon, which is the calvary cross of 6 squares within a circle. hiereus: this cross embraces as you see tiphareth, netzach, hod and yesod and rests upon malkuth. the surrounding circle includes chesed, geburah and malkuth. also the calvary cross of 6 squares forms the cube, and is thus referred to the 6 sephiroth of microprosopus, which are chesed, geburah, tiphareth, netzach, hod and yesod. heg: resumes his seat. hiero: moves to west of altar. hiero:

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ise on midsummer's day, you can still make use of your own magick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based on the belief that that all life is sacred and interconnected in an unbroken circle. for example, every fully grown birch tree- defined in magick as a tree of new beginnings and regeneration- breathes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything

reating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux shaman, explained 'in the old days when we were a strong and happy people, all our power came from the sacred hoop of the nation and, so long as the hoop was unbroken, the people flourished. the flowering tree was the living centre of the hoop and the circle of the four quarters nourished it. the east gave peace and light, the south gave warmth; in the west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was respected as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the year a

immaculate house, it was claimed she had faerie help- and so by implication was consorting with the devil. under torture, even the innocent would admit to the vile deeds suggested by their inquisitors. many of the confessions now appear to be remarkably uniform and come straight from the pages of the works on demonology, with which the members of the inquisition would be familiar. simple village circle dances performed at the time of the full moon and the old rituals performed to bring fertility to both fields and people- with a figure dressed as the horned god and couples making love in the fields or leaping over a bonfire- became all too easily translatable into evidence of satanic covens. although the last person executed for witchcraft in england was alice molland at exeter in 1712, i

ltic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first corn harvest and the start of the celtic winter. there are also many lovely ceremonies to mark the transitions in the life cycle, such as handfastings, or weddings, and rites of passage to welcome recently deceased wiccans to the familiar circle whenever they wish to draw near. solitary witchcraft there are many reasons for performing witchcraft alone: your personal circumstances or the location of your home may mean that you cannot travel to a group, or you may live in an area where there are few others who share your interests. many witches like myself choose to practise alone, drawing in my family and close friends to celebrate

aims and will need much the same equipment. tools and treasures you will need to collect some basic tools for your spells and rituals. if you are working in a group, these can be kept either by different members or in a safe place and brought out at meetings. they need not be at all expensive. magick was traditionally carried out with the equipment of the home: the broom for sweeping the magical circle was the besom used for sweeping dirt (and negativity) out of the door and was stored with its bristles upwards to protect the home. the cauldron was the iron cooking pot on the black kitchen range that served to heat the home as well as for cooking. items often can be gathered from around your home: for example, a silver bell, a crystal bowl or a large wine glass. attractive scarves or thro

ABRAMELIN1

slightly different: and is to be used for obtaining the love of a maiden. the pentacle in my key of solomon the king is classed under saturn, while the above is applied to the nature of venus. i give the hebrew form (see appendix a, table of hebrew and chaldee letters) of equivalents: introduction xii or in latin letters: in the key of solomon it is (as being a pentacle) inscribed within a double circle, wherein is written the following versicle from psalm lxxii, v. 8 his dominion shall be also from the one sea unto the other, and from the flood unto the world s end. in the hebrew, this versicle consists of exactly twenty five letters, the number of the letters of the square. it will be at once noticed that both this form and that given by abraham the jew are perfect examples of double acr

act and devil-worship, against which our author so constantly inveighs, but instead a system of qabalistic magic, similar to that of the key of solomon the king and the clavicles of rabbi solomon, though differing in the circumstance of the prior invocation of the guardian angel once for all, while in the works i have just mentioned the angels are invoked in each evocation by means of the magical circle. such works as these, then, and their like, it could not be the intention of abraham to decry, seeing that like his system they are founded on the secret knowledge of the qabalah; as this in its turn was derived from that mighty scheme of ancient wisdom, the initiated magic of egypt. for to any deep student at the same time of the qabalah and of modern egyptology, the root and origin of the

tion and aid, seconding and focussing the workings of his will. at the risk of repeating what i have elsewhere said, i must caution the occult student against forming a mistaken judgment from what abraham the jew says regarding the use of magic circles and of licensing the spirits to depart. it is true that in the convocation of the spirits as laid down by him, it is not necessary to form a magic circle for defence and protection; but why? because the whole group of the bedchamber, oratory, and terrace, are consecrated by the preparatory ceremonies of the previous six moons; so that the whole place is protected, and the magician is, as it were, residing constantly within a magic circle. therefore also the licensing to depart may be to a great extent dispensed with because the spirits canno

is, as it were, residing constantly within a magic circle. therefore also the licensing to depart may be to a great extent dispensed with because the spirits cannot break into the consecrated limit of the periphery of the walls of the house. but let the worker of ordinary evocations be assured that were this not so, and the convocation was performed in an unconsecrated place, without any magical circle having been traced for defence, the invocation to visible appearance of such fearful potencies as amaymon, egyn, and beelzebub, would probably result in the death of the exorcist on the spot; such death presenting the symptoms of one arising from epilepsy, apoplexy, or strangulation, varying with the conditions obtaining at the time. also the circle having been once formed, let the evocator

ing from epilepsy, apoplexy, or strangulation, varying with the conditions obtaining at the time. also the circle having been once formed, let the evocator guard carefully against either passing, or stooping, or leaning beyond, its limits during the progress of the exorcism, before the license to depart has been given. because that, even apart from other causes, the whole object and effect of the circle working, is to create abnormal atmospheric conditions, by exciting a different status of force within the circle to that which exists without it; so that even without any malignant occult action of the spirits, the sudden and unprepared change of atmosphere will seriously affect the exorciser in the intensely strained state of nervous tension he will then be in. also the license to depart s

ABRAMELIN2

ked in the operation to depart, and if he be unwilling, of even compelling him against his will to return to his place. it must be remembered here, in this operation of abraham the jew, that not only his oratory but his bed-chamber also is kept pure and consecrated, and therefore it would be next to impossible for an evil spirit to break through to attack him. but in all magical evocations by the circle,the magician should never quit the same, without having licensed and even forced the evil spirits to depart; as cases are on record of the operator experiencing sudden death. i myself was present on an occasion when in the evocation by the circle, the magician incautiously having stooped forward and outward just over the limit of the circle, received a shock like that from a powerful electr

record of the operator experiencing sudden death. i myself was present on an occasion when in the evocation by the circle, the magician incautiously having stooped forward and outward just over the limit of the circle, received a shock like that from a powerful electric battery, which nearly threw him down, struck the magical sword from his hand, and sent him staggering back to the centre of the circle. compare also with this incident allan fenwick s experience in the strange story, when his hand accidentally went beyond the limits of the circle when he was replenishing the lamps during the evocation. 96 viz: lucifer, leviathan, satan, and belial. 97 i.e, the demons and evil spirits generally. 98 the demons generally. 99 in the original: demandes etapparitions. the sacred magic 116 100 le

ADDTLS

l points of these 4 great crosses do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then, the linea spiritus sancti coincides with the zodiacal belt wherein is the path of the a who is the administrant of the m of life, and the lord of the d of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle. it is demonstrated in the tarot manuscripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis) then the pillars of severity and of mercy are quadrupled, i.e

of the forces, a sign is annexed unto each of the four tablets of the elements. that is, unto the tablet of a, a symbol of a t having four y s above it. the sigils of the angelic tablets diagram u unto the tablet of c a cross potent, having two letters b.b. a figure 4 and a figure 6 in the angles thereof. unto the tablet of b, a simple cross potent without additions. unto the d tablet there is a circle having twelve rays. these be the sacred seals or characters alluded to in the preceding quotation. thou shalt know that these four seals be taken from the sigillum dei aemeth, after and according unto a certain guidance of letters which is there set forth. this liber aemeth sive sigillum dei, that is the book of truth, or the seal of god, entereth not into the knowledge of a zelator adeptus

tters which is there set forth. this liber aemeth sive sigillum dei, that is the book of truth, or the seal of god, entereth not into the knowledge of a zelator adeptus minor. from these four sigils there are four names drawn forth. from the t with four y s 4 or t of the sigillum ameth, t and 4 other letters are obtained, counting by the rule of 4 4 32 (from the t which is found at the top of the circle of letters and numbers on the sigillum dei ameth) thus: 4. 22. 20. 18. 1. og. t h a o 8 this yields the name tahaoelog for the a tablelerretac32.doc adeptus minor initiation r.r. et a.c. this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in

ADEPTUS MINOR INITIATION

d adept opens door and admits aspirant who holds wand and crux of the chief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful \ybwrk, and the sword of flame. these kerubic emblems be the powers of the angles of the tablets. the circle represents the four angles bound together in each tablet through the operation of the all pervading m, while the cross within forms with its spokes the wheels of ezekiel's vision. and therefore are the cross and the circle white to represent the purity of the divine spirit. inasmuch as we do not find the elements unmixed, but each bound together with each, so that in the a we find not only

order in the center of the first heptagonal ceiling. in the midst of the tomb stands a circular altar with these devices and descriptions on it: a.g.r.c, ad gloriam roseae crucis, a.c.r.g, ad crucis rosae gloriam. hoc universal compendium unius mihi sepulchrum feci 'unto the glory of the rose cross i have constructed this tomb for myself as a compendium of the universal unity' 19 "within the next circle is written: hwchy mihi omnia 'hwchy is all things to me' in the center are four figures of the \ybwrk enclosed within circles surrounded by the following four inscriptions and each distinguished by the circular altar one of the letters of the tetragrammaton: y, lion, nequaquam vacuum 'nowhere a void' h, eagle, libertas evangelii 'liberty of the gospel' w, man, dei intacta gloria 'unsullied

lack calvary cross, charged with a rose of five times five petals, representing the interchanging energies of m and the elements (chief leads aspirant out of tomb. two adepts replace altar, and all resume their places as at beginning of third point) chief "the head of the pastos is white, charged with a golden greek cross and red rose of 49 petals. the foot is black with a white calvary cross and circle placed upon a pedestal of two steps. on the sides are depicted the 22 colors of the paths, between light and darkness (aspirant is placed between lid and pastos. chief stands facing him on opposite side of the pastos) chief "now is the final consecration in the tradition of the ancients. we seal this rite with the most mystical mark, the mark of membership of the roseae rubeae et aurea cruc

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

us nothing at all, unless the second a gives us further information about the first a. we shall therefore say that a is bc. instead of one unknown we have two unknowns; we have to define b as de, c as fg. now we have four unknowns, and very soon we have used up the alphabet. when we come to define z, we have to go back and use one of the other letters, so that all our arguments are arguments in a circle. 3. any statement which we make is demonstrably meaningless. and yet we do mean something when we say that a cat has four legs. and we all know what we mean when we say so. we give our assent to, or withhold it from, the proposition on the grounds of our experience. but that experience is not intellectual, as above demonstrated. it is a matter of immediate intuition. we cannot have any warr

ht when it encouters matter. light which never encounters matter is purely hypothetical. if we do not make that hypothesis, then there is no empty space. on professor lewis's theory, when we observe a distant star, our eye as truly makes physical contact with that star as our finger makes contact with a table when we press it' 30. and did not all of you think that my arguments were arguments in a circle? i certainly hope you did, for i was at the greatest pains to tell you so. but it is not a question of argument in mr. sullivan's book; it is a question of facts. he was talking about human values. he was asking whether science could possibly be cognizant of them. here he comes, the great commander! cheer, my comrades, cheer 'but although consistent materialists were probably always rare, t

within its own domain by the device of cyclic definition, that is to say, the abstractions with which it begins are all it ever talks about. it makes no fresh contacts with reality, and therefore never encounters any possibly disturbing factors. this point of view is derived from the theory of relativity, particularly from the form of presentation adopted by eddington. this theory forms a closed circle. the primary terms of the theory *point-events *potentials *matter (etc- there are ten of them, lie at various points on the circumference of the circle. we may start at any point and go round the circle, that is, from any one of these terms we can deduce the others. the primary entities of the theory are defined in terms of one another. in the course of this exercise we derive the laws of

used in their purpose, they redoubled the ardour of their exercises; and it is one of the characteristics of all spiritual exercises, if honestly and efficiently performed, that they constantly lead you on to higher planes, where all dogmatic considerations, all intellectual concepts, are invalid. hence, we found that it is not altogether surprising that the general of the order and his immediate circle have been supposed to be atheists. if that were true, it would only show that they have been corrupted by their preoccupation with the practical politics of the world, which it is impossible to conduct on any but an atheistic basis; it is brainless hypocrisy to pretend otherwise, and should be restricted to the exclusive use of the foreign office. it would, perhaps, be more sensible to supp

be. but this is the best test of the reality of any experience. all those which conform with your idea, which flatter you, are likely to be illusions. so you become a neophyte; and attack the task of a zelator. there are further grades in this system, but the general principles are always the same- the principles of scientific study and research. 26. we end where we began 'the wheel has come full circle' we are to use the experience of the past to determine the experience of the future, and as that experience increases in quantity it also improves in quality. and the path is sure. and the end is sure. for the end is the path. love is the law, love under wiioabsinthe: the green goddess by aleister crowley copyright o.t.o. i. keep always this dim corner for me, that i may sit while the green

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

tion which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour the magician himself. when crowley professed to have passed the obstacles, and crossed the abyss of knowledge, and found his true self, he found it was identical with the beast of the book of revelation, 666, whom christianity considers to represent the devil. indeed, crowley had nothing but admiration for the shaitan (satan) of the so-called "de

galaxies, is also the same leviathan as the spiral of the biologists' code of life: dna the goddess of the witches the current revival of the cult called wicca is a manifestation of the ancient secret societies that sought to tap this telluric, occult force and use it to their own advantage, and to the advantage of humanity as was the original intent. the raising of the cone of power through the circle dancing is probably the simplest method of attaining results in "rousing leviathan, and has been used by societies as diverse as the dervishes in the middle east and the python dancers of africa, not to mention the round dances that were familiar to the gnostic christians, and the ones held every year in the past at chartres. the witches of today, however, while acknowledging the importance

ysical incapacities, and emotional malaise that accompanied this work from the onset of the translation to the end of its final published form. therefore, as a matter of policy, we cannot honour any requests to see the necronomicon in its original state. banishings read this section carefully. in the interim period between the translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae o

rators utilise an equivalent solar (i.e, positive light) invocation from their own religion or the religion of their ancestors, should the no longer have a religion or should they have changed it in their lifetime. for best practical purposes in the beginning- for those intent on actually using the rituals contained herein- it is advisable to take especial care in the construction of the magickal circle and of all magickal defences. a preliminary period of purification is well in order before attempting anything in this grimoire. persons of unstable mental condition, or unstable emotional condition, should not be allowed, under any circumstances, to observe one of these rituals in progress. that would be criminal, and perhaps in suicidal. one of our colleagues was fearfully attacked by his

atchers who existed before the confrontation from whose borne the watcher and his race ultimately derive, and those three are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and fierce dog, who prowls about the gate or the circle, frightening away the idimmu who forever lurk about the barriers, waiting for sacrifice. and the watcher aloft the sword of flames, and even the elder gods are awed thereby. and sometimes the watcher appears as a man in a long robe, shaven, with eyes that never lose their stare. and the lord of the watchers dwells, it is said, among the wastes of the igigi, and only watches and never raises

ALEISTER CROWLEY BOOK OF LIES

, in thy forehead. drawing the hands to the eyes, fling it forth, making the sign of horus, and roar chi-alpha-omicron-c. retire thine hand in the sign of hoor pa kraat. go round to the north and repeat; but scream beta-alpha-beta-alpha-lambda-omicron-nu. go round to the west and repeat; but say epsilon-rho-omega- c. go round to the south and repeat; but bellow psi-upsilon-chi-eta. completing the circle widdershins, retire to the centre, and raise thy voice in the paian, with these words iota-omicron pi-alpha-nu with the signs of n.o.x. extend the arms in the form of a tau, and say low but clear: pi-rho-omicron mu-omicron-upsilon iota-upsilon- gamma-gamma-epsilon-c? omicron-pi-iota-c?-omega mu-omicron- upsilon tau-epsilon-lambda-epsilon-tau-alpha-rho-chi-alpha- iota epsilon-pi-iota delta-e

e holy hexagram, and say: filius et filia unus deus ararita. let him go round to the north, make the holy hexagram, and then say: filia et pater unus deus ararita. let him then return to the centre, and so to the centre of all [making the rosy cross as he may know how] saying: ararita ararita ararita. in this the signs shall be those of set triumphant and of baphomet. also shall set appear in the circle. let him drink of the sacrament and let him communicate the same] book of lies get any book for free on: www.abika.com 79 then let him say: omnia in duos: duo in unum: unus in nihil: hae nec quatuor nec omnia nec duo nec unus nec nihil sunt. gloria patri et matri et filio et [82] filiae et spiritui sancto externo et spiritui sancto interno ut erat est erit in saecula saeculorum sex in uno p

icates to him the holy books. paragraphs 3 and 4 are explained by the 13th aethyr and the title. book of lies get any book for free on: www.abika.com 176 [179] 85 kappa-epsilon-phi-alpha-lambda-eta pi-epsilon borborygmi i distrust any thoughts uttered by any man whose health is not robust. all other thoughts are surely symptoms of disease. yet these are often beautiful, and may be true within the circle of the conditions of the speaker. any yet again! do we not find that the most robust of men express no thoughts at all? they eat, drink, sleep, and copulate in silence. what better proof of the fact that all thought is dis-ease? we are strassburg geese; the tastiness of our talk comes from the disorder of our bodies. we like it; this only proves that our tastes also are depraved and debauch

( rho) the sun; these are the spirit and the son of christian theology. in the midst is the father, expressed as father-and-mother. i-h (yod and he, eta( eta) being used to express "the mother" instead of epsilon( epsilon, to show that she has been impregnated by the spirit; it is the rough breathing and not the soft. the centre of all is theta( theta, which was originally written as a point in a circle( sun, the sublime hieroglyph of the sun in the macrocosm, and in the microcosm of the lingam in conjunction with the yoni. this word alpha-iota-theta-eta-rho (aethyr) is therefore a perfect hierogly ph of the cosmos in terms of gnostic theology. the reader should consult la messe et ses mysteres, par jean 'marie de v (paris et nancy, 1844, for a complete demonstration of the incorporation o

ALEISTER CROWLEY BOOK OF THE LAW

ted as the hebrew letter tzaddi. i,58: i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. i,60: my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me. i,61: but to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my

time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. ii,6: i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death. ii,7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle. come unto me is a foolish word: for it is i that go. ii,8: who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. ii,9: remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. ii,10: o prophet! thou hast ill will to learn this writing. ii,11: i see thee hate the hand& the pen; but i

ack for any! iii,47: this book shall be translated into all tongues: but always with the original in the writing of the beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no beast shall divine. let him not seek to try: but one cometh after him, whence i say not, who shall discover the key of it all. then this line drawn is a key: then this circle squared in its failure is a key also. and abrahadabra. it shall be his child and that strangely. let him not seek after this; for thereby alone can he fall from it. iii,48: now this mystery of the letters is done, and i want to go on to the holier place. iii,49: i am in a secret fourfold word, the blasphemy against all gods of men. iii,50: curse them! curse them! curse them! iii,51: with my

ALEISTER CROWLEY LIBER 777

s of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. clxxxix. cxc. bodily functions. 11 vayu the blue circle sankhara breath speaking though 23 apas the silver crescent vedana chyle, lymph holding nutrition 31 agni or tejas the red triangle sa a blood moving moving 32 bis prithivi the yellow square rupa solid structures, tissues excreting matter 31 bis akasa the black egg vi nanam semen, marrow generating magick cxci. the four noble truths (buddhism) 11 sorrow s cause 23 sorrow s ceasing 31 noble

between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis.table of correspondences 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches and wizards 13 lymphatic systems lemures, ghosts 14 genital system succubi 15 head and face mania, erinyes [euminides] 16 shoulders and arms gorgons, minotaurs 17 lungs ominous appearances, banshees 18 stomach vampires

to be found in burton s arabian nights, in the tale of abn al-husn and his slave-girl tawaddud. col. cxxxiii. the symbolic forms and divination meanings of these cards can be readily constructed from considerations of their natures as here indicated. line 5. this is the first decan, and begins from cor leonis. col. cxxxviii. astrological symbols are derived from the primary forms cross, crescent, circle. col. clxxiii. for meaning and special function, see original.13 they should, but do not, accurately refer to the divisions of each sign into 7 planetary parts. pietro di abano14 gives: the names of the hours and the angels ruling them. the names of the hours. hours of the day. hours of the night. 1. yayn beron 2. ianor barol 3. nasnia thari 4. salla athir 5. sadedali mathon 6. thamur rana

the fourth book, ars almadel, is probably of medieval origin: it divides up the powers it summons into four altitudes, seemingly referred to the cardinal points of the zodiac. the fifth book of the lemegeton, ars nova, is rather a kind of appendix which appears in one ms where it occupies one and a half sides of a single folio leaf: it contains an extended prayer associated with the names on the circle and triangle of the goetia, possibly intended to be spoken while drawing these, along with a short and garbled conjuration containing some highly corrupt hebrew names, probably also connected with the goetia as it mentions the brazen vessel; and finally, a lengthy curse targetted at anyone who steals the book. the ars nova is sometimes confused with the ars notoria (notary art) attributed t

ALEISTER CROWLEY LIBER CHANOKH

cocasabe fafenu izodizodope, od miinoagi de ginetaabe: vaunu na-na-e-el panupire malpireji caosaji. pilada noanu vaunalahe balata od-vaoan. do-o-i-ape mada: goholore, gohus, amiranu! micama! yehusozod ca-ca-com, od do-o-a-inu noari micaolazoda a-ai-om. casarameji gohia: zodacare! vaunigilaji! od im-ua-mar pugo pelapel ananael qo-a-an. 80 words in this enochian call. behold! saith your god! i am a circle on whose hands stand twelve kingdoms. six are the seats of living breath, the rest are as sharp sickles or the horns of death. wherein the creatures of earth are and are not, except (in) mine own hands; which sleep and shall rise. in the first i made ye stewards and placed ye in twelve seats of government: giving unto every one of you power successively over the 456 true ages of time: to th

ur east s-e lavavoth gad south s-e ziracah reuben south zurchol simeon south s-w zinggen zebulon west s-w hononol judah west alpudus issachar west n-w arfaolg ephraim north n-w zarnaah manesseh north cadaamp benjamin north n-e zarzilg napthali east n-e james (1984) gives a set of attributions of these to the signs of the zodiac which results in a rather strange arrangement of the signs around the circle of the quarters; as i am not sure what his source for it was, it is here omitted. an alternate arrangement appears in zalewski (1990, based on some notes by mathers to a golden dawn lecture on the astrological attributions of the 12 tribes, but this appears to disregard dee s attribution of angels to tribes and quarters; it is thus also omitted. 21: while this reading agrees with tfr and tu

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ar case of the periodic law in chemistry, which enables science to prophesy, and so in the end to discover, the existence of certain previously unsuspected elements in nature. all discussions upon philosophy are necessarily sterile, since truth is beyond language. they are, however, useful if carried far enough- if carried to the point when it become apparent that all arguments are arguments in a circle<equinox i, i. the apparatus of human reason is simply one particular system of coordinating impressions; its structure is determined by the course of the evolution of the species. it is no more absolute than the evolution of the species. it is no more absolute than the mechanism of our muscles is a complete type wherewith all other systems of transmittin

tials these three methods are one. in each case the magician identifies himself with the deity invoked. to "invoke" is to "call in, just as to "evoke" is to "call forth. this is the essential difference between the two branches of magick. in invocation, the macrocosm floods the consciousness. in evocation, the magician, having become the macrocosm, creates a microcosm. you "in"voke a god into the circle. you "e"voke a spirit into the triangle. in the first method identity with the god is attained by love and by surrender, by giving up or suppressing all irrelevant (and illusionary) parts of yourself. it is the weeding of a garden. in the second method identity is attained by paying special attention to the desired part of yourself: positive, as the first method is negative. it is the potti

rrection as vulgarly understood is false and absurd. it is not even "scriptural. st. paul does not identify the glorified body which rises with the mortal body which dies. on the contrary, he repeatedly insists on the distinction. the same is true of a magical ceremony. the magician who is destroyed by absorption in the godhead is really destroyed. the 28 miserable mortal automaton remains in the circle. it is of no more consequence to him that the dust of the floor<incarnation; also part iv of this book 4> but before entering into the details of "i.a.o" as a magick formula it should be remarked that it is essentially t

the words which express the creative and paternal will. thus "the devil" is capricornus, the goat who leaps upon the loftiest mountains, the godhead which, if it become manifest in man, makes him aegipan, the all. the sun enters this sign when he turns to renew the year in the north. he is also the vowel o, proper to roar, to boom, and 36 to command, being a forcible breath controlled by the firm circle of the mouth. he is the open eye of the exalted sun, before whom all shadows flee away: also that secret eye which makes an image of its god, the light, and gives it power to utter oracles, enlightening the mind. thus, he is man made god, exalted, eager; he has come consciously to his full stature, and so is ready to set out on his journey to redeem the world. but he may not appear in this

tolerate any unbalanced object for a moment. his instinct instantly revolts<magician is his intuitive apprehension of the fundamental principles of the universe. his instinct is a subconscious assertion of the structural identity of the macrocosm and the microcosm. equilibrium is the condition of manifested existence. for this reason the weapons, altar, circle, and magus are all carefully proportioned one with another. it will not do to have a cup like a thimble and a wand like a weaver's beam< again, the arrangement of the weapons of the altar must be such that they "look" balanced. nor should the magician have any unbalanced ornament. if he have the wand in his right hand, let him have the ring<
ALEISTER CROWLEY MAGICK WITHOUT TEARS

bstitute (by the way, note the moral aspect of a house, as displayed in our language "edification "house-making: from latin aedes "house "economy "houseruling: from the greek "oikoc "house" and "nomoc "law) i was often reduced to such expedients when wandering in strange lands, camping on glaciers, and so on. i fixed it workably well. in mexico, d.f. for instance, i took my bedroom itself for the circle, my nighttable for the altar, my candle for the lamp; and i made the weapons compact. i had a wand eight inches long, all precious stones and enamel, to represent the tree of life; within, an iron tube containing quicksilver- very correct, lordly, and damsilly. what a club! also, bought, a silver-gilt cup; for air and earth i made one sachet of rose-petals in yellow silk, and another in gre

i had a wand eight inches long, all precious stones and enamel, to represent the tree of life; within, an iron tube containing quicksilver- very correct, lordly, and damsilly. what a club! also, bought, a silver-gilt cup; for air and earth i made one sachet of rose-petals in yellow silk, and another in green silk packed with salt. in the wilds it was easy, agreeable and most efficacious to make a circle, and build an altar, of stones; my alpine lantern served admirably for the lamp. it did double duty when required: e.g. in partaking of the sacrament of the four elements, it served for fire. but your conditions are not so restricted as this. magic without tears get any book for free on: www.abika.com 155 let us consider what one can do with an ordinary house, such as you are happy enough t

he "watch towers- see the equinox i, 7. remember that your "east" your kiblah, is boleskine house, which is as near as possible due north from plymouth. find north by the shadow of a vertical rod and noon, or by the pole-star. work out the angle as usual. the st l of revealing may be just on the n. wall to make your "east" magic without tears get any book for free on: www.abika.com 156 next, your circle. the floor ought to be "earth" green; but white will serve, or black (a masonic carpet is not at all bad) the circle itself should be as shown in book 4, part ii; but as this volume is probably unavailable, ask me to show you the large painted diagram in my portfolio when next you visit me, and we can arrange for it to be copied. this should then be painted in the correct colours on the flo

h, your "east" the altar must fit exactly the square of tiphareth; it is best made as a cupboard; of oak or acacia, by preference. it can then be used to hold reserves of incense and other requisites. note that the height of the altar has to suit your convenience. it is consequently in direct relation with your own stature; in proportion, it is a double cube. this then determines the size of your circle; in fact the entire apparatus and furniture is a geometrical function of yourself. consider it all as a projection of yourself in terms of these conventional formulae (a convention does really mean "that which is convenient" how abject, then to obey a self-styled convention which is actually as inconvenient as possible) next, the lamp. this may be of silver, or silver-gilt (to represent the

l form is shown in the ace of swords in the tarot. at all events, let the blade be straight, and the hilt a simple cross (the 32 masonic sword is not too bad; kenning or spencer in great queen street, w.c.2 stock them- or used to do) the disk. this ought to be of pure gold, with your own pantacle, designed by yourself after prolonged study, graved thereupon. while getting ready for this any plain circle of gold will have to serve your turn. quite flat, of course. if you want a good simple design to go on interim, try the rosy cross or the unicursal hexagram. so much for the weapons! now, as to your personal accoutrements, robe, lamen, sandals and the like, the book of the law has most thoughtfully simplified matters for us "i charge you earnestly to come before me in a single robe, and cov

ALEISTER CROWLEY MEDITATION

the various weapons of the magician and the furniture of his temple. we shall explain to what each really corresponds, and discuss the construction and the use of everything. the magician works in a "temple" the universe, which is (be it remembered) conterminous with himself<consciousness. all without does not exist for you> in this temple a "circle" is drawn upon the floor for the limitation of his working. this circle is protected by divine names, the influences on which he relies to keep out hostile thoughts. within the circle stands an "altar, the solid basis on which he works, the foundation of all. upon the altar are his "wand "cup "sword" and "pantacle" to represent his will, his understanding, his reason, and the lower parts of

. the book of spells or conjurations is his magical record, his karma. in the east is the "magick fire" in which all burns up at last<invocation, by which he calls down that which is above him and within him; but for evocations, by which he calls forth that which is below him and without him, he may place a triangle without the circle> we will now consider each of these matters in detail. 54 chapter i the temple the temple represents the external universe. the magician must take it as he finds it, so that it is of no particular shape; yet we find written, liber vii, vi, 2 "we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed" this shape is the vesica piscis; but it is

itten, liber vii, vi, 2 "we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed" this shape is the vesica piscis; but it is only the greatest of the magicians who can thus fashion the temple. there may, however, be some choice of rooms; this refers to the power of the magician to reincarnate in a suitable body. 55 diagram on this page: a magical circle reminiscent of an illustration in the "treasure house of images" in the equinox. caption below "the circle. 56 chapter ii the circle the circle announces the nature of the great work. though the magician has been limited in his choice of room, he is more or less able to choose what part of the room he will work in. he will consider convenience and possibility. his circle should not be too s

e circle. 56 chapter ii the circle the circle announces the nature of the great work. though the magician has been limited in his choice of room, he is more or less able to choose what part of the room he will work in. he will consider convenience and possibility. his circle should not be too small and cramp his movements; it should not be so large that he has long distances to traverse. once the circle is made and consecrated, the magician must not leave it, or even lean outside, lest he be destroyed by the hostile forces that are without. he chooses a circle rather than any other lineal figure for many reasons; e.g, 1. he affirms thereby his identity with the infinite. 2. he affirms the equal balance of his working; since all points on the circumference are equidistant from the centre. 3

hout. he chooses a circle rather than any other lineal figure for many reasons; e.g, 1. he affirms thereby his identity with the infinite. 2. he affirms the equal balance of his working; since all points on the circumference are equidistant from the centre. 3. he affirms the limitation implied by his devotion to the great work. he no longer wanders about aimlessly in the world. the centre of this circle is the centre of the tau of ten squares which is in the midst, as shown in the illustration. the tau and the circle together make one form of the rosy cross, the uniting of subject and object which is the great work, and which is symbolized sometimes as this cross and circle, sometimes as the lingam-yoni, sometimes as the ankh or crux ansata, sometimes by the spire and nave of a church or t

ALEISTER CROWLEY SEPHER SEPHIROTH

bwz) he seized, cleaved to zx) elevated, exalted, high hwbg injury, war, lust; fell hwh she )yh alas. woe yw like, equal to gwz hook, brooch, ring xx 17 capricorn: a kid, young goat ydg nuts zwg) ah. alas! yw) nerve, sinew (gn. 32:25, 32) dyg narrative, subtle discourse hdgh that [one (ref. to )wh )whh to dream, rave hzh a fly bwbz sacrificed xbz to seethe, boil dwz to brighten, make joyful hdx a circle, orbit gwx good bw+ to give, place bhy 18 my favourite, my beloved ybh) hatred hby) the antique serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a hand dwy a name of god yy fraternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic

ide, dwell lbz dew l+ the eternal is one dx) hwhy he cursed; laudanum +l 40 liberator: a title of yesod l)wg to cut off lzg a rope; ruin; to bind lbx milk blx the hand of the eternal hwhy dy to me, to mine yl 41 fecundity blx) ram; force (hence ga hero h; hart, a title of malkuth ly) my god yl) mother m) to fail, cease l+b divine majesty l)w)g terminus lwbg to burn lxg terror lwh to go round in a circle lgx a name of god (see i.r.q. 778& no. 86) hwhy hy 42 the number of letters of a great name of god terrible and strong, and of the assessors of the dead eloah, a name of god hwl) the supernal mother, unfertilized (cf. 52 )m) terror, calamity hhlb loss, destruction ylb to cease ldx my glory ydwbk the earth (our world) dlx the greater ldgh 43 great lwdg to rejoice lyg to make faint hlx lion (

(the hexagram) dwd ngm 108 2x2 3x3x3: hence used as the number of beads on a rosary by some sects the ears mynz) the fruit of a deep valley lxnh yb)b a wall cyx to force, do wrong to smx to love very much nnx to shut up, obstruct msx the middle ycx to measure out, share; a decree, statute; tall (masc; task; boundary (cf. 113) qx builders mynwb leader gyhnm 109 lightning zqb quiet hxwnm music nwgn circle; sphere lwg( small +q 110 father of faith hnwm)h b) the roof of a [bridal] canopy( gthe artificial roof of heaven, under which the promises of marriage are delivered h) hpwxh gg resemblance, likeness, image nwymd to embrace qbx at the end of the days; the right hand nymy a sign, flag, standard sn kinsmen, nation, populace; with, by, near m( fool lsk 111 aleph: an ox; a thousand pl) pele: th

b) reward, profit, prize hrg) to delay, tarry; behind (prep) rx) way xr) dispersed rzb sojourned, dwelt; whelp rwg oppressed brz ornament, splendour, honour; the supernal benignity; hadar (the hebrew version of the syriac hadad, gthe sun h, from the egyptian hadit; see 156& i.r.q. 994) rdh 210 adam primus: the first man (see 607) rhd) choice rxb pass on, fly xrb to decide, determine rzg to dwell; circle, cycle; generation rwd to conceive hrh a joining of words; incantations; to conjoin; a brother rbx a sword brx n.o.x (liber vii, 1:40; liber 333 caps. 1& 29) c( n points, pricks, dots mydwqn amulet, magic square (mq giants mylpn rushing water yr bloom, blossom; hawk (cn 211 (worthy) rxb) a lion yr) strong rwbg a flash; lightning hr)h a girdle rgx a flood r)y the fear (i.e. wonderment [of hw

ALEISTER CROWLEY TAO TEH KING

thus free, one will but gain a smattering of it. 4. the tao is one, and the teh but a phase thereof. the abyss of this mystery is the portal of serpent-wonder((cf. berashith for the identity of the phases of 'o degree' and 'something' serpent-wonder refers to the magical force called kundalini) weh note: footnote #2 above, extended here. in the original each of the eleven places is enclosed in a circle for one of the ten sephiroth and da'at. this chart presents problems. crowley did not properly draw the trigrams, but mostly with unbroken lines. he also appears to have written in the wrong names for some of the trigrams. these difficulties have been corrected by reference to the diagram crowley made on the blank page preceding the table of content in his copy of the legge yi king. see oto

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

itual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrates, and apophis (set triumphant. whirl around as on a pivot as rapidly as you can with the wand or sword outstretched, thus making a magick circle. then say, with all the exaltation possible: the light is mine; its rays consume me: i have made a secret door into the house of ra (enterer towards east) and tum (enterer towards west, of khephra (enterer towards north) and of ahathoor (enterer towards south (in centre, facing west, in sign of silence) i am thy theban, o mentu, the prophet ankh-af-na-khonsu! bell. turning 60 degrees to you

it= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowley remarked that this ritual is not satisfactory unless there be a properly constructed circle marked with the hexagram and six lamps. he further stated that this ritual is neither perfect nor inspiredfethe heart of the master get any book for free on: www.abika.com 1 the heart of the master by aleister crowley get any book for free on: www.abika.com the heart of the master get any book for free on: www.abika.com 2 the heart of the master by aleister crowley ordo templi orientis p.o

ALEISTER CROWLEY THE HEART OF THE MASTER

e simplest, for the sake of little children "love is the law, love under will" the chart was suddenly furled close, and mine instructor bade me turn: for there had come into that place a maiden like a golden rose, with curling locks and ruddy, and her breasts were of bright ivory, and her gait the gait of a young lioness. upon her brows flamed a star sapphire, and on her cheek was a stark scar, a circle deep and splendid. in whose hands was a writing; and smiling she put it into mine. now i knew not by what name to thank her for this courtesy: which understanding, she told me "my name is the star of the north" and this was the proclamation: to man do what thou wilt shall be the whole of the law. my term of office upon the earth being come in the year of the foundation of the theosophical s

ALEISTER CROWLEY THE LOST CONTINENT

sitive side, and here closely resembled the so-called christian doctrine of christ and the church. husband and wife were to be father and daughter, mother and son, brother and sister, teacher and pupil, and above all, friends. and this relation was to subsist on all planes. the hieroglyph of love was a cross; that of marriage, parallel straight lines, and as the cross was to be transcended in the circle, so were these lines to converge not on earth, but in venus. in the meanwhile each partner led his own free life; and it often occurred that a woman, having borne two children to a man and married him, would bear two children to another man, and so on perhaps for two centuries, thus acquiring a cohort of husbands. such an arrangement must clearly have lead to grave confusion had any questio

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

investigation may be stigmatized as obscurum per obscurium. logically, our position is even worse. we define a as bc, where b is de, and c is fg. not only does the process increase the number of our unknown quantities in geometrical progression at every step, but we must ultimately arrive at a point where the definition of z involves the term a. not only is all argument confined within a vicious circle, but so is the definition of the terms on which any argument must be based. it might be supposed that the above chain of reasoning made all conclusions impossible. but this is only true when we investigate the ultimate validity of our propositions. we can rely on water boiling at 100 degrees centigrade<degrees

ason; only the understanding developed by meditation and spiritual experience avails. initiation is pantomorphously progressive. note that the secret divine letter sht which is the key of this book is by shape the sun united with the moon c= sh, o= t co= sht. weh note: elsewhere crowley calls this sign "the secret sigil of the beast" and it is depicted by a crescent attached to the left side of a circle. sometimes the circle is dotted. sometimes the greek lower case letters sigma-theta are written connectively for this (vide. liber mcclxiv, value 209, first edition, otonl-6 and note 28. al i,17 "but ye are not so chosen" the old comment 17 "ye" refers to the other worshippers of nuit, who must seek out their own election. the new comment that is, there is a special incarnation of nuit and

f the relations between phenomena which has been the basis of all advance in knowledge. i might deny the reality of the progress, since it has only exposed the self-contradictions, and emphasized the mysteries, which beset us. but i prefer to take my stand on the ground that we have been totally wrong, hitherto, in our fundamental attitude to the universe. the only possible issue from the vicious circle wherein we are penned is to refuse resolutely to allow ourselves to accept (1) the evidence of our senses (2) the pleadings of our minds (3) the reactions between phenomena as tokens of truth. all objects are equally capable of conveying any given impression to us; it is merely a question of arranging the conditions of the experiments. we can add or subtract any conceivable quality at will

s; write unto us the rituals; write unto us the law" the old comment 33. the prophet then demanded instruction; ordeals, rituals, law. the new comment law, in the common sense of the word, should be a formulation of the customs of a people, as euclid's propositions are the formulation of geometrical facts. but modern knavery conceived the idea of artificial law, as if one should try to square the circle by tyranny. legislators try to force the people to change their customs, so that the "business men" whose greed they are bribed to serve may increase their profits 'law' in greek, is nomoc, from nem, and means strictly "anything assigned, that which one has in use or possession; hence "custom, usage, and also "a musical strain. the literal equivalence of nem and the latin nemo is suggestive

n thy ladder is easy, if thou be truly initiate, for the momentum of thy force in transcendental antithesis serveth to propel thee, and the emancipation from the fetters of thought that thou hast won in that praxis of art maketh the whirlpool and gravitation of truth of competence to draw thee unto itself" al i,60 "my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me" the old comment 60. nu= 56 and 5+ 6= 11. the circle in the pentagram? see liber nv. the uninitiated perceive only darkness in night; the wise perceive the golden stars in the vault of azure. concerning that secret glory it is not her

ALEISTER CROWLEY THE OTO GNOSTIC MASS

n as before (these, when not using their hands, keep their arms crossed upon their breasts) at the last circumambulation they leave him, and go to the place between the font and the small altar, where they kneel in adoration, their hands joined palm to palm, and raised above their heads. all imitate this motion. the priest returns to the east, and mounts the first step of the altar. the priest: o circle of stars whereof our father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom time is ashamed, the mind bewildered, and the understanding dark, not unto thee may we attain, unless thine image be love. therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke thee. then the priest answered& said unto the queen of space, ki

ALEISTER CROWLEY THE QABALAH

s again consists of nine letters, and symbolizes the first nine sephiroth, but of course in their hidden idea only. but when we reach the number nine we cannot progress farther without returning to the unity, or the number one, for the number ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in arabic numerals, where the circle 0 represents the negative, and the 1 the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus kether is in malkuth, and malk

rks. we have a curious dictionary, which was made by a very learned man, in which the numbers from 1 to 10,000 fill the left hand column, in order, and opposite them are written all the sacred or important words which add up to each number.30 we take this book, and look at 17. we find that 17 is the number of squares in the swastika, which is the whirling disc or thunderbolt. also there is gwj, a circle or orbit; dwz, to seethe or boil; and some other words, which we will neglect in this example, though we should not dare to do so if we were really trying to find out a thing we none of us knew. to help our deduction about redemption, too, we find hdj, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for un

should not dare to do so if we were really trying to find out a thing we none of us knew. to help our deduction about redemption, too, we find hdj, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. 30 published as sepher sephiroth in equinox i (8. liber lviii 18 look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has

he one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we here purposely avoid dwelling on the mere silliness of many gematria correspondences, e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle. only an adept can understand the qabalah, just as (in buddhism) sakyamuni said, only an arahat can understand the dhamma. 33 diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth with associated grades; diagram 12 the figure of the flaming sword t.s. liber lviii 22 in this light, indeed, the qabalah seems little mo

nd it in the attribution of \yhla to the pentagram which gives p [see a note on genesis, equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with l, g, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted hebrew, as if thereby the finite square of creation was assimilated to the infinite circle of the creator. 34 concealed yods on the other hand are another matter entirely t.s. 35 [lat, a coward created the soul of the earth] 36 [heb, possibly intended for: the son, the spirit, the father, the grave: ihvh [is] the law] 37 [grk, jesus christ, son of god, saviour] 38 [grk, approx. the favour of isis [is] the treasure of the sons of wisdom] liber lviii 23 yes: but why should not bera

ALEISTER CROWLEY THE SWORD OF SONG

mpressions are dependent on changes in the brain* we must include illusions, which are after all sense-impressions as much as realities are, in the class of phenomena dependent on brain-changes. magical phenomna, however, come under a special sub-class, since they are willed, and their cause is the series of real phenomena called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal

far. but a continuous and attentive study of these quaint points of distinction may give us an intuition, or direct mind-apperception of what we want, one way or the other. a.c. tycarb 76 buddhists are discreetly silent, while not contradicting even the gross and ridiculous accounts of the more fantastic hindu visionaries. the qabalists explain the first cause 1 by the phrase: from 0 to 1, as the circle opening out into the line. the christian dogma is really identical, for both conceive of a previous and eternally existing god, though the qabalists hedge by describing this latent deity as not. later commentators, notably the illustrious2 mac- gregor-mathers, have explained this not as negatively-existing. profound as is my respect for the intellectual and spiritual attainments of him whom

procure for yourself the realisation of the nothingness of yourself by keeping the fourth dimension ever present to your mind) the illusory nature of this idea of an infinite atman is well shown by the very proof which that most distinguished vedantist, the late swami vivekananda (no connection with the firm of a similar name1 across the street, gives of the existence of the infinite. think of a circle! says he. you will in a moment become conscious of an infinite circle around your original small one. the fallacy is obvious. the big circle is not infinite at all, but is itself limited by the little one. but to take away the little circle, that is the method of the esoteric christian or the mystic. but the process is never perfect, because however small the little circle becomes, its rela

ou will in a moment become conscious of an infinite circle around your original small one. the fallacy is obvious. the big circle is not infinite at all, but is itself limited by the little one. but to take away the little circle, that is the method of the esoteric christian or the mystic. but the process is never perfect, because however small the little circle becomes, its relation with the big circle is still finite. but even allowing for a moment that the absolute is really attainable, is the nothingness of the finity related to it really identical with that attained directly by the buddhist arahat? this, consistently with 1 the swami vive ananda, madame horos, for whose history consult the criminal law reports. an essay in ontology 81 my former attitude, i feel constrained to deny. th

is highly technical, perhaps untrustworthy; in any case, this is not the place to discuss it. the sun of agnosticism breaking through the cloud of anatta is the phenomenon to which i wished to call attention. a. c. ness; this being the sole condition on which morals, religion, and fees to priests can continue. for the deist has only to advance his fundamental idea to be forced round in a vicious circle of absurdities.1 the buddhist makes a clean sweep of all this sort of nonsense. he analyses the phenomena of mind, adopting berkeley s paradox that matter is immaterial, in a sane and orderly way. the common-sense philosopher, whom i leave to chew the bitter leaves of professer huxley s essay on sensation and the unity of the structure of sensiferous organs, observes, on lifting his arm, i

ALEISTER CROWLEY EQ I 1

hich spread the seeds of disunion, all error, schisms, and systems are banished. neither calumny nor scandal is known. every man is honoured. love alone reigns. we must not, however, imagine that this society resembles any secret society, meeting at certain times, choosing leaders and members, united by special objects. all societies, be what they may, can but come after this interior illuminated circle. this society knows none of the formalities which belong to the outer rings, the work of man. in this kingdom of power all outward forms cease. l.v.x. is the power always present. the greatest man of his times, the chief himself, does not always know all the members, but the moment when it is necessary that he should accomplish any object he finds them in the world with certainty ready to h

rom the world that wails beneath death's black throat and lipless teeth. there he had stood- his bosom bare- tracing life upon the air with the crook and with the flail lashing forward on the gale, till its blade that wavereth like the flickering of death sank before his subtle fence to the starless sea of sense. now at last the man is come haply to his halidom. 39 surely as he waves his rod in a circle on the sod springs the emerald chaste and clean from the duller paler green. surely in the circle millions of immaculate pavilions flash upon the trembling turf like the sea-stars in the surf- millions of bejewelled tents for the warrior sacraments. vaster, vaster, vaster, vaster, grows the stature of the master; all the ringed encampment vies with the infinite galaxies. in the midst a cubi

w them, or to feel much affection for them. 60 "when i was about sixteen, my father took me from school and began teaching me his own trade. he had been an admirable workman in his time, of the old english sort- careful and capable, though somewhat slow. the desire was always present in him to grind and polish each glass as well as he could, and this practice had given him a certain repute with a circle of good customers. he taught me every part of his craft as he had learnt it; and, in the next five or six years, imbued me with his own wish to do each piece of work as perfectly as possible. but this period of imitation did not last long. before i reached manhood, i began to draw apart from my father, to live my own life and to show a love of reading and thinking foreign to his habit. it w

the continuations of the lines which make the noneagram unicursal, but the inner angles complete themselves upon it. the white disk cuts arcs to form bases for the black "triangle" wedges. on top of this disk are two triangles, one white (black outlined and white between the outlines) and the other black (composed of thick lines or bars, which form a hexagram exactly circumscribed by an invisible circle coterminus with the points of the inner angles of the noneagram and 1/16 inch smaller than the concentric white disk. the triangles oriented with the black triangle apex down and white triangle apex up. the outer edges of the black triangle are continuations of lines forming the unicursal nine-pointed star for three lines. these two triangles are interlaced in such fashion that traveling fr

at the writhing of the entrails and the bubbling of the blood. see! now he gathers in his flock, and drives them to a dark cavern in the sloping side of the mountain; and when the moon is up he departs, speeding to his sister the sorceress to seek of her balsams and herbs wherewith to stanch his wound and to soothe the burning scratches of the wolf's claws. there under the stars, whilst the bats circle around the moon, and the toad hops through the thicket, and the frogs splash in the mere, he whispers to her, how green were the eyes of the wild wolf, how sharp were his claws, how white his teeth and then, how the entrails wriggled on the ground, and the pink brains bubbled out their blood. then both are silent, for a great awe fills them, and they crouch trembling amongst the hemlock and

ALEISTER CROWLEY EQ I 5

en up by the brain and the spine, independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in the lord? yea, blessed are the dead that die in the lord! 14 the blind prophet a ballet by aleister crowley the blind prophet a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. there are doors also at the north "and south "the prophet" lead me to the holy place! trace the circle widdershins! light the incense! set the pace to the flutes and violins "the musicians" kill! kill! life is shrill! still! still! word and will! flam

that seem; the worst is a ghoul, the best is a wraith; for to birth on the earth there is no power under, within, or above, that can give thee love in truth and love "the prophet" yet will i strive! there is nothing but this while i am alive but the cancer's kiss. if i fail in that let the temple be broken, the pillars fall flat, the word by unspoken, the lights be extinct, the music be dumb, the circle unlinked, the acolytes numb, the altar defiled, the sacrament trod under foot by the wild despisers of god "the musicians" no! no! life is woe. thou dost not know how ineffably great is the weight of fate. uncreate! ultimate! 23 born of hate! brother of woe! despair its mate! thou dost not know how giant great is the grasp of fate "the dancers" vainly pursuing impossible things, the swamp-a

d to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her trance leapt loving to the dance, greeting as fire greets firs her whirling worshippers. and all her joy was theirs, and all their madness

again consists of nine letters, and suymbolises the first nine sephiroth, but of course in their hidden idea only. but when we reach the number nine we cannot progress farther without returning to the unity, or the number one, for the number ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in arabic numerals, where the circle o represents the negative and the i the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of of the sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or the number ten of the hidden sephiroth. thus "kether is in malkuth and malkuth i

e a curious dictionary, which was made by a very learned man, in which the numbers 1 to 10,000 fill the left hand column, in order, and opposite them are written all the sacred or important words which add up to each number. we take this book, and look at 17. we find that 17 is the number of squares in the swastika, which is the whirling disc or thunderbolt. also there is hb:nun hb:vau hb:chet, a circle or orbit; hb:dalet hb:vau hb:zain, to seethe or boil; and some other words, 85 which we will neglect in this example, thought we should not dart to do so if we were really trying to find out a thing we none of us knew. to help our deduction about redemption, too, we find hb:heh hb:dalet hb:heh weh note: sic, should be: hb:heh hb:dalet hb:chet, to brighten or make glad. we also work in anoth

ALEISTER CROWLEY EQ I 5

it is a sapphire as great as an ostrich egg, and thereon is graven this sigil: illustration on page 12 described: this is in the form of two "u" shapes, very elongated in the risers. the one to the right is lower than the first, and its left riser extends 2/3's of the way up inside the center of the one to the left. the left "u" turns back down to the far left, ending 1/5th the way down in a tiny circle. the right bends abruptly horizontally left across the other and also ends there in a tiny circle. but there is also much writing on the stone, very minute characters carved. i cannot read them. he points with his flail to the sapphire, which is now outside him and bigger than himself; and he cries: hail! warden of the gates of eternity who knowest not thy right hand from thy left; for in t

and given to the vultures, before i say this that i must say: blessing and worship to the prophet of the lovely star! and now he is fallen quite to the ground, in a heap, and dust is upon his head; and the throne upon which he sat is shattered into many pieces. and dimly dawning in this unutterable gloom, far, far above, is the face that is the face of a man and of a woman, and upon the brow is a circle, and upon the breast is a circle, and in the palm of the right hand is a circle. gigantic is his stature, and he hath the uraeus crown, and the leopard's skin, and the flaming orange apron of a god. and invisibly about him is nuit, and in his heart is hadit, and between his feet is the great god ra hoor khuit. and in his right hand is a flaming wand, and in his left a book. yet is he silent

d casts a shadow of itself into the sky, and the shadow spreads over the whole stone. and an angel clad in blue and scarlet, with golden wings and plumes of purple fire, comes forth and scatters disks of green and gold, filing all the aire. and they become swiftly-whirling wheels, singing together. and the voice of the angel cries: gather up thy garments about thee10, o thou that hast entered the circle of the sabbath; for in thy grave-clothes shouldest thou behold the resurrection. 70 the flesh hangeth upon thee like his rags upon a beggar that is a pilgrim to the shrine of the exalted one. nevertheless, bear them bravely, and rejoice in the beauty thereof, for the company of the pilgrims is a glad company, and they have no care, and with song and dance and wine and fair 9 note that the c

s the last word of the aethyr. the outposts are passed, and before the seer extends the outermost abyss. i am returned. bou-saada "december" 5, 1909. 10.10-11.35 p.m. in nomine babalon amen. restriction unto choronzon. the tenth aethyr is called zax. this aethyr being accurs d, and the seer forewarned, he taketh these precautions for the scribe. first let the scribe be seated in the centre of the circle in the desert sand, and let the circle be fortified by the holy names of god- tetragrammaton and shaddai el chai and ararita. and let the demon be invoked within a triangle, wherein is inscribed the name of choronzon, and about it let him write anaphaxeton- anaphaneton- primeumaton, and in the angles mi-ca-el: and at each angle the seer shall slay a pigeon, and having done this, let him ret

sit within his black robe, secretly invoking the aethyr. and let the scribe perform the banishing rituals of the pentagram and hexagram, and let him call upon the holy names of god, and say the exorcism of honorius, and let him beseech protection and help of the most high. and let him be furnished with the magick dagger, and let him strike fearlessly at anything that may seek to break through the circle, were it the appearance of the seer himself. and if the demon pass out of the triangle, let him threaten him with the dagger, and command him to return. and let him beware lest he himself lean beyond the circle. and 92 since he reverenceth the person of the seer as his teacher, let the seer bind him with a great oath to do this. now, then, the seer being entered within the triangle, let him

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nd the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid. the whole formulating the ankh the key of life! i gave moreover the signs of the grades from 0 0 to 7 4 then did i take upon myself the great obligation

performed it none too well (failing,"e.g. to make use of the geometric progression on the mahalingam formula in the ieou section [we cannot understand this passage. it presumably refers to the "preliminary invocation" in the "goetia" of king solomon, published s.p.r.t. boleskine foyers, n.b. 1904. ed] and not troubling even to formulate carefully the elemental hosts, or to marshal them about the circle) i yet, by the favour of iao, obtained a really good effect, losing all sense of personality and being exalted in the pillar. peace and ecstasy enfolded me. it is well. 8.50 but as i was ill last night, and as the morning has broken chill and damp, i will go to the caf du d me 54 and break my fast humbly with coffee and sandwich. may it strengthen me in my search for the quintessece, the st

nd not of a series ante and pass the buck. the common sense of the practical man of the world is good enough for me! 1.10. will g. r. s. mead or somebody wise like that tell me why it is that if i get out of my body and face (say) east, i can turn (in the "astral body" as far as west-sou'-west or thereabouts, but no further except with very great difficulty and after long practice? in making the circle, just as i got to west, i would swing right back to west-nor'-west: turn easily enough, in short, to any point but due west, within perhaps 5 but never pass that point. i have taught myself to do it, but always with an effort. is this a common experience? i connect it with my faculty of knowing direction, which all mountaineers and travellers who have been with me admit to be quite excepti

bring us all kinds of food" when we live next door to the savoy; that yogi was a fool who spent forty years learning to walk across the ganges when all his friends did it daily for two pice; and that man does ill when he invokes tahuti to cure a cold in the head while mr. lowe's shop is so handy in stafford street. but miracles may be performed in an extremity; and are. this brings us round in a circle; the miracle of the 75 knowledge and conversation of the holy guardian angel is only to be performed when the magus 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 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 do

has just occurred to me that this waiting and watching is the supreme magical strain. every slight sound or other impression shocks one tremendously. it is easy enough to shut out sounds and such when one is concentrating in active magic: i did all my early evocations in chancery lane. but now one is deliberately opening all the avenues of sense to admit adonai! one has destroyed one's own magic circle. the whole of that great building is thrown down. therefore i am in a worse hole that i ever was before and i've only just realized it. a footfall on the pavement is most acute agony because it is not adonai. my hearing, normally rather dull, is intensely sharpened; and i am thirty yards from the electric trams of the boulevard montparnasse at the busiest hour of the evening. 83 and the v

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s, this is the great work. why does he do this and that, if he can do that and this? asks the doubter. because he chooses to, answers the believer. but the man after god's own heart thinks and reasons nothing, he feels there is neither doing nor choosing, and, dimly though it be, he sees that both of these foolish men, who think themselves so wise, possess but various little segments of one great circle, and that each imagines his segment a perfect circumference in itself. presently the mystic himself discovers that his circle which contained all their segments is but a segment of some greater circle, and that eventually he is living in a great cloud-land formed of myriads 227 and myriads of little spheres, which he feels are in reality one great ocean if he could only make them unite. eac

eral triangles, effectively two hexagrams placed one on top of the other and rotated to produce a symmetrical duo-decagram. there are small circles touching the outer tips of each of the twelve points. four identical circles are placed tangent to the horizontal and vertical line elements in the central portion of the figure. in the exact center is an upright pentagram, also lineal, with a smaller circle in its own center. illustration described from page 265 "diagram 17. the seven-branched candlestick" this is a seven pointed star or heptagram with one point to top. there is a small circle in the center. the points have the symbols of the planets inside, clockwise starting from the top: saturn, mars, venus, moon, jupiter, sun, mercury. touching the tip of each of the seven points from outs

its own center. illustration described from page 265 "diagram 17. the seven-branched candlestick" this is a seven pointed star or heptagram with one point to top. there is a small circle in the center. the points have the symbols of the planets inside, clockwise starting from the top: saturn, mars, venus, moon, jupiter, sun, mercury. touching the tip of each of the seven points from outside is a circle, seven in all. these seven circles each contain an equilateral triangle, smaller than a circumscribed one would be. these seven triangles each have an apex radially outward from the center of the figure. each of the seven triangles has a hebrew letter in the center (planetary correspondence, hebrew names of the planets and archangels corresponding to the left and right along and outside the

f the thirty-second path uniting malkuth and yesod. illustration on page 268 approximated_ diagram 21. the cubical cross of twenty- two squares. 5 "see 777" cols. civ, cviii, pp. 20 and 23; and revelations, chap. i. illustration on page 268 described "diagram 22. the garden of eden and the holy city" this is a circular device. in the center is a simple tree of life with circles and lines with the circle of tipheret at the center point itself. four lines completely cross the circle through the center, forming a symmetrical cross and "x. seven squares, composed of vertical and horizontal lines, are nested each within the other such that the innermost and next innermost intercept the top and bottom circles of the tree of life. the outermost is circumscribed by the inner of two concentric circ

cal and horizontal lines, are nested each within the other such that the innermost and next innermost intercept the top and bottom circles of the tree of life. the outermost is circumscribed by the inner of two concentric circles which define the limits of the figure, a narrow ring being formed between them. eight additional radials extend inward between the original four lines from the outermost circle to the outer edge of the outermost square, forming twelve equal divisions of the outer ring in all. the "hegemon" then explains his tablet, which contains the occult symbolism of the garden of eden and the holy city of the apocalypse; and the "kerux" also his- the seven infernal mansions and the four seas.6 after which the "hierophant" confers on the zelator the title of the thirty- second

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sadly scorched "his fundamental basis? the literary guide and rationalist review, 1908-9. monthly, 2"d. of all the lame ducks that crow upon their middens under the impression that they are reincarnations of sir francis drake, i suppose that the origin-of-religion lunatics are the silliest. 386 listen to charles callow-hay on stonehenge! here's logic for you "stonehenge is built in the form of a circle "the sun appears to go round the earth in a circle" argal "stonehenge is a solar temple" or, for the minor premiss "eggs are round" argal "stonehenge was dedicated to eugenics" listen to johnny bobson on cleopatra's needle "the needle is square in section "the old egyptians thought the earth had four corners" argal "the needle was built to commemorate the theory" or, even worse "the needle

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el, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake &c &c. 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius 15 agrippa and other books) you would draw in the four colours with such other devices as your experience may suggest. 4. and so on. we cannot here enter at length into all the necessary preparations; and the student will find them fully set

rs. besant fought with hardly a friend or a helper; must it be so for all of us? yes, for we are all too blind to know our friends, our wardens, the stones in the great wall of arhans that guards humanity. we have been with james thomson and watched the dreadful seeker go his unending round to the death-places of love and faith and hope; we have passed out of the doomed triangle into the infinite circle of emerald that girdles the universe, the circle wherein stands he, the master whose name is octinomos. a.c. 90 the garden of janus by aleister crowley the garden of janus i the cloud my bed is tinged with blood and foam. the vault yet blazes with the sun writhing above the west, brave hippodrome whose gladiators shock and shun as the blue night devours them, crested comb of sleep's dead se

s hand. my stiletto, though long beyond the ordinary, was useless against a tool of such superior reach "a last wrench gave me the ermine cloak, an invaluable parry. could i entangle his sword, he was at my mercy. he saw it, and fenced warily. indeed, i had the upper hand throughout. threatening to throw the cloak, catch his 120 sword, blind him, rush in with my dagger- he gave back and back in a circle round the courtyard "no sound came from the room above. probably we three were alone. the fight was not to be prolonged for ever; the weight of the fur would tire me soon, counterbalance the advantage of age. then, almost before i knew what had happened, we were fighting in the street. i would not cry for help; one was more likely to rouse a bandit than a guardian of the peace. and, besides

f points or dashes. find whether number of points in each line is odd or even. for odd; for even. lines 1-4 give the first mother; lines 5-8 the second; and so on. example 4 3 2 1* 10* 12* 15* 15* 11* 6* 16* 15* 10* 9* 15* 16* 10* 7* 14* 14 [the small arabic numerals refer to the chance number of dashes] use clean (virgin) paper; place appropriate pentagram (either with or without a circumscribed circle) invoking. if a circle, draw this first. sigil of ruler to which nature of question most refers should be placed in the pentagram thus: 142 saturn agriculture, sorrow, death. jupiter good fortune, feasting, church preferment. mars war, victory fighting. sun power, magistracy. venus love, music, pleasure. mercury science, learning, knavery. moon travelling, fishing &c. in diagram, p. 144, th

t the great mystery of the tetractys, and to go further we must resort to the twin sister of the science of number- which, indeed, is but number made flesh: geometry, or absolute symbolism. even as it was spoken by the holy pythagoras "god geometrises" let us behold the work of his fingers! the following illustration includes a circumscribed equilateral triangle. in the original, the triangle and circle are composed of solid lines. the form given here is an approximation. one son incomprehensible. 3 /hb:shin /hb:aleph hb:mem. one father 1- 2. one mother incomprehensible. incomprehensible. fig. i- the trinity unmanifest. 171 the following illustration includes a circumscribed equilateral triangle with solid rays extending to nearly the center. in the original, the triangle and circle are co

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e magical hour of tafrac, under the dominion of the great angel of mercury hb:lamed hb:aleph hb:peh hb:resh. on wednesday, may 13, 1896, this hour tafrac occurs between 8h. 32' p.m. and 9h. 16, when mercury is in 17 gemini on the cusp of seventh house slightly to south of due west. moon going to mars sic should be with mercury 14 gemini mercury to neptune, mercury 150 saturn.1 "of the form of the circle to be employed" illustration on page 171 described "diagram 59. the circle of art" 1 weh note: this data contains typographic errors from the first edition. this is a duodecagram (twelve sided regular figure. it is oriented with a vertex to top and all diagonal chords are drawn, except those which would cross the exact center of the figure. each vertex surmounts a small ring-bordered disk

e center of the n-sw chord, the letter "d; in two circles at the intersections of the s-ne chord with the w-se and e-nw chords "e; symmetrically to either side of the n-se and e-sw chord intersection, parallel to the s-ne chord, two circles with "g; in the center of the figure, a circumscribed equilateral triangle, base parallel to the n-sw chord, with "f" inside. there is a tangent, large ringed circle outside at the ne vertex, point of tangency obscured by the smaller ringed circle of that vertex. there is an equilateral triangle circumscribed within, base parallel to the tangent afore mentioned. there is an "a" within the apex of this triangle, top to apex direction. below the "a, within the triangle, is the sigil from page 170, oriented as the "a. the magical figures of mercury are to

angle circumscribed within, base parallel to the tangent afore mentioned. there is an "a" within the apex of this triangle, top to apex direction. below the "a, within the triangle, is the sigil from page 170, oriented as the "a. the magical figures of mercury are to be drawn in yellow-orange chalk upon the ground as shown. at the quarter where the spirit is to appear is drawn a triangle within a circle: at its points are to be placed three vessels burning on charcoal the incense of mercury. about the great circle are disposed lamps burning olive oil impregnated with snake-fat. c is the chair of the chief operator. d is the altar, e e are the pillars, and g g handy and convenient tables whereon are set writing materials, the ingredients for the hell-broth, charcoal, incense &c, all as may

s of art. v.h. fra: i.a" assistant magus of art. v.h. fra: ae.a" magus of the fires. v.h. fra: d.p.a.l" magus of the waters. the duties of the magus of art will be to perform the actual processes of invocation: to rule the assistants and command them all. the assistant magus of art shall act as kerux in the circumambulations; he shall preside over the brewing of the hell-broth in the midst of the circle: he shall repeat such invocations as may be necessary at the command of the magus of art: and he shall prepare beforehand the place of the working. the magus of fires shall preside over all magical lights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire u

ll of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of hcoma,5 and by the names empeh arsel gaiol,6 i consecrate ye to the service of the magic of light! he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, ev

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sses this little book, a translation from the french translation of the german original into the pretty broken english of madame de steyer. it was this book which first made your reviewer aware of the existence of a secret mystical assembly of saints, and determined him to devote his whole life, without keeping back the least imaginable thing, to the purpose of making himself worthy to enter that circle. we shall be disappointed if the book has any less effect on any other reader. the perusal of the notes may be omitted with advantage. n. the buddhist review. quarterly. 1"s" unwilling as i am to sap the foundations of the buddhist religion by the introduction of porphyry's terrible catapult, allegory, i am yet compelled by the more fearful ballista of aristotle, dilemma. this is the two-ha

t rule thee, for thou art everywhere; lo! though i hunt thee across the blue heavens as a lost comet, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 8. o thou unity of all things: as the lightning that lurketh in the heart of the thunder, so art thou, o god my god. i cannot search thee, for thou art everywhere; lo! though i wed the flaming circle to the enshrouded square, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 9. o thou unity of all things: as the earth that holdeth all precious jewels in her heart, so art thou, o god my god. i cannot spoil thee, for thou art everywhere; lo! though i burrow as a mole in the mountain of chaos, there still shall i 53 find thee, thou uni

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in him and his seed even for ever and for ever. liber lxv. cap. v 4 illustration facing page 4 partially described: this is an ornamented diagram of the tree of life, from tipheret downward. at the bottom of the figure is a solid line, below it the words "probationer liber lxi and lxv [in certain cases ritual lxxviii" above this line, to the left "porta, and to the right "portae. a triple ringed circle rests on this base line, for malkut. arched between the rings at the bottom "ritual dclxxi" written within the circle are the words "the four powers of the sphinx neophyte. liber vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these words "control of the astral plane. this path connects to the circle representing yesod. extend

line, for malkut. arched between the rings at the bottom "ritual dclxxi" written within the circle are the words "the four powers of the sphinx neophyte. liber vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these words "control of the astral plane. this path connects to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to the circle representing hod. extending at an angle from the circle of malkut to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arch

he circle of malkut to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arched between its rings at the bottom and the following words written inside "posture hatha yoga control of breathing. zelator liber ccxx the forging of the magic sword" extending upward from the circle of yesod is the path of samekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice equivalent to ritual dclxxi. this path co

d is the path of samekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice equivalent to ritual dclxxi. this path connects to the circle representing hod. extending at an angle from the circle of yesod to the right is the path of tzaddi (as crowley considered at this time, with these words "meditation practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "th

se words "meditation practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dcclxxvii gana yoga control of speech practicus. liber xxvii the casting of the magic cup" extending horizontally to the right from the circle of hod is the path of peh, with these words "ritual& meditation practice to destroy thoughts. this path connects to the circle representing netzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues on to the circle representing tipheret. exten

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he temples, and had a long conversation with sri swami swayam prakash nanda maithila; and then after three days' sojourn there journeyed to agra "i saw the taj. a dream of beauty" he writes "with appallingly evil things dwelling therein. i actually had to use h.p.k. formula! the building soon palls; the aura is apparent, and disgust succeeds. but the central hall is of strained aura, like a magic circle after banishing" at agra p. met astrologer and geomancer munshi elihu bux; who told him that by looking hard at a point on the wall constantly and without winking for many days he would be able to obtain an hypnotic power even to deadly and hostile current of will. on the 16th p. left agra and went to delhi, and there on the 23rd he was joined by d. a, and these two with their companions on

alpha epsilon sigma alpha epsilon iota, an inalienable dower of hell; it was certain to reproduce itself in some- to god be the thanks if not in all- future visions. i had seen, for instance, in one of my states of ecstasy, a luminous spot on the firmament, a prismatic parhelion. in the midst of my delight of gazing on it, it had transferred itself mysteriously to my own heart, and there became a circle of fire, which gradually ate its way until the whole writing organ was in a torturous blaze. that spot, seen again in an after-vision, through the memory of its former pain instantly wrought out for me the same accursed result. the number of such remembered faggots of fuel for direful suggestion of course increased proportionally to the prolonging of the hasheesh life, until at length there

as no better material than dull ochre. so we need not be surprised if the unity of subject and object in consciousness which is samadhi, the uniting of the bride and the lamb which is heaven, the uniting of the magus and the god which is evocation, the uniting of the man and his holy guardian angel which is the seal upon the work of the adeptus minor, is symbolized by the geometrical unity of the circle and the square, the arithmetical unity of the 5 and the 6, and (for more universality of comprehension) the uniting of the lingam and the yoni, the cross and the rose. for as in earth-life the sexual ecstasy is the loss of self in the beloved, the creation of a third consciousness transcending its parents, which is again reflected into matter as a child; so, immeasurably higher, upon the pl

canonical numbers are 2,368 (iesous christos, 1,480 (christos) and 888 (iesous, numerous other numbers also occur but most hinge on these three. here is an example. 888, 1,480 and 2,368 are to each other in the ration of 3, 5 and 8. 358 is numerically equal to messiah, and 358 1/2 x 6= 2,151 which is again a symbol of the hebrew messiah. alpha 339 and omega= 2,152; and a hexagon described round a circle having a circumference of 2,151 has a perimeter of 3,368. 2,151 also is the sum of 1,480 (christos) and 671 (thora the bride. a vesica 358 board is 620 long, and 620 is the value of kether, etc, etc (see p. 124. this book is a veritable model of industry and research, but in spite of an excellent index, and index in the ordinary sense is almost out of place in a work of so complicated a cha

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wn the winding clefts and creeks: from hideous mouths their venom boils. but palamede their fury 'scapes, their malice by his valour foils, climbing aloft by bays and capes of rock and ice, encounters oft the loathly sprites, the misty shapes of monster brutes that lurk aloft. o! well he works: his youth returns his heart revives: despair is doffed 49 and eager hope in brilliance burns within the circle of his brows as fast he flies, the snow he spurns. ah! what a youth and strength he vows to the achievement of the quest! and now the horrid height allows his mastery: day by day from crest to crest he hastens: faster fly his feet: his body knows not rest, until with magic speed they ply like oars the snowy waves, surpass in one day's march the galaxy of europe's starry mountain mass "now"

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vel jvgorvm. 0 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath

star, nor yonder lightning, the fire of earth is quenched; 61 from him,29 who alone shines, all else borrows its brightness. the whole world bursts into splendour at his shining. and again in maitr yana, 6. 24. when the darkness is pierced through, then is reached that which is not affected by darkness; and he who has thus pierced through that which is so affected, he has beheld like a glittering circle of sparks brahman bright as the sun, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. 27 brihad ranyaka upanishad, 4. 3-4. 28 these refer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (t

ges, speak of the s khya and the yoga as different; he who is duly established in one obtaineth the fruits of both. that place which is gained by the s khyas is reached by the yogis also. he seeth, who seeth that the s khya and the yoga are one.37 or, in other words, he who understand the equilibrium of action and renunciation (of addition and subtraction) is as he who perceives that in truth the circle is the line, the end the beginning. to show how extraordinarily closely allied are the methods of yoga to those of magic, we will quote the following three verses from the bhagavid-g ta, which, with advantage, the reader may compare with the citations already made from the works of abramelin and eliphas levi. when the mind, bewildered by the scriptures (shruti, shall stand immovable, fixed

t ankle showing above and the symbol extending below the ankles: a dark disk with four petals created by the intersection of to vesicas, one horizontal and the other vertical. the area of intersection is white, the petals outside each have a radial rib which stops at the arc of the intersection of the vesicas. there is an upright equilateral black triangle in the center of the intersection, small circle with central dot inside that. svadisthana is placed at the lower pelvis, shown just above the crossed ankles. it is not in a circle or disk, but is composed of three intersecting vesicas forming a curved sided hexagonal shape with "points" to top and bottom. the intersections of adjacent vesicas form white spaces of three arcs. the combined intersection of all vesicas forms an area of disti

is, shown just above the crossed ankles. it is not in a circle or disk, but is composed of three intersecting vesicas forming a curved sided hexagonal shape with "points" to top and bottom. the intersections of adjacent vesicas form white spaces of three arcs. the combined intersection of all vesicas forms an area of distinct color with a dark, vertical and linear hexagram. there is a small white circle with center point in the midst of this. manipura is placed at the center of the abdomen. it is contained in a 20- pointed white star, outline only and giving the appearance of a ring. within this is a black disk. within the black disk is a figure constructed of five intersecting vesicas, in a similar fashion to the description for the svadisthana but forming a curved sided decagonal shape w

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irit single, he in every vein shall tingle. sense and sorrow to the devil! 34 mingle in the laughing measure, hand and lip to breast and thigh! in enthusiastic pleasure grasp the solitary treasure! laughs the untiring ecstasy! sisters! sisters! raise your voices in the inspired divine delight! now the sun sets; now the choice is who rebels or who rejoices, murmuring to the mystic night. io! evoe! circle splendid! dance, ye maids serene and subtle! clotho's task is fairly ended. atropos, thy power is ended! ho, lachesis! ply thy shuttle! weave the human dance together with the life of rocks and trees! let the blue delirious weather bind all spirits in one tether, overwhelming ecstasies! io! evoe! i faint, i fall, swoon in purple light; the grape drowns my spirit in its thrall. love me, love

ALEISTER CROWLEY EQUINOX EQ I 6

a. a. the review of scientific illuminism an. vii vol. i. no. vi. sun in libra september mcmxi o.s "the method of science--the aim of religion" wieland& co. 3 great james street, gray's inn london, w.c. printed by turnbull and spears. edinburgh contents page editorial 1 liber x 3 liber xvi 9 liber xc 17 liber clvi 23 liber cc 29 liber ccclxx 33 three poems for jane cheron. by aleister crowley 41 circle. by ethel archer 52 the electric silence 53 song 66 the scorpion. by aleister crowley 67 the earth. by francis bendick 108 sleep. by ethel archer 112 the ordeal of ida pendragon. by martial nay 113 the autumn woods. by victor j. i. neuburg 149 the dangers of mysticism 153 the big stick. by john yarker, e. whineray, aleister crowley, etc. 160 special supplement the rites of eleusis 1["the ne

ed up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss, and the next link of the infinite chain. 36. this chain reaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up. hold thyself in as i am master to accomplish. at

and in the river is the great leviathan that devours men. but before i had come within the sphere of attraction of either of these, suddenly mine eyes were gladdened with a marvellous vision. infinitely far off, as it seemed, a ray of sunlight shot through the saturnine gloom of the skies, and lit the surface of the water. and then i perceived that upon the river there floated, within that small circle of light, an ark, or as it might be, a coffin. then looking up into that pierced cloud i saw within the light a certain house surrounded by a grove. within, all was dark; yet from it proceeded a ray as silvery as the first ray was golden. and i desired ardently to enter that house. yet, having no wings, the task appeared beyond my human force. then the heavens closed as suddenly as they had

is an eccentricity, a symbol; no more. how can one ever represent a three-dimensional world in two dimensions? only by symbolism. we have acquiesced in the method of the primitives- do you think men and women are really like fra angelico's pictures look to the eye of the untaught? we may one day acquiesce in all the noughts and crosses of nadelmann! it's the same everywhere. i draw a curve and a circle and a waggle up and down; and everybody who can read english is perfectly satisfied that i mean that placid ruminant, female, herbivorous, and lactiferous, to which we compare our more domesticated courtesans and our less domesticated policemen. so being is not in form; it is however only to be understood through form. hence incarnations. the universe is only a picture in the mind of the fa

ALEX SANDERS THE KING OF THE WITCHES

and bound. had the author not been known as the popular editor of a pharmaceutical newspaper and an authority on all matters connecting with pharmacy "the chronicles" would have proved an excellent monument to his memory; unfortunately mr wootton died before his book left the publisher's hands. e. whineray, m.p.s. isalex sanders with his crystal maxine blesses her athame tarot cards the witches' circle. maxine beside the altar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key

always ready for a rough-and-tumble. today the yard door was open and the dog. was not there. granalways.preferred people, even relatives, to knock, but the small boy forgot this and walked right in through the back door. the sight that met his eyesinthe kitchen dumbfounded him. an old, old :woman, with wrinkled belly and match-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 f

h, 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 about to be slaughtered. the old lady bent down and picked up a small sickle-shaped knife from the edge of the circle surrounding her 'i'm going to make sure that you never tell another living soul what you have seen this day' she whispered 'if you so much as breathe one word of it, i'll kill you 'i won't, gran, honest i won't' cried the boy, cowering before her 'bend over' she said, and forced his shoulders towards his knees. there was a searing pain and the boy felt blood trickle down from his scrotum 'y

poke of the power of healing learnt by the witches, and of the stupendous ignorance of non-believers who preferred to suffer rather than be cured by a witch 'you, too, may be persecuted' she warned 'which is why you must work in secret, as i have done ever sincemy grandmother taught the magic to me as a child' she sat him in her best armchair beside the black lead grate while she cleared away the circle with its strange designs and started making the tea. alex looked cautiously round the large well-furnished kitchen. over the mantelpiece was draped a red chenille cloth fringed with tiny bobbles and there were others on the deal welsh dresser and the tea table. now that the circle had been removed together with the brassbowls and other strange objects, there was nothing to show that this wa

s of snowdon. as a 17 girl she had belonged to a coven of four witches who were ardent chapel-goers-in bethesda anyone who missed a service without good reason was ostracized by the other residents. at night the coven used to climb part-way up the mountain to a small lake reputed to have belonged to witches since the middle ages. stepping-stones led to the small island in the centre which was the circle where they performed their rituals, and in the inky black waters they studied the moon's reflections and conjured up the future. when he was nine, alex was allowed to take part in his first full-moon ceremony. gran had no difficulty in persuading his mother to part with him for the night, for she was delighted with the progress he had made in welsh and grateful to her mother for having taug

ALEXANDRIAN BOOK OF SHADOWS OCCULT

: saturday. flowers: nightshade, rose. trees: pine, cypress. yew. animals: dog, elephant. bird: owl. metal: lead. colours: black, grey, violet. luck is believed by witches to work both ways, e.g.butied treasure presents danger to the finder if protective wishes or curses were buried with pisite features: message board email atho the laws the old law the redes various aphorisms the 8 wiccan tenets circle casting circle opening circle closing consecration consecration of sword or athame consecrating other working tools initiations charge to new initiates first degree initiation ritual second degree initiation ritual legend of the descent of the goddess third degree initiation ritual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of t

icca, to advise and help in their troubles. the wicca should give due worship to the gods and obey their will, which they ordain, for it was made for the good of wicca as the worship of the wicca is good for the gods. for the gods love the brethren of wicca. 3. 4. as a man loveth a woman by mastering her, 5. so should the wicca love the gods by being mastered by them. and it is necessary that the circle which is the temple of the gods, should be truly cast and purified. and that it may be a fit place for the gods to enter. 6. 7. and the wicca shall be properly prepared and purified to enter into the presence of the gods. with love and worship in their hearts, they shall raise power from their bodies to give power to the gods. 8. 9. as has been taught of old. for in this way only may men ha

n them in ink before consecrating them and wash it off immediately afterwards. 75. 76. let the colours of the hilts tell which is which. 77. do not engrave them lest they cause discovery. conduct ever remember ye are the hidden children of the goddess so never do anything to disgrace them or her. 78. 79. never boast, never threaten, never say you would wish ill of anyone. if any person not in the circle, speak of the craft, say "speak not to me of such, it frightens me 'tis evil luck to speak of it" 80. for this reason, the christians have their spies everywhere. these speak as if they were well affected to us, as if they would come to our meetings, saying "my mother used to worship the old ones. i would i could go myself" 81. 82. to such as these, ever deny all knowledge. but to others, e

(for example, in law 60, i use the word 'arraigned. sheba gives 'engained, which makes no sense (that we know of. however 'engined (meaning tortured) makes more sense in context than 'arraigned. did alex sanders mis-correct the 'engained' error? l the wiccan redes bide the wiccan redes ye must, in perfect love and perfect trust; live ye must and let to live, fairly take and fairly give; form the circle thrice about, to keep unwelcome spirits out; bind fast the spell every time, let the words be spoke in rhyme. soft of eye and light of touch, speak ye little, listen much; deosil go by waxing moon, sing and dance the witches' rune; widdershins go by waning moon, chant ye then a baleful tune; when the lady's moon is new, kiss hand to her times two; when the moon rides at peak, heart's desire

rust humility tolerance notes l these have become common knowledge in neopaganism, at least in ottawa. they don't seem to be part of the gardneroid stream originally, but some gardneroid traditions have adopted them. l traceable sources include sybil leek's the complete art of witchcraft (the only published source known to me) and the wiccan church of canada (or so i have been told) l casting the circle needs: altar, 2 altar candles, water bowl, salt dish, pentacle, censer, athame, bell; presence lamp; 4 quarter candles; sword (optional, candle snuffer (optional) let all be fit to enter into the presence of the gods. start in the dark. ritual leader waits until it feels like time to begin, then rises: lighting of the candle: r: i light this candle (lights presence lamp) in the name of that

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ss of a human being into something greater and vaster in the following words "when all the race is perfected alike as man, that is; all tended to mankind, and, man produced, all has its end thus far; but in completed man begins anew a tendency to god. prognostics told man's near approach; so in man's self arise august anticipations, symbols, types of a dim splendour ever on before in that eternal circle life pursues. for men begin to pass their nature's bound, and find new hopes and cares which fast supplant their proper joys and griefs; they grow too great for narrow creeds of right and wrong, which fade before the unmeasured thirst for good: while peace rises within them ever more and more. such men are even now upon the earth serene amid the half-formed creatures round who should be sav

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

tral situation that out of present anxieties and worries may grow confidence and peace, and out of violent action and interaction there may be elaborated tranquility. it is possible to reach a point where naught that occurs can ruffle the inner calm; where the peace that passeth understanding is known and experienced, because the consciousness is centred in the ego, who is peace itself, being the circle of the buddhic life; where poise itself is known and felt, and equilibrium reigns because the centre of the life is in the ego, who is in essence balance; where calm rules unruffled and unshaken, because the divine knower holds the reins of government, and permits no disturbance from the lower self; where bliss itself is reached that is based, not on circumstances in the three worlds, but o

, and the life thereby influenced and regulated. the whole question of the study of sound and of words, sacred or otherwise, has to be taken up by applicants for initiation. this is something which must be faced more strenuously by all eventuating occult groups. rule 8. when the disciple nears the portal, the greater seven must awaken and bring forth response from the lesser seven upon the double circle. this rule is a very difficult one, and one which holds in it the elements of danger for the man who undertakes too early to tread the final path. literally it can be interpreted thus: the would-be initiate must develop somewhat the vibration of the seven head centres, and thus sweep into increased vibratory activity the seven centres in the body upon the etheric plane; affecting also, thro

knowledge can be stored up for use. the applicant who misuses knowledge, who indulges in such practices as "breathing for development" or concentrating upon the centres, will inevitably fail in his endeavor to reach the portal, and will pay the price in his body by the appearance of insanity, of neurasthenic conditions, and various physical ills. rule 9. let the disciple merge himself within the circle of his other selves. let but one colour blend them and their unity appear. only when the group is known and sensed can energy be wisely emanated- 118- initiation, human and solar copyright 1998 lucis trust one thing all disciples and applicants for initiation have to do is to find that particular group of servers to which they belong on the inner plane, to recognise them upon the physical p

y. they are somewhat on the line of an old catechism, and used to be recited by the participants in the lesser mysteries before they passed on into the- 122- initiation, human and solar copyright 1998 lucis trust greater. what seest thou, o pilgrim? lift up thine eyes and tell what thou beholdest. i see a ladder, mounting within the vault of blue, its feet lost sight of in the mists and fogs that circle round our planet. where standest thou, o pilgrim? on what are placed thy feet? i stand upon a portion of the ladder, the fourth division well nigh mounted; its latter part stretches before me into the darkness of a stormy night. beyond that sphere of utter gloom i see the ladder rise again, radiant and glowing in its fifth division. what marks those portions which you thus describe as separ

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e mighty one "let now the work proceed. let the builders of the air continue with the plan" the deva-lord and builders upon the plane of air worked with the forms within that sphere which is reckoned mainly theirs. they wrought for union, each in his group assigned. the moulds grew fast beneath their hands. the sacred plane of juncture, the fourth great plane, became the sphere within the greater circle which marked the goal for man "aum" said the mighty one, he breathed forth to the fifth, the plane which is the burning-ground, the meeting place for fire. this time a cosmic note is heard beneath the sound systemic. the fire within, the fire without, meet with the fire ascending. the guardians of the cosmic fire, the devas of fohatic heat, watched o'er the forms that formless stood, waitin

the moment of achievement is attained. proceedeth the work anew. creation moveth on its way, while waxeth the light within the cavern. stanza vii riseth the cave of beauty rare, of colour iridescent. shineth the walls with azure tint, bathed in the light of rose. the blending shade of blue irradiates the whole and all is merged in gleaming. within the cave of iridescent colour, within its arching circle, standeth the fivefold one demanding further light. he struggleth for expansion, he wrestleth towards the day. the five demand the greater sixth and seventh. the surrounding beauty meeteth not the need. the inner warmth sufficeth but to feed the urge for fire. the lords of flame look on; they chant aloud "the time is come, that time for which we wait. let the flame become the fire and let t

growing light. blue to the green is added and completion quick is seen. the vibration of the third is added to the one. blue to the orange blends, and in their wise admixture is seen the stable scheme. to the yellow and the red, to the purple and the ultimate is the vibration of the seventh adjusted as the primary. each of the seven lords, within their seven schemes, adjusted to the second karmic circle, merge their migrating spheres and blend their myriad atoms. the forms through which they work, the lesser million spheres, the cause of separation and the curse of the asuras, shatter when sounds the sacred word within a point in time. the life logoic surges out. the streams of colour melt together. the forms are left behind, and parabrahm stands complete. the lord of the cosmic third utte

came the centre of cosmic dissonance. stanza xi the wheel of life turns within the wheel of outer form. the matter of fohat circulateth, and its fire hardeneth all the forms. the wheel that is not glimpsed moveth in rapid revolution within the slower outer case, till it weareth out the form. the forty-nine fires burn at the inner centre. the thirty-five circulating fiery vortices extend along the circle of the periphery. between the two passeth in ordered sequence the various coloured flames. the great triangles in their just arrangement hold hid the secret of the wheel of life. the cosmic fire radiates as directed from the second sphere, controlled by the ruler of the merging ray. the cohorts of the third encircling sphere in varied ranks mark out the lesser threes. the wheel of life stil

as a prison; and he can escape from an environment which he has utilised for the gaining of experience and as a battle ground between the pairs of opposites. the sheath or form of whatever kind then automatically disintegrates. iv. rotary motion and symbolism every rotating sphere of matter can be pictured by using the same general cosmic symbols as are used for the portrayal of evolution. 1. the circle. this stands for the ring-pass-not of undifferentiated matter. it stands for a solar- 90- a treatise on cosmic fire copyright 1998 lucis trust system or the body logoic, viewed etherically; it stands for a planet or the body of a heavenly man viewed etherically; it stands for a human body, viewed likewise, etherically and it stands for them all at the prime or earliest epoch of manifestatio

ALICE A BAILEY05 THE LIGHT OF THE SOUL

dergone and the entire lower nature is passed through the fire. this is the first meaning and the one with which the aspirant is most concerned. it is called forth when he can, from his heart, send forth the call for fire, embodied in the words "i seek the way; i yearn to know. visions i see, and fleeting deep impressions. behind the portal, on the other side, lies that which i call home, for the circle hath been well-nigh trod, and the end approacheth the beginning. i seek the way. all ways my feet have trod. the way of fire calls me with fierce appeal. naught in me seeks the way of peace; naught in me yearns for earth. let the fire rage, the flames devour; let all the dross be burnt; and let me enter through that gate, and tread the way of fire" the breath of god is felt as the cleansing

o forms are seen within its points, the way is clear. when the triangle encloses naught but light, the path is freed for the passing of the pilgrim. when within the aura of the pilgrim the many forms die out and colours three are seen, then the road is freed from that which might obstruct. when thoughts call not to forms and when no shadows are reflected, the thread provides a way direct from the circle to the center. from that point of rest, no return is possible. the term of necessary experience in the three worlds is at an end. no karma then can draw the freed spirit back to earth for further lessons, or the working out of prior causes. he may, however, continue or resume his work of service in the three worlds, without ever really leaving his true home in the subtler realms and higher

ove, so below" 4. through perfectly concentrated meditation in the head. this carries on automatically the increased stimulation and awakening of the centres up the spine, five in number, arouses the sixth centre, the one between the eyebrows, and in time reveals to the aspirant, the exit at the top- 162- the light of the soul copyright 1998 lucis trust of the head, which can be seen as a radiant circle of pure white light. this begins as a mere pin point and passes through various stages of increasing glory and radiant light until the portal itself stands revealed. more along this line is not permissible. this light in the head is the great revealer, the great purifier, and the medium whereby the disciple fulfills the command of the christ "let your light shine" it is the "path of the jus

increasing glory and radiant light until the portal itself stands revealed. more along this line is not permissible. this light in the head is the great revealer, the great purifier, and the medium whereby the disciple fulfills the command of the christ "let your light shine" it is the "path of the just which shineth ever more and more until the perfect day" it is that which produces the halo or circle of light seen around the heads of all the sons of god who have come or are coming into their heritage. through this light, as patanjali here points out, we become conscious of that which is subtle, or of those things which can only be known through a conscious use of our subtle bodies. these subtle bodies are the means whereby we function upon the inner planes, such as the emotional or astr

by wind, by air and by darkness. wherein living creatures, having been allotted a long and grievous length-of-life, feeling the misery incurred as the result of their own karma, are born" comment here is needless. in connection with the second plane, the astral, reference is made to the fact that the stars (the lives, on that plane are "driven by the wind as cows are driven by the ploughman in a circle around the threshing floor" and that they are "regulated by the steady impulsion of the wind- 164- the light of the soul copyright 1998 lucis trust we have here a wonderful picture of how all lives are driven by the force of their desires on the wheel of rebirth. vyasa notes that the mind world is peopled by six groups of gods (the six groups of egos and their six rays, the six subrays of t

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

of all things, the anima mundi, the underlying consciousness. in dealing with the triplicities so often used when speaking of deity, such as spirit, soul, and body, life, consciousness, and form, it is of value to remember that they refer to differentiations of the one life, and that the more of these triplicities with which one can familiarise oneself the more one will be in rapport with a wider circle of men. but when one is dealing with things occult and subjective, and when the subject about which one writes deals with the undefinable, then difficulty is encountered. it is no difficult matter to describe a man's personal appearance, his clothing, his form, and the things with which he is surrounded. language suffices satisfactorily to deal with the concrete and with the world of form

tly at this time is that (perhaps unconsciously to the physical brain) a man will shoulder a great amount of experience, and undertake the working out of an abnormal amount of responsibility in one particular life, in order to free himself for service and chelaship in a later life. he works then at the equipping of himself for the next life, and at the patient performance of duty in his home, his circle of friends, and his business. he realises that from the egoic standpoint one life is but a short matter and soon gone and that by study, intelligent activity, loving service, and patient endurance, he is working out of those conditions which are preventing his prompt acceptance in a master's group. a master also studies the condition of an aspirant's physical body and of the subtler bodies

y of the spiritual man, and comes directly from the monad, via the soul. up to the third initiation however, all that the disciple needs to grasp is that the will aspect of the soul should control the personality, via the mental body to the head centre. when this is the case the thousand-petalled lotus begins to function. the line of this stream of force is: monad. atma. spiritual will. the inner circle of petals in the egoic lotus, the will petals. the mental body. the head centre in the etheric body. the nervous system and brain. 2. that of love-wisdom, through the medium of the heart centre. this centre, when awakened, leads to that expansion of consciousness which initiates a man into his group life. he loses the- 115- a treatise on white magic copyright 1998 lucis trust sense of separ

hite magic copyright 1998 lucis trust sense of separateness, and finally emerges into the full light of realisation a realisation of unity with his own indwelling god, with all humanity, with all souls in all forms of nature, and so with the oversoul. this force stream comes likewise from the monad, via the soul, and its line is as follows: monad. buddhi. spiritual love. the intuition. the second circle of petals in the egoic lotus, the love petals. the astral body. the heart centre. the blood stream. in the little evolved man, this force stream simply passes through the heart centre direct to the solar plexus and expends its two aspects of vital life and of soul quality, one energising the blood stream and the other awakening the solar plexus centre. this then becomes the dominant factor

y, and in things separative and selfish. 3. that of active intelligence, or the energy which animates the form aspect, and which creates forms in line with the subjective purposes of the presiding intelligence god or man, human or divine. this also proceeds from the third aspect of the monad, and the line of its contact is: monad. manas. spiritual intelligence. the higher mind. the third or outer circle of petals in the egoic lotus, the knowledge petals. the etheric body as a whole, as it pervades the dense physical body. the throat centre. the cells of the body. in the little evolved man, as in the case of the second aspect and its unfoldment, the energy simply passes through the throat centre and goes directly to the sacral centre, and thus brings into activity the generative processes a

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

then, of the aspects of appearance quality purpose or life, results in an abstraction from the appearance, and therefore the end of phenomenal existence. ponder on the simple arrangement of these signs, for they portray your life and progress: unevolved man .o o o. appearance, quality, life. disciple .o o .o.appearance quality .life. initiate .o..o o.appearance. quality life. finally. within the circle of infinity. this is true of the human being, of the christ in incarnation; it is equally true of the cosmic christ, of god incarnate in the solar system. in the system a similar fusion and blending is going on, and the separated aspects are entering into an evolutionary relationship, resulting in an eventual synthesis of appearance and quality, and then of quality and purpose. it might be

power. behind the central sacred sun, hidden within its rays, a form is found. within that form there glows a point of power which vibrates not as yet but shines as light electric. fierce are its rays. it burns all forms, yet touches not the life of god incarnate. from the one who is the seven goes forth a word. that word reverberates along the line of fiery essence, and when it sounds within the circle of the human lives it takes the form of affirmation, an uttered fiat or word of power. thus there is impressed upon the living mold the thought of (the hidden, inexpressible ray name) let dynamic power, electric light, reveal the past, destroy the form that is, and open up the golden door. this door reveals the way which leads towards the centre where dwells the one whose name cannot be hea

fect flower. let the word that heals the form go forth. that secret word that then must be revealed. quality..the power to save. 5. salvation, light, and love, with the magnetic power of god, produce the word of wisdom. send forth that word, and lead the sons of men from off the path of knowledge on to the path of understanding. quality..wisdom. 6. within the radius of the love of god, within the circle of the solar system, all forms, all souls, all lives revolve. let each son of god enter into this wisdom. reveal to each the oneness of the many lives. quality..expansion or inclusiveness- 47- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the third ray, which is one that has a very long cycle, having been in manifestation since a.d. 1425, has a dir

ion desire. give what is needed to the seeker. quality..the dual aspects of desire. 3. lower the thread. unfold the way. link man with god. arise. quality..power to reveal the path. 4. all flowers are thine. settle the roots in mud, the flowers in sun. prove mud and sun, and roots and flowers are one. quality..power to express divinity. growth. 5. roll and return, and roll again. cycle around the circle of the heavens. prove all is one. quality..the harmony of the spheres. 6. colour the sound. sound forth the colour. produce the notes and see them pass into the shades, which in their turn produce the sounds. thus all are seen as one. quality..the synthesis of true beauty. this instruction on the rays is of deeper significance than can as yet be comprehended. careful systematic study and a

l in number. they are in the nature of an attempt to see if it will be possible eventually to externalise the groups gathered around a master on the inner planes. these groups of accepted disciples on the inner side are sensitive organisms, and each member of these circles gathered around a master is aware of that which concerns his fellow disciples' spiritual unfoldment, within the radius of the circle in which he finds himself. these small outer attempts at a tentative duplication are in an embryonic condition as yet. it is a test and a trial effort, and may fail. the members of these tiny outer groups (whose membership and grouping are known only to those who form part of them) have to be willing to be instructed and developed as group units, with the other members of their group aware

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

here all those scattered rays should meet convergent in the faculties of man. when all the race is perfected alike as man, that is; all tended to mankind, and, man produced, all has its end thus far: but in completed man begins anew a tendency to god. prognostics told man's near approach; so in man's self arise august anticipations, symbols, types of a dim splendour ever on before in that eternal circle life pursues. for men begin to pass their nature's bound, and find new hopes and cares which fast supplant their proper joys and griefs; they grow too great for narrow creeds of right and wrong, which fade before the unmeasured thirst for good: while peace rises within them ever more and more. such men are even now upon the earth, serene amid the half-formed creatures round who should be sa

we are told, he functioned as a man in the daily life of the carpenter's shop and in the home with his parents. this home life constituted the test to which he was subjected, and its importance cannot be overrated. does it sound blasphemous to say that had he failed in this immediate duty, the rest of his work would have been abortive? if he had not succeeded in demonstrating divinity in the home circle and in the little town where his lot was cast, is it not possible that he would never have functioned as the world saviour? he came to reveal to us our humanity as it could be, and will be, when we have finished with the long journey to bethlehem. this constituted the uniqueness of his mission. christ lived quietly in his home with his parents, undergoing that most difficult experience of

the world and the kind of work which are required in order to enable us to take the next step forward upon the path of discipleship, the next step to god. until aspirants grasp this essential fact and happily settle down to a life of service and of giving lovingly in their own homes, they can make no progress. until the path of life is trodden, happily, silently and with no self-pity in the home circle, no other lesson or opportunity will be given. many very well-meaning aspirants need also to understand that they themselves are responsible for many of the difficulties which they encounter. puzzled as to why they seem to evoke so much antagonism from those around them, they complain of meeting with no sympathetic response as they attempt to lead the spiritual life, to study, read and thin

identify himself with multiplicity when he embraced in his consciousness, as god, the larger synthesis. pope, in his famous essay on man, sensed this, and expressed it in words familiar to all of us "god loves from whole to parts, but human soul must rise from individual to the whole. self-love but serves the virtuous mind to wake, as the small pebble stirs the peaceful lake; the centre moved, a circle straight succeeds, another still, and still another spreads; friend, parent, neighbour, first it will embrace; his country next; and next all human race; wide and more wide, th' o'erflowings of the mind take every creature in, of every kind; earth smiles around, with boundless bounty blest, and heaven beholds its image in his breast" then the devil leaves him. he could do no more, and chris

ary copyright 1998 lucis trust but the important point is not his death, though that was climactic in the evolutionary process, but the subsequent resurrection, symbolising as it did the formation and the precipitation upon earth of a new kingdom in which men and all forms would be free from death a kingdom of which the man released from the cross should be the symbol. we thus complete the entire circle, from the man in space, with arms outspread in the form of a cross, through the sequence of crucified saviours, telling us again and again what god had done for the universe until we arrive at the culminating son of god who carried the symbolism down on to the physical plane, in all its stages. he then rose from the dead to tell us that the long task of evolution had at last reached its fin

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

spiritual laws. this effect produces a blending of energies which is both balancing and, at the same time, impelling. in december, 1935, the energies of capricorn were augmented by the pouring in of forces from a still greater constellation which is to our zodiac what the zodiac is to the earth. this augmentation will take place again in 1942. it must be remembered that, from certain angles, the circle of twelve signs or constellations constitutes a special unity which revolves within our universe of heavens as our planet revolves in the centre of our circle of influences. by means of this augmentation during the coming aquarian zodiacal cycle groups on earth can avail themselves of the tide of capricornian influences which will flow into our radius of registration- 121- a treatise on the

cursions of the human mind in search of knowledge, of reality, of god. some have ended up in a maze of astral phenomena, and must continue their search later when they emerge, chastened, from the depths of the great illusion. others have wandered back into the dark cave of a pronounced materialism, of phenomenalism, and must likewise return and reorient themselves, or rather perhaps, complete the circle, for who shall say that god is here or there, or from what point his vision can be seen? some lose themselves in thought processes and self-induced imaginings, and the vision gets hidden behind a multitude of words, both spoken and written. still others find themselves lost in the clouds of their own devotion and self-awareness, and in the misty speculations of their own minds and desires

spect. these are the three major centres for the advanced man. 4. the throat centre .m ind. the mental aspect and energy. 5. the solar plexus centre .e motion. the astral aspect and energy centre. 6. the sacral centre .p hysical. 7. the centre at base of the spine. life itself. monadic centre. the latter centre is only awakened in its true and final sense at the third initiation. at that time the circle is completed. as was earlier stated, the etheric body is related to the monad and is the exteriorisation of the life aspect. it is the etheric body, with all its seven centres, which is swept into activity when the basic centre is awakened, and the kundalini fire is aroused. it might be of value to students to point out that frequently when a student is under the impression or belief that t

n the personality after it has been somewhat integrated into a functioning entity and is, therefore, becoming slightly responsive to the soul, the directing intelligence. ray one "the love of power must dominate. there must also be repudiation of those forms which wield no power. the word goes forth from soul to form 'stand up. press outward into life. achieve a goal. for you, there must be not a circle, but a line. prepare the form. let the eyes look forward, not on either side. let the ears be closed to all the- 214- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust outer voices, and the hands clenched, the body braced, and mind alert. emotion is not used in furthering of the plan. love takes its place' the symbol of a moving point of light appear

cond ray, the mental body upon the fourth ray, and the physical body upon the sixth ray. this naturally tends to balance or upset the intensity of the first ray vibrations of the personality and soul. it is in the third life of reorientation that he gains the reward for the arresting of his selfish efforts, and aspects of the plan are then revealed to him. ray two"'again i stand; a point within a circle and yet myself' the love of love must dominate, not love of being loved. the power to draw unto oneself must dominate, but into the worlds of form that power must some day fail to penetrate. this is the first step towards a deeper search. the word goes forth from soul to form 'release thyself from all that stands around, for it has naught for thee, so look to me. i am the one who builds, su

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

f that soul contact expressed through the medium of the personality. c. finally, the imaginative fusion of the egoic and personality rays. this constitutes the vertical stage. stage two. the above is followed by group integration and group fusion, carried forward consciously: a. by bringing each group member into conscious rapport through naming and loving. b. by seeing all the group members as a circle of living points of light along with yourself in the circle, but not at the centre of the circle. c. by imagining all these points of light as fusing and blending to make a radiant sun, with rays of light going out towards the four corners of the earth. this constitutes the horizontal stage. stage three. there follows next a careful consideration of group purpose and technique. this techniq

diet. such things differ for each individual. you have necessarily at this stage the vices of your second ray virtues. you suffer from attachment and from a too rapid identification with other people. this can be handled if you stand steadfast as a soul and do not focus as a personality in dealing with people both in your- 103- discipleship in the new age- volume i copyright 1998 lucis trust home circle and in your world service. you need to bear in mind that your relation is with souls and not with temporary forms and so you must live detached from personalities, serving them but living ever in the consciousness of the soul the true sannyasin. carry your meditations forward exclusively in the head, therefore, except for some incidental practice in connection with the spleen (which i will

. these verses do not refer to your recognised lethargy of that you are aware and with it i need not deal. these occult phrases deal with things basic and oft unrecognised. if recognised, they are not adequately appraised. here are the verses "one star shone forth within the dark blue vault of heaven. then another and still another could be seen until around the star were many shining points. the circle of the stars revolved and kept its place and darkness was around on every hand. each star within its tiny orbit kept its place and slow revolved. its contacts with the circle's edge proved adequate"`there is but one great circle' came a voice `not many little spheres. some stars are small and time must feed their flame. some stars are suns and shed their light on every hand. seek out a sun

y of ceremonial order. january 1938 three words i gave to you, my friend and brother, in my last communication. they were: responsibility, sacrifice and comradeship. i urged on you the task of awakening the aspirants by whom you are surrounded to an understanding of their significance. you comprehend them yourself, but they must be exemplified, explained and nurtured in all whom you draw into the circle of group influence as collaborators and cooperators with the plan. responsibility you can shoulder and have always shouldered. sacrifice you have always rendered and understood. your values are sound on this and you want nothing for the separated self. comradeship, you are learning and it is not an easy lesson at any time for first ray souls to master and express. the littleness of the pers

on personalities. it is needed to force issues and determine results (note that phrase) but not to shatter and to hurt. true impersonality must be borne in mind and your personality must note its effect upon other personalities and offset its innate and oft most useful destructive work. 3. ponder on joy, happiness, gaiety and bliss; these release the channels of the inner life and reach in a wide circle many kinds of men. they heal and cleanse the physical body and help you do your work with little effort, a proper sense of values and a detachment which is based on love and not isolation. in closing i would say: i am not dissatisfied with the work which has been done by you and the workers in the field but i call you all to deeper understanding and increased activity. for you, my brother

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

it is only possible to indicate the broad general outlines of the new world religion. the expansion of the human consciousness which will take place as a result of the coming great approach will enable humanity to grasp not only its relation to the spiritual life of our planet, the "one in whom we live and move and have our being" but will also give a glimpse of the relation of our planet to the circle of planetary lives, moving within the orbit of the sun and the still greater circle of spiritual influences which contact our system as it pursues its orbit in the heavens (the twelve constellations of the zodiac. astronomical and astrological investigation has demonstrated this relationship and the influences exerted but there is still speculation and much foolish claiming and interpretati

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

abstraction idealism the devotee. ray vii incantation magic ritual the ritualist. in the aquarian age, as a result of the existing combination of ray influences, humanity enters into an expansion of consciousness which will reveal to him group relations instead of his individual and self-centred personal relations. i would remind you that aquarius is to be found in the upper half of the zodiacal circle and is exactly opposite to leo which is found in the lower half. leo is the sign of individual unfoldment and of the self as self-assertive. this highly individualised sign consummates in aquarius wherein the individual finds full expression through the medium of the group, passing from service to himself and expression of himself as a personality to service of the group and a growing expre

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

y, or to a responsibility. ponder on this. this harmless desire along some line of idealism which confronts them becomes definitely harmful both to themselves and to others, because through this glamour of devotion they swing into the rhythm of the world glamour which is essentially the fog of desire. potent desire along any line, when it obliterates the wider vision and shuts a man within a tiny circle of his own desire to satisfy his sentiment of devotion, is just as hampering as any of the other glamours, and is even more dangerous because of the beautiful colouring which the resultant fog takes on. a man gets lost in a rapturous mist of his own making, which emanates from his astral body and which is composed of the sentimentalising of his own nature about his own desire and devotion t

are subject to revelation through the awakening of the intuition: 1. those on the line of the world saviours. these touch and sense the divine plan and are pledged to service, and to work for the salvation of humanity. they are found expressing different and varying degrees of realisation, stretching all the way from the man who seeks to reveal divinity in his own life and to his immediate small circle (through the medium of the changes and effects wrought in his personal life) to those great intuitives and world saviours, such as the christ. the former is motivated in all probability by some one intuitive crisis which entirely remade him and gave him a new sense of values; the latter can, at will, rise into the world of intuitive perception and values and there ascertain the will of god

ly disorder) can be so modified and changed that a new world and a new race of men can gradually come into being. renunciation and the use of the sacrificial will should be the keynote for the interim period after the war, prior to the inauguration of the new age. students need to remember that all manifestations and every point of crisis are symbolised by the ancient symbol of a point within the circle, the focus of power within a sphere of influence or aura. so it is today with the entire problem of ending the world glamour and illusion which fundamentally lie behind the present acute situation and world catastrophe. the possibility of such a dispelling and dissipation is definitely centred in the two avatars, the buddha and the christ. within the world of glamour the world of the astral

he lower nature and anchor or focus the life of the centres above the diaphragm or in the head. glamour and maya are then increased and for the life in which these exercises are misapplied, the aspirant remains in a static and unprofitable condition. as he breathes in or inhales, he draws the breath from within his own aura, his auric ring-pass-not; he feeds the lower nature and sets up a vicious circle within himself which strengthens day by day until he is completely enmeshed by the glamour and maya which he is constantly establishing and re-establishing. the lower centres are steadily vitalised and become extremely active and the point of tension from which the aspirant then works is found in the personality and is not focussed in relation to the soul; the consciousness of the uniquenes

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

teristic 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 medium, and in this type of seance, the highly intelligent and mentally polarised man or woman will learn nothing, and will probably receive no messages, unless faked. hence, therefore, when it com

ers of petals; nevertheless there is always preserved and recognisably present a triangle, at the very heart of the lotus; always there is the triangle with its communicating point, and to this we give the name, the "jewel in the lotus" you have therefore the following symbolic presentation of the lotus, and you would do well to study it with care. the personality of the man is conditioned by the circle, which is the emanating influence of the lotus, and an interplay is thereby set up. the lotus itself is conditioned by the soul and in its turn conditions the "sphere of influence in the aura of the lotus" thus reaching into and conditioning the personality life. the triangle is conditioned by the spiritual triad, when the antahkarana is built or in process of building, and in its turn firs

central triangle. they will then discover, by direct- 106- telepathy and the etheric vehicle copyright 1998 lucis trust action, when and if mankind is ready for such an experiment of direct control and if it has developed the needed sense of responsibility a responsibility which will produce cooperation. all these three centres can therefore be depicted in the following manner: with the completed circle of the entire energy form, with the central triangle of energies carrying the qualities of the three major rays, and then the point at the centre which stands for the dynamic embodied life. in connection with shamballa, that point is sanat kumara himself; when the right time comes (though the hour is not yet) he will place his representatives as the central points in both the hierarchy and

upon the stream to which the non-initiate gives the name `the light of love" the members of the ashram constitute a united channel for the new energies which are, at this time, entering the world; these energies pour dynamically through the ashram out into the world of men; they stream with potency through the master at the heart of the ashram; they move with "luminous speed" throughout the inner circle; they are stepped down by those who constitute the outer circle, and this is right and good; they are delayed by the beginner and the new disciple from breaking forth into the world of men, and this is not so good. they are delayed because the new disciple has turned his back upon the world of men and his eyes are fastened upon the inner goal and not upon the outer service; they remain fixe

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

rizons and yet today i stand. i will determine for myself the way to go. then onward i will move. i will not travel up and down the land nor turn in space. but onward i will move" there is another revolutionary idea which the esoteric science of astrology brings to its modern and exoteric aspect: in the greater cycle of man's many incarnations, he as is well recognised passes through the zodiacal circle from pisces to aries, thus retrograding through the signs as he follows the sweep or path of the sun's retrogression. this phrase has always disturbed me, but the apparent retrogression, based upon the precession of the equinoxes, is all an integral part of the great illusion. the moment a man begins to emerge out of that illusion and is no longer subject to the glamour and to the effect of

his own axis and in respect and relation to himself, and is all the time the self-centred individual, consecrating all thought, time and service to his own well being and- 85- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust personal interests. but in aquarius, the polar opposite of leo and its sign of consummation, he becomes outgoing; there is no centre or circle of circumscribed influence but only two outgoing lines of energy, pouring from him into the world of men. the self-conscious individual in leo becomes the conscious server in aquarius, and this is well expressed for us in the symbols of these two signs. the aquarian is consecrated to group service and to the welfare of humanity. the average aquarian upon the mutable cross will be, for insta

like a single spear upon his brow instead of the two horns of the scavenging goat. it is interesting to study the three signs in which the animals have horns: aries, the downturned horns of the ram, signifying the coming into manifestation, the involutionary cycle and the experience of the cardinal cross as it expresses the will-to-manifest of god. taurus, the up-turned horns of the bull with the circle below, depicting the push of man, the bull of god, towards the goal of illumination and the emergence of the soul from bondage with the two horns (duality) protecting the "eye of light" in the centre of the bull's forehead; this is "the single eye" of the new testament which makes the "whole body to be full of light" then capricorn, the goat, related particularly and closely to aries, but h

an and these two signs began to influence humanity, and gradually that influence was recognised and the zodiac was then known to have ten signs. the mutable cross dominated, but it was then the tau, for pisces- 96- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust was lacking and only gemini, virgo and sagittarius were evidenced. aries to capricorn marked the circle of experience. 2. in atlantean days, man had become so responsive to the planetary and solar influence that the door of initiation into hierarchical experience was opened and two more signs were added. these two signs were the higher correspondences of leo and virgo and were the polar opposites of these two: aquarius and pisces. their influence became active and effective and thus they form

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 they express spirit and matter and their inter-relation, plus the play of qualitative energies; they bear witness at the same time to the fact that these two are one and are simply the expression of great mutable, and yet fixed and initiated spiritual lives. it is for this reason that the constellation libra occupies a unique place in the great wheel, for it is the energy coming from th

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

looked as if it was three feet across. this bowl was full of water. standing ahead of the crowd and in front of the rock were three figures. they formed a triangle and, to my surprise, the one at the apex of the triangle seemed to me to be the christ. the waiting crowd appeared to be in constant movement, and as they moved they formed great and familiar symbols the cross in its various forms, the circle with the point in the centre, the five-pointed star and various interlaced triangles. it was almost like a solemn, rhythmic dance, very slow and dignified but quite soundless. suddenly, the three figures before the rock stretched out their arms towards the heavens. the crowd froze into immobility. at the far end of the bottle-neck a figure was seen in the sky, hovering over the passage and

ioning in a setting of aristocratic culture and very considerable wealth, fulfilling the round of social activities and obligations, as was the lot of such young ladies, her master came to her. her setting was of the most extreme conservative pattern, her understanding of religion and her allegiance to the church of england was set, rigid and dogmatic. her knowledge of the world outside her small circle of experience was startlingly negligible. this visit of the master was for the purpose of implanting in her physical brain consciousness the essentials of the pattern of her life as it was to unfold. she was strong enough to have knowledge of the program of service to which on the inner plane she was already pledged and consecrated and the essentials of which were the chosen program of her

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

ised and inactive. he is therefore subject to the imbalance of the glandular system, with all its attendant difficulties. his overstimulation or his undevelopment, where the centres are concerned, normally affects the glands, and they in their turn produce character difficulties which necessarily, in their turn, produce environmental problems as well as personality handicaps. it is then a vicious circle, and is all due to wrong direction of force and the inflow of force from one or other of the personality vehicles to its related centre (i.e, the astral force and its relation to the solar plexus, and then the appearance of the problems of health, of character and of influence. over-radiatory activity, through the medium of some centre, attracts attention and the disciple becomes the victim

have no excuse. the law must inevitably work. though much that has happened to the jews originated in their past history and in their pronounced attitude of separativeness and nonassimilability, and in their emphasis upon material good, yet the agents who have brought the evil karma upon them equally incur the retributive aspect of the same law; the situation has now assumed the form of a vicious circle of error and wrong doing, of retribution and revenge, and in view of this the time must come when together the nations will confer upon this problem, and together they will cooperate to bring to an end the wrong attitudes on both sides. all karma of evil nature is solved by the presentation of an accepting will, a cooperative love, a frank acknowledgment of responsibility and a skillful adj

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ermined by ray forces and astrological influences? i have not emphasised them there, even while recognising them as conditioning factors which must receive attention, because i have been dealing with the unnecessary and vast accumulation of imposed difficulties which are not innate in the child or truly characteristic of him, but which are the result of his environment and the failure of his home circle and existing educational agencies rightly to aid him in making his adjustments to life and his period. when there is wise handling from infancy, when the child is regarded as the most important concern of his parents and teachers (because he is the future in embryo, and when, at the same time, he is taught a sense of proportion by right integration into the little world of which he is a par

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

not that the greater light puts out their little light and draws the sparks unto itself. they cannot face the light. they fear its utter truth. they come; they go; again do they return, only again to leave" hold these brothers, who still remain your group brothers though temporarily in pralaya, warmly in your hearts. hold them in love. seek not to bring them aid or draw them back again within the circle of your service. they are at the point where their own souls alone and i, their master, know the right timing of approach. finally, my brothers, one parting word as i close this instruction. the world tension increases and will increase; anxiety grows and there is no sign of its immediate lessening; the darkest hour of human life is upon us and it frequently brings to the earnest disciple t

began to widen the teaching and i added to the earlier technique. in the religion of the future, three years will always be given to training the youth of the period (from the ages of fifteen to eighteen) in a preparatory technique of approach. the stages in the second year's activity were as follows: 1. the recognition by the group members of the necessity for a closer group relation within the circle of the group and with me. this is symbolic of the recognition of the world need of love, as exemplified by an attitude of goodwill and understanding, and a closer approach by humanity to the hierarchy. in the past, the religious emphasis upon the esoteric side of instruction has been the approach of the individual man to the god within, to his own higher self, the soul, the first master. in

at is regarded esoterically as the "withdrawal to the centre of inspiration" and it is to this withdrawal that i call you all today, prior to the definite and detailed group work later to be outlined. under cyclic law there are periods of outgoing and of withdrawing, of progressing in service towards the periphery of activity and also of a conscious abstraction of the consciousness from the outer circle and its centring again at the very heart of life. it is to this retreating within that i summon you a retreat which must be continued and consciously held until the next full moon of may. you might regard it as the individual phase of alignment and of preparation to which each of you is called, and called prior to participation in the group meditation with which you will be occupied for the

instructions- 81- discipleship in the new age- volume ii copyright 1998 lucis trust at the time of the full moon each month dating from the time that you receive these instructions and until further notice i would ask you to work as follows: 1. group yourselves, all twenty-four of you, symbolically, pictorially and imaginatively around your teacher, and with him face the east, standing in a semi-circle slightly behind him. 2. then stretching out your hands in blessing, say together with solemn, voiced intent the formula or mantram of unification, beginning "the sons of men are one" which you have been using each morning in your personal meditation. throw the power of your focussed thought and will into and behind the words. 3. stand then together in the light which streams ever from the e

35- discipleship in the new age- volume ii copyright 1998 lucis trust 1. 2. to these two symbols of the life of the disciple i seek at this time to add another one, which is a symbol of the attitude you should hold during the cycle into which you are now entering. you will see that i have combined the two crosses of the vertical and horizontal life with the cross of humanity and have also added a circle at the summit of all three. what, my brother, does this mean? it signifies the following: 1. that the vertical life of spiritual contact with the ashram is constantly preserved by meditation, prayer and concentration. 2. that the horizontal life of service is preserved with equal care and that there is a constant stream of planned energy going out to all those who need help. 3. the long lim

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

disorder) can be so modified and changed that a new world and a new race of men can gradually come into being. renunciation and the use of the sacrificial will should be the keynote for the interim period after the war, prior to the inauguration of the new age. students need to remember that all manifestations and every point of crisis are symbolised by the ancient symbol of the point within the circle, the focus of power within a sphere of influence or aura. so it is today with the entire problem of ending the world glamour and illusion which fundamentally lie behind the present acute situation and world catastrophe. the possibility of such a dispelling and dissipation is definitely centred in the two avatars, the buddha and the- 236- the externalisation of the hierarchy copyright 1998 l

t to you that i can indicate only the broad general outlines of the new world religion. the expansion of the human consciousness which will take place as a result of the coming great approach will enable man to grasp not only his relation to the spiritual life of our planet, the "one in whom we live and move and have our being" but will also give him a glimpse of the relation of our planet to the circle of planetary lives moving within the orbit of the sun, and the still greater circle of spiritual influences which contact our solar system as it pursues its orbit in the heavens (the twelve constellations of the zodiac. astronomical and astrological investigation has demonstrated this relationship and the influences exerted, but there is still speculation and much foolish claiming and inter

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

great council in the highest secret place. let the group sound a dual chord, reverberating in the halls where move the masters but finding pause and prolongation within those radiant halls where move the lights which carry out the will of god. rule viii. for applicants: when the disciple nears the portal, the greater seven must awaken and bring forth response from the lesser seven upon the double circle. for disciples and initiates: let the group find within itself response to the greater seven groups which carry out the hierarchical will with love and understanding. the group contains all seven, the perfect group. the lesser seven, the greater seven and the planetary seven form one great whole, and these the group must know. when this is realised and the law of the supplementary seven is

l seven, the perfect group. the lesser seven, the greater seven and the planetary seven form one great whole, and these the group must know. when this is realised and the law of the supplementary seven is understood let the group understand the three and then the one. this they can do with the united breath and the unified rhythm. rule ix. for applicants: let the disciple merge himself within the circle of the other selves. let but one colour blend them and their unity appear. only when the group is known and sensed can energy be wisely emanated. for disciples and initiates: let the group know there are no other selves. let the group know there is no colour, only light; and then let darkness take the place of light, hiding all difference- 14- a treatise on the seven rays- volume v: the ray

initiations copyright 1998 lucis trust you must remember that these symbols are an attempt on my part to translate ancient signatures in modern occidental type. the only one which is the same in all languages is, esoterically, the a.u.m. 4. then comes a point of tension from which the man eventually achieves liberation from the three worlds and stands as a free soul; he is then a point within the circle the point indicating the point of tension from which he now works, and the circle the sphere of his self-initiated activity. i need not carry the story further; from tension to tension the initiate passes just as do all human beings, aspirants, disciples and the lower grades of initiates; from one expansion of consciousness to another they go until the third initiation is undergone and poin

s problem lies elsewhere, and it is a waste of his time and energy to keep his eye focussed on "doing the right things physically" because he does them automatically and his spiritual habits offset all the lower physical tendencies; automatically these developed habits enable him to surmount the appeal of those desires which work out in the fulfillment of lower desire. no one is accepted into the circle of the ashram (which is the technical name given to the status of those who are on the eve of initiation or who are being prepared for initiation) whose physical appetites are in any danger of controlling him. this is a statement of fact. this applies particularly and specifically to those preparing for the first initiation. those preparing for the second initiation have to demonstrate thei

as been termed the soul can "onward move in life" evolution as we now understand it ceases; yet evolutionary unfoldment proceeds along new lines which are based upon the past but which produce very different results to those sensed even by the advanced disciple in his highest moments. a new life-expression appears which moves onward freed from all form yet subject still to limitations "within the circle of influence of the greater life" but not limited by life within the many forms which progress, surrounded by that circle, that divine ring-pass-not. there is still the broad confining sweep of the purpose and the life-intent of the planetary logos, but within that periphery and sphere of activity the triads move with perfect freedom. their onward push towards the higher states of being is

ALICE BAILEY THE LABOURS OF HERCULES

ed in each zodiacal sign the path of the soul through the zodiac testimony as to the effectiveness of zodiacal energies on earth life the crosses journey through the signs- 4- the labours of hercules the zodiac the presiding one looked forth upon the sons of men, who are the sons of god. he saw their light and where they stood upon the way which leads back to the heart of god. the way sweeps in a circle through the twelve great gates, and, cycle after cycle, the gates are opened and the gates are shut. the sons of god, who are the sons of men, march on. dim is the light at first. selfish the trend of human aspiration, and dark the deeds resultant. slowly men learn and, in learning, pass between the pillars of the gates time and again. dull is the understanding but in the halls of disciplin

gates, and, cycle after cycle, the gates are opened and the gates are shut. the sons of god, who are the sons of men, march on. dim is the light at first. selfish the trend of human aspiration, and dark the deeds resultant. slowly men learn and, in learning, pass between the pillars of the gates time and again. dull is the understanding but in the halls of discipline, found in each section of the circle's cosmic sweep, the truth is slowly grasped; the needed lesson learnt; the nature purified and taught until the cross is seen- that fixed and waiting cross which crucifies the sons of men, stretched out on the crosses of those who serve and save. from out the mass of men, one man stood forth in ancient days and caught the great presiding elder's watching eye, he who eternally presides withi

came "that is the soul who, on the way of life, experiences and seeks the clear light which shines from the high place "let him proceed upon his way, but watch his steps [2] the swiftly passing aeons ran their course. the great wheel turned and, turning, brought the seeking soul upon the way. later, there came a day when the presiding one, within the council chamber of the lord, again drew to the circle of his radiant life the seeking soul "whose is this soul upon the way of high endeavor whose radiance dimly shineth forth" came the reply "a soul who seeks the light of understanding, a struggling soul "tell him from me to return the other way and then to travel round the circle. then will he find the object of his search. watch o'er his steps and, when he has an understanding heart, an eag

es thoughtlessly rushed are those which are possible to many thousands now. it will become apparent also how curiously applicable to modern conditions are the various details of the dramatic and oft-times amusing story of his efforts upon the path of ascension. each one of us is an embryo hercules, and each one of us faces the identical labors; each of us has the same goal to achieve and the same circle of the zodiac to encompass. the work to be done has for its prime objective the- 9- the labours of hercules elimination of all fear and the control of the natural forces of the human nature. these hercules has to face in every possible combination before he climbs the mount of initiation in capricorn and becomes the server of humanity. competition and selfish objectives have to be completel

mber ten, which is the number of personality perfection, plus the number eight, which, we are told by some numerologists, is the number of the christ force. it is the christ force, in the new cycle of discipleship, seeking to express itself, which produces the condition of turmoil and the difficulties which characterize that stage. it is of value perhaps to note the following "number eight is the circle which we have already found to be the container of all the potencies out of which the light shall bring perfection, but now twisted or turned upon itself. the serpent no- 16- the labours of hercules longer swallows its tail, thus completing its cycle, but writhes and twists in space and out of the contortions of its writings it brings forth a perverted image of itself. but in eighteen we ha

AN INTRO TO STUDY OF THE KABALAH

the infallibility they claimed for the bible could not fail to be reflected upon their personal propaganda, or the specialities of a chapel service. religious intolerance has cursed every village of the land, and hardly a single sect has originated which has not only claimed the right to differ from others, and to criticise, but also to persecute and assign to perdition all beyond its own narrow circle. the mystic, the occultist and the theosophist do indeed do good, or god, service, by illustrating the bases and origins of all faiths by the mutual illumination that is available. by tolerance and mutual esteem much good may arise, but by the internecine struggles of religionists, every faith is injured, and religion becomes a by-word meaning intolerance, strife and vainglory, and the mark

uly ancient texts of ancient religions were susceptible of explanations on seven planes of thought. the kabalists discovered deep meanings in each hebrew letter, common and finals, and found secrets in large letters, misplaced letters and in words spelled in unusual manners. at different times they represented god by an aleph, a; or by a yod, i; or by a shin; or by a point; or by a point within a circle; or even by a triangle; and by a decad of ten yods. gematria was a mode of interpretation by which a name or word having a certain numerical value was deemed to have a relation with some other words having the same number; thus certain numbers became representative of several ideas, and were considered to be interpretative one of the other. for example, messiah spelled, mshich, numbered 358

BALANONES TEMPLE OF SET FAQ

ou'll find another comment or two concerning xeper in the ref document. 2.2 initiation- what do those necklaces and medallions mean? the temple of set is an initiatory organization, dedicated to the initiation and growth of its members. that dedication to initiation, to the philosophy of xeper, and to set, is represented by our primary symbol, the pentagram of set (a point-down pentagram within a circle. to help our members identify each other so we can work together, and to help them identify which level of initiation has been achieved by each other, we wear this symbol on different colored medallions, normally worn on necklaces of some kind, at formal gatherings. there are six levels of initiation recognized within the temple of set, each with its specific color medallion- the first degr

he violation of society's laws to the detriment of society. that first limitation has often been a subject for discussion by people who don't understand it or who want clarification. one clarification i posted to alt.pagan in 1996 was "the temple of set wouldn't care if a setian chooses to participate in a buddhist retreat, an indian sweat lodge, a thelemic gnostic mass, a passover seder, a pagan circle, or whatever. part of being an adept magician is being able to see and mesh with whatever magic is taking place, understanding the causes of the ceremony and participating in those causes as appropriate to our own will "however, if someone claimed to seriously believe in the wheel of karma, and that xeper is valueless because until we can learn to avoid all participation in this world we're

BAPHOMANTIS LUCIFERIAN SATANIC MASS

ange. it is only "black" in the sense that you are causing change to a weaker will whose objective is to enslave you to their particular borg god. love is the law, love under will. in illuminated iconoclasm, panoptebaphomantis luciferian\satanic mass (for 1-2 practitioners) if indoors, preperation of the temple: incense to be burnt (peferably hazel, chalice of strong wine, black candles (if using circle candles may be color coded represenitive of the 4 elements, wafer\bread on the altar two candles, one on the left (black, one on right (white. the paten/with host on it(host can be made of bread or flour, or cracker. to the left place the chailice full of wine(or other spirit, to the right place the daggar (knife,sword (pitcher of water, bowl and aspergian optional) hold mass on the night o

BASIL VALENTINE TWELVE KEYS

and no longer able to afford nourishment to anything. for its sulphur or richness would lack the quickening spirit without which there can be neither life nor growth. two contrary spirits can scarcely dwell together, nor do they easily combine. for when a thunderbolt blazes amidst a tempest of rain, the two spirits, out of which it is formed, fly from one another with a great shock and noise, and circle in the air, so that no one can know or say whither they go, unless the same has been ascertained by experience as to the mode in which these spirits manifest. know then, gentle reader, that life is the only true spirit, and that that which the ignorant herd look upon as dead may be brought back to permanent, visible, twelve keys of basil valentine 41 of 95 and spiritual life, if but the spi

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

ur sides. likewise, tsiu marpo and his retinue are situated in specific locations that are either reminiscent of the might demon lands or that are intentionally placed within intermediate spaces. such spaces signify the ubiquitous nature of these settings, as well as the potential for these sacred arenas to be recreated in the process of summoning the deity. the ma..ala the ma..ala, sanskrit for "circle" is one of the most powerful religious symbols in buddhism. it has its origins in early vedic rituals and is still recognized for its symbolic wealth in hinduism. in buddhism, particularly esoteric buddhism, the symbolism and significance of the ma..ala has flourished. because of this, a great deal of scholarship exists on the ma..ala and its multilayered significance. i discuss it here, ho

was discussed in the previous chapter in regards to tsiu marpo, but this importance is true with all buddhist deities. these deities are potentially in all places; this ubiquitous nature is symbolized by the ma..ala, which exists everywhere, in all lands both pure and profane, and ultimately in the minds of the buddhas, which ma..alas equally represent. as its etymology indicates, a ma..ala is a circle that represents the cosmogram of a buddha or bodhisattva. the central deity can either represent a practitioner s tutelary deity or anyone from the panoply of buddhist figures and protectors whom one wishes to propitiate. as a circle, the outer ring of the ma..ala encompasses a smaller square that represents the palace of the central deity. four ornate gateways (skt. tora.a) mark the entran

the central deity can either represent a practitioner s tutelary deity or anyone from the panoply of buddhist figures and protectors whom one wishes to propitiate. as a circle, the outer ring of the ma..ala encompasses a smaller square that represents the palace of the central deity. four ornate gateways (skt. tora.a) mark the entrances of the four cardinal directions. in most ma..alas, this main circle and square are elaborated with further concentric layers. within the palace that is the square, another circle is situated that is then divided into nine sectors. these sectors either repeat the pattern on a smaller scale or house the central deity within the central sector. in the latter case, the surrounding sectors house manifestations of the central deity, representing related buddhist

19. these temples were constructed in concentric circles radiating out from lhasa at the center. i accept robert miller s argument for fashioning the diagram of these temples as concentric circles rather than the concentric squares model first volunteered by r. a. stein.115 the places where these temples were built geographically signified a part of the demoness s body. thus, the first concentric circle out from the center consisted of four temples that pinned down the demoness s right and left shoulders, and right and left hips. the second circle of temples further out pinned her right and left elbows, and right and left knees. the final circle out pinned her right and left palms, and right and left feet. finally, her heart at the center in lhasa consisted of a lake that symbolized her li

oduction 1.12 chapter 2: lineage 1.13 chapter 3: ritual materials and preparation 1.14 chapter 4: mantra 1.15 chapter 5: characteristics and stages of approach and accomplishment 1.16 chapter 6: essential view and conduct 1.17 chapter 7: transmission 1.2 colophon 2. part ii: accompanying s.dhanas 2.1. preliminaries 2.11. sending forth the dogs of the seven might demon attendants 2.12. drawing the circle of protection 2.2. the great violence demon accomplishment cycle based on the outer propitiations 2.21. a. introduction: the four stages b. first stage [summon] by means of the outer offerings 2.22. second stage [summon] by means of the inner cane whip 2.23. third stage [summon] by means of secret life stone and life wheel 2.24. a. fourth stage [summon] by means of the ultimate red spear la

BLACK SERPENT1

where the lower half of the triangle of dough is in the inside of the dish and the pointy part of the triangle is on the outside. this is very important. i don't know how to explain it better. just that the thicker side of the triangle needs to be at the middle of the pizza pan/stone. work around the pizza pan to make the dough form a sunshine shape. press the dough pieces together. on the inside circle, spoon beef onto the dough, add cheese over it. then, take the outside part of the dough and fold it over the beef, tucking into the center. bake according to the pillsbury croissant roll instructions, or until the dough is golden brown. serve with sour cream, chopped olives, lettuce, tomatoes, extra cheese, salsa, and/or chili. dessert strawberry shortcake for strawberry shortcake buy a po

BLACK WITCHCRAFT

darkness. the magicians and witches of this 'skir-hand' guild are 2 equally focused on not only low sorcery, but utilizing the hidden nature of darkness to reveal light within themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of the beast and the whore, ahriman (satan, samael) and az (lilith, babalon) which beget cain (by the circle of leviathan, the serpent of the depths. an initiatory image of cain as baphomet (by soror lilitu azhdeha) may be found in the book of cain and represents the black lord of the sabbat as a form of the adversary. a representation of this path may be found in my publications, luciferian witchcraft: a book of the serpent which contains the grimoires book of cain, goetic sorcery, yatuk dinoih

olitary workings of all kinds to seek the initiatory results of magick itself. this is not a path of prayer and supplication, but recognition of the sorcerer's own inherent powers. the forces of darkness are called upon as a means of self-expression, self-empowerment, and self-deification. nathaniel harris (author of witcha- a book of cunning, mandrake of 3 oxford, and current magister of the red circle, england) from the introduction to luciferian witchcraft by michael w. ford black witchcraft as defined within the afromentioned grimoires is about self-deification but also the further expansion of consciousness, transforming the mundane into the divine, thus the antinomian and satanic symbolism. but herein is cipher and clue to the essence of the luciferian path, it is both commitment and

e, thus the antinomian and satanic symbolism. but herein is cipher and clue to the essence of the luciferian path, it is both commitment and the possession of the lower and higher aspects of daemonic identification which empowers the godforms found in the forbidden and black grimoires of such as adamu, vox sabbatum, liber hvhi and luciferian witchcraft. there is no mere psychodrama and within the circle of the wise does the magician seek a higher spirit outside of his or her being; they seek it within and the choreography and instruments of ritual are merely self-empowered tools to aide in the process of becoming 'skir-hand' witchcraft within has been inspired from the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcra

h around the throne of god. after his fall he was a master of death, the very poison of god yet he was also a giver of life, being the father between fallen angel and woman. in later jewish writings, samael is associated with the name malkira, which morris jastrow jr. associated with malik- ra, being the evil angel and the name matanbuchus, being a form of angro-mainyush or ahriman. here does the circle become closed and the nature of the first angel become perceived or sensed. in ongoing ritual work, the magician begins identifying his or herself with samael (and lilith) within the parameters of their own life and initiation. the lord of the earth, being a name ascribed to samael (satan) and his fallen angels and demons, are but considered astral spirits, that which no longer take physica

he would not be roused by his fellow fallen ones and demons, only the words of az (lilith) could rouse him. he then kissed her form and caused menstruation, which was passed on to all women as lilith is directly connected with their fiery and dark sides. the goddess of luciferian witchcraft is lilith or babalon, as described previously. she is also hecate, the darkened moon goddess of the cunning circle, whose blessing is both youth, imagination and death. the son is within you and that is cain, the baphometic daemon whose magick is the core essence of the religion of sorcery. the very circle casting rite as written by gerald gardner presents the mother of witchcraft, mother, darksome and divine, mine the scourge and mine the kiss, the five-point star of love and bliss. within the circle t

BLAVATSKY H P ANTHROPOGENESIS

ights and the long days was norway or scandinavia, beyond which was the blessed land of eternal light and summer; and to know of this, their tradition must have descended to the greeks from some people more ancient than themselves, who were acquainted with those climatic details of which the greeks themselves could know nothing. even in our day, science suspects beyond the polar seas, at the very circle of the arctic pole, the existence of a sea which never freezes and a continent which is ever green. the archaic teachings, and likewise the puranas- for one who understands the allegories of the latter- contain the same statements. suffice, then, to us the strong probability that a people, now unknown to history, lived during the miocene period of modern science, at a time when greenland wa

learer words of the commentary "the globe, propelled onward by the spirit of the earth and his six assistants[[footnote(s* copernicus wrote his theories on the "revolution of the heavenly bodies" in the xvith century, and the zohar, even if compiled by moses de leon in the xiiith century, states that "in the book of hammannunah, the old, we learn. that the earth turns upon itself in the form of a circle; that some are on top, the others below. that there are some countries which are lightened, whilst others are in darkness; these have the day, when for the former it is night; and there are countries in which it is constantly day, or in which at least the night continues only some instants (zohar iii, fol. 10a "qabbalah" p. 139[[vol. 2, page] 29 the celestial governors of humanity. gets all

the prajapati and a vedic sage, and is daitya-guru, or the priest-instructor of the primeval giants. the whole history of "sukra" in the puranas, refers to the third and to the fourth races "it is through sukra that the 'double ones (the hermaphrodites) of the third (root-race) descended from the first 'sweatborn" says the commentary. therefore it is represented under the symbol of[[diagram (the circle and diameter) during the third (race) and of[[diagram] during the fourth. this needs explanation. the diameter, when found isolated in a circle, stands for female nature, for the first ideal world, self-generated and self-impregnated by the universally diffused spirit of life- referring thus to the primitive root-race also. it becomes androgynous as the races and all on earth develop into t

am] during the fourth. this needs explanation. the diameter, when found isolated in a circle, stands for female nature, for the first ideal world, self-generated and self-impregnated by the universally diffused spirit of life- referring thus to the primitive root-race also. it becomes androgynous as the races and all on earth develop into their physical forms, and the symbol is transformed into a circle with a diameter from which runs a vertical line: expressive of male and female, not separated as yet- the first and earliest egyptian tau[[diagram; after which it becomes[[diagram] or male-female separated (see first pp. of book i) and fallen into generation. venus (the planet) is symbolised by the sign of a globe over the cross, which shows it as presiding over the natural generation of ma

pp. of book i) and fallen into generation. venus (the planet) is symbolised by the sign of a globe over the cross, which shows it as presiding over the natural generation of man. the egyptians symbolised ank "life" by the ansated cross, or[[diagram, which is only another form of venus (isis[[diagram, and meant, esoterically, that mankind and all animal life bad stepped out of the divine spiritual circle and fallen into physical male and female generation. this sign, from the end of the third race, has the same phallic significance as the "tree[[footnote(s* in the esoteric philosophy it is male and female, or hermaphrodite; hence the bearded venus in mythology* therefore, putting aside its religio-metaphysical aspect, the cross of the christians is symbolically far more phallic than the pag

BLAVATSKY H P COSMOGENESIS

387 a key-note to the moon. 389 copies and originals. 393 the moon bi-sexual. 397- x. tree and serpent and crocodile worship. 403 degeneration of the symbol. 405 the seven-headed dragons. 407 dragon and crocodile. 409- xi. demon est deus inversus. 411 death is life. 413 the fall of the angels. 418 transformation of the legend. 421- xii. the theogony of the creative gods. 424 the point within the circle. 426 the logos or verbum. 429 the factors of creation. 432 identity of the hierarchies in all religions. 438 difference between the aryan and semitic systems. 444[[vol. 1, page] xiv contents. page. xiii. the seven creations. 445 the gnostic and the hindu versions. 449 the seven puranic "creations. 450- xiv. the four elements. 460 the "gods" and the "elements. 463 the language of the element

religion of antiquity- are but a very small portion of the whole. the hindu reformer limited his public teachings to the purely moral and physiological aspect of the wisdom religion, to ethics and man alone. things "unseen and incorporeal" the mystery of being outside our terrestrial sphere, the great teacher left entirely untouched in his public lectures, reserving the hidden truths for a select circle of his arhats. the latter received their initiation at the famous saptaparna cave (the sattapanni of mahavansa) near mount baibhar (the webhara of the pali mss. this cave was in rajagriha, the ancient capital of mogadha, and was the cheta cave of fa-hian, as rightly suspected by some archaeologists* time and human imagination made short work of the purity and philo[[footnote(s* dan, now bec

oks, the word janna is defined as "to reform one's self by meditation and knowledge" a second inner birth. hence dzan, djan phonetically, the "book of dzyan* mr. beglor, the chief engineer at buddhagaya, and a distinguished archaeologist, was the first, we believe, to discover it[[vol. 1, page] xxi introductory. sophy of these teachings, once that they were transplanted from the secret and sacred circle of the arhats, during the course of their work of proselytism, into a soil less prepared for metaphysical conceptions than india; i.e, once they were transferred into china, japan, siam, and burmah. how the pristine purity of these grand revelations was dealt with may be seen in studying some of the socalled "esoteric" buddhist schools of antiquity in their modern garb, not only in china an

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 that had been imparted to him- owing to his pledges- though he taught a philosophy built upon the ground-work of the true esoteric knowledge, the buddha gave to the world only its outward material body and kept its soul for his elect (see also volume ii) many chinese scholars among orientalists have heard of the "soul doctrine" none see

ature of the fabric upon which it is written. it is the only original copy now in existence. the most ancient hebrew document on occult learning- the siphrah dzeniouta- was compiled from it, and that at a time when the former was already considered in the light of a literary relic. one of its illustrations represents the divine essence emanating from adam* like a luminous arc proceeding to form a circle; and then, having attained the highest point of its circumference, the ineffable glory bends back again, and returns to earth, bringing a higher type of humanity in its vortex. as it approaches nearer and nearer to our planet, the emanation becomes more and more shadowy, until upon touching the ground it is as black as night[[footnote(s* the name is used in the sense of the greek word[[anth

BLUE EQUINOX

names and words which might be supposed to imply any religious or metaphysical theory. to do this utterly was found impossible, since all language has a history, and the use (for example) of the word .spirit. implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words .order .circle .chapter .society .brotherhood. or any other to designate the body of initates. 23. deliberately, therefore, idid he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non-essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should t

thee to loosen the coils of the serpent! 14. but she was closed fast upon me, so that my force was stayed in its inception. 15. also i prayed unto the elephant god, the lord of beginnings, who breaketh down obstructions. 16. these gods came right quickly to mine aid. i beheld them; i joined myself unto them; i was lost in their vastness. 17. then i beheld myself compassed about with the infinite circle of emerald that encloseth the universe. 18. o snake of emerald, thou hast no time past, no time to come. verily thou art not. 19. thou art delicious beyond all taste and touch, thou art not-to-be-beheld for glory, thy voice is beyond the speech and the silence and the speech therein, and thy perfume is of pure ambergris, that is not weighed against the finest gold of the fine gold. 20. also

heart of a larger body. strove still to rise, but came to blackness. returned and disrobed. gave thanks and entered diary [this is very good indeed, as a start. it should be repeated with everincreasing persistence. the time occupied tells me its faults more than the text. a good .rising. should take 1? to hours. o.m] nov. 28, 11:5 to 11:27 p.m. astral journey. drew, with wand, in front of me, a circle (three times round) and formed astral in that. rose to a great height. suddenly, as it were, a rope flashed round me and fell, forming a spiral, ever widening, at the top of which i sat. stood up on this, only to fall, down, down, down, not quite vertically into the water. rising again, and striking out, i after a short while perceived a boat, something like a gondola, and swam towards it

never have i moved through all eternity. oh thou, on whom man looks through the senses, and sees as the world. oh thou, on whom man looks through the mind and sees as the world of thought. oh thou on whom man looks as thyself and becomes infinite bliss, let there be no thought of separateness, for there is none other. thou art that. if i call thee a point, thou laughest, saying .i am the infinite circle. if i worship the circle, thou laughest, saying .i am concealed in the point. only if i claim thee wholly, may i define thee. then who cares, aye or nay? if i attempt to name thee, i lose thee, oh thou nameless unto eternity. to whom shall i reveal thee, who wast never known but to thyself? surely words are vain, o thou who art beyond the silence. aum [this is very good..o.m] dec. 11th, 9:5

t he hath no longer any strength against his will. good; then taketh he the fire of our father the sun, and setteth it directly in battle array against that water by his army of wood that he hath conquered and drilled, building it up into a phalanx like unto a cone, that is the noblest of all solid figures, being the image of the holy phallus itself, and combined in himself the right line and the circle. thus, son, dealeth he; and the fire kindleth the wood, and the heat thereof driveth the water afar off. yet this water is a cunning adversary, and he strengthened wood against fire by impregnating him with much of his own substance, as it were by spies in the citadel of an ally that is not wholly trusted. now then therefore what must the magician do? he must first expel utterly water from

BOOK OF JASHAR

e narrative function of bridging the gap between us and the first humans. no matter where we are, on any major continent, we can imagine that this early man might have come here in his twenty-year wandering, and might have had a sabbath vision of our homes as they are today. we may speculate at how amazing such a vision of the future might have seemed to him. the whole human story is brought full circle as cain brings his vision of us into focus, even as we try to imagine him and the others who were there at the start of the human story. at this point in the story, the gap between human and animal is still narrow enough to be crossed once more, when rama (whose name might come from the hebrew word meaning high, or from the sanskrit word meaning joy, but the modern reader may be reminded of

BOOK T

enty-two keys of the book letter attribution 57 the foolish man the spirit of gr:alpha-iota-theta-eta-rho aleph air 58 the magician the magus of power bet mercury book t page 2 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 such are the titles of the abodes or atouts of thooth; of the mansions of the house of my father. the descriptions of the seventy-eight symbols of this book "t" in a circle, composed of two white bars; together with their meanings. of the aces first in order and importance are the four aces, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole

oked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv. the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five concentric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the

into ten packs in the form of the tree of life. 3. make up your mind where the significator should be, as before; but failure does not here necessarily imply that the divination has gone astray. 4. count and pair as before. comments. 1. this is a figure in the shape of an ankh, with symbols about and upon the form. the loop is a series of four concentric bands like the rose cross, about a central circle. the central circle is quartered by a vertical greek cross. this cross has a dot in the center and is marked "red on white" the ring just about this circle is divided by radial segments into three chambers, with one centered at top; clockwise from top, the chambers are marked "bright pale yellow "glowing orange scarlet "deep blue. the next ring outward is divided into seven chambers, one to

large "t. upper right corner "v-i-t-a" above a large "a. to left of base: large "o. to right of base: large "p. below base "b-i-o-s" just above the caption "the complete symbol of the tarot. the large letters spell "taro" in greek capitals (gr:tau-alpha- rho-omicron. in the wedges defined by the lower sides of the cross-arms and the base upright sides: to left an upright pentagram with the dot-in-circle sun symbol in its pentagonal center. to right the same, but with a crescent moon, horns to right. 2. a handbook of geomancy. book t page 26 of 26 http//www.private.org.il/gd/book-t.html 13/10/2 tthe book of the black serpent [note: this is a version of an essay published c. 1900 for initiates of the golden dawn isis- urantia temple. the original essay, concerning the qlippoth can be found i

BOOK OF BLACK SERPENT

ay be constructed out of either stone or wood, as is preferred. there should be a window to allow light into the temple, as this is a work of the attainment of light, and where there is no light there is only darkness, as we are told. the ceiling of the temple should not be less than six feet high; both it and the ceiling should be unadorned, unless there is a reason to do contrariwise. the magic circle& triangle of the art. the circle is to measure nine feet across. it may to be inscribed for either permanent or for temporary use, and is to be adorned with these names of god: ehieh+ jah+ vuvh elohim+ al+ elohim gibor+ vuvh eloah va-daath+ vuvh tzabaoth+ elohim tzabaoth+ shaddai el-chai+ adonai melekh+ the triangle is to measure nine feet in equal measurement, thus nine feet in circumferan

book should be new, uninscribed by anyone else and should be consecrated for use as we have said. the wand or rod: this should be crafted from rosewood or cedar and should measure half the length of your arm. it is to be used to trace the sigils of the quarters which will be given in the second part of this monograph. it is to be marked with the names of god which the angels will give you in the circle. the magical knife: the knife must be new and sharp enough to cut easily, for this is to be its purpose. its blade should be no more than nine inches long and may be inscribed with these names: agla+ vuvh+ on+ adonai. the handle of the knife is to be fashioned using the same wood as was used for the rod of the art. the ceremonial robe: it must be constructed of linen or some such material a

expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of the ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling earth 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- pasture, or meadow 5. tziah- sandy or

eir forms those of awful beasts like a hippopotamus, and an elephant, but crushed flat, or as if their skin was spread out flat over the body of a gigantic beetle or cockroach, crawling yet having vast strength. 12. neshimiron- whose colors are of a stagnant gleaming, watery hue, and their forms like hideous women, almost skeletons, united to the bodies of serpents and fishes. in the midst of the circle are placed samael and asmodai. the symbolic form of the former is somewhat like that of the devil of the tarot, but colossal and attenuated; that of asmodai is as a bloated, bestial man, but in a crouching position. at the south-east angle are placed the evil adam, a goat-headed skeleton-like giant; and a thousand- headed hydra serpent; everchanging and distorted countenance. at the north-e

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

onics, calmatives, carminatives and aromatics, cathartics, demulcents, diaphoretics, diuretics, emollients, expectorants, nervines, nerve stimulants, refrigerants, sedatives, stimulants. vitamins in herbs. the art of prescribing medicine. some simple treatments medicinal drinks, syrups, decoctions, teas, mixtures, ointments. witches' pharmacopoeia. sources. lesson eleven 155 magick physical body. circle. cone of power. dancing and chanting. feeling. drawing down power. releasing the power. timing. cord magick. candle magick. love magick. sex magick. binding spell. protection. form of ritual. lesson twelve 175 the power of the written word runes. ogham bethluisnion. egyptian hieroglyphics. theban. passing the river. angelic. malachim. pictish. talismans and amulets. power raising dance. gen

all your power into the magick. this is the reason that it is far better to do magick for yourself than to ask someone else to do it for you. if you are doing a spell for another person there is no way that you are going to put the same amount of emotional drive into it that they could. spells and charms are not necessarily tied in with the religious side of witchcraft. to work a spell within the circle, immediately following an esbat rite would, almost certainly, be extraordinarily effective. yet you can cast a simple circle and work your spell at any other time and still get results. the actual mechanics of casting a spell; of working magick? well, let's leave that until you are somewhat better versed in the religious side; after all, witchcraft is a religion. now answer the examination

d establish the alignment of the room. mark the north, east, south and west. your altar is going to be placed in the center of the room and it is preferable that it be set up so that when standing before it you are facing east. you can keep an altar candle and your representations of the deities on the altar at all times, but more on that below. on the floor around the altar you will be marking a circle, the lesson two: beliefs /19 figure 2.2 20/ buckland's complete book of witchcraft exact dimensions and construction of which you will be taught in the next lesson. when entering and leaving the circle, before and after a ritual, you will do so from the east, so if your room is rectangular rather than square you might wish to leave extra room on that side (see figure 2.2 for example. closet

-west) follow the magickal symbolic colors, with the north wall painted green, the east yellow, the south red and the west blue* obviously before any decoration or use of the room, it should be thoroughly cleaned. the floor, walls and ceiling should be scrubbed, with sea salt added to the water and cleaning agent. it is not necessary to do any elaborate cleansing ceremony at this point, since the circle will be consecrated before each and every ritual you perform in it. however, once any decoration of your room is finished (other than the actual marking of the circle itself) you should do an initial purification, as follows- this should be done on the night of the' new moon< fill a dish (a saucer will do) with water and, kneeling, place it on the floor in front of you. place your right for

his case keep your deity figures wherever convenient. on a table, shelf or sideboard. they should be respected by your roommate (s) in the same way that you would respect their, or anyone else's, crucifix or virgin mary figure, or whatever, should they have such. when you are able to do your rituals (presumably alone) all you need do is clear enough floor space anywhere convenient and set up your circle, altar, etc. afterwards you will have to clear everything away again. there are many full covens who meet regularly in one-room apartments. a little light furniture moving and a circle can be cast and a ritual enjoyed. so, you see, there is nothing to prevent you from having a temple. one final word: as mentioned earlier, some witches/ covens hold their rituals outdoors. in fact the majorit

BUDGE E

during the fifth hour of the night, we see the boat of the sun being drawn along by seven gods and seven goddesses (see pp. 91, 95, 99, 103, 107. the legend over the seven gods is partly broken away, but what remains of it proves that it must have been similar in meaning to that which is over the heads of the goddesses, which reads "these are the goddesses which tow ra along in the tuat over this circle, and they make this great god to advance so that he may rest in nu in the tuat" in front of the seven goddesses march four gods, who appear to be under the guidance of "isis of amentet" and who are described as the "great sovereign chiefs who provide food in this circle" p. 86 the first god is called her-khu, and holds a staff in his hand; the second is an-hetep, and holds the sceptre in hi

staff in his hand; the second is an-hetep, and holds the sceptre in his hand; the third is heru-hequi, is hawk-headed, and holds the crook in his hand; the fourth is ut-metu, and holds a tree in his left hand. the text containing the address of the sun-god to the seven gods is broken away, and all that remains of it reads "this great god maketh his journey by means of those who tow him over this circle in [his] boat" a portion of the answer of the seven gods to him is also broken away, but what remains of it reads "is opened to thee the earth to such an extent that thou hast passed over the beautiful land, and the roads concerning which ra hath spoken to thee, o osiris. thou criest out, o ra, to the land of seker, and horus hath life upon his sands. come to khepera, o ra! come to khepera!

he scene we see that the ground rises (see p. 103) and forms a kind of hollow mound, the highest point of which terminates in the head of a woman, which faces to the right; immediately above her head is a scarab which is in the act of descending, but only one half of its body is visible. concerning the beetle it is said "behold khepera who, immediately the [boat of ra] is towed to the top of this circle, unites himself to the roads of the tuat; when this god standeth on the head of the goddess he speaketh words to seker every day" the short lines of text just above the mound read "the majesty of this great god journeyeth on by being towed along, and these goddesses receive him, p. 90 words which are addressed to the god by the goddesses are "come, o ra, in the peace of the tuat! let ra adv

on his head, and his name afu is written twice near him. in front of him stand heka-ser and sa, and isis, who has both arms stretched out before her, and is reciting the words of power which shall make the boat to advance. p. 141 behind the god stand heru-heken, ka-shu, nehes, hu, and the "protector of the boat" above the boat is written-"this great god journeyeth in this city in the path of the circle of sar (osiris) by means of the utterances of the words of power of isis and of the words of power of ser, so that he may journey on his way against neha-hra. if these words of power of isis, and those of ser be uttered, apep shall be turned back and shall be shut up in ament, in the hidden place of the tuat; if they be uttered on the earth it shall be so likewise. whosoever shall utter the

e great god maketh his way over it in his holy boat, and he passeth over this road which has no water, and none to tow. he maketh his way by means of click to view (left) neb-uast (right) seth-ab. the words of power of isis, and by means of the words of power of semsu, and the utterances of this great god himself [act as] magical protectors, and perform the slaughters of apep in the tuat, in this circle in his windings in the sky. whosoever shall make [a copy of] these [pictures] according to the similitudes which are in writing at the northern side of the hidden palace in the tuat they shall act for him that maketh them as magical protectors in heaven and in earth. whosoever knoweth them shall be as the spirits with ra" p. 147 11. the god neb-uast, standing, and holding a sceptre in his r

CALLING TO THE FIRST OF WITCH BLOOD

god, and below is the "image of af" that is to say, the body of the night sun-god, which has been cast away. end of vol. i. footnotes 256:1 see lanzone, domicile, pl.knthe calling to the first of witch blood an invocation of cain by michael w. ford a short dedication to the luciferian sabbat and those seeking their own light within the gnosis of the adversary. the initiation of the witch into the circle of cain, the living son of satan and lilith, the great harlot and demoness, the adversarial deific force of dark instinctual desire and willed continual existence. with the pen inked in the blood of abel do i scribe of when the blade fell i knew pain and a blinding heat of falling deep into my own created hell, of knowing a heaven of isolation and self-reliance then this ecstasy of transfor

CASE PAUL F THE BOOK OF TOKENS

the secret of its mystery. in her is concealed the plentitude of tetragrammaton, and hidden in that door of perplexity is the son, who is from all and among all. 6 this is the gateway of life and form. yet through it come also death and conflict, even as it is shown in the numbering of daleth. for d l th, being 434, is also ii, and 11 is the half, or division, of 22, which represented: the whole circle of creation. therefore is the door a cause of separation, and of the setting of one part against another; and for this is it written that the lord is a "man of war" for in this saying is d l th, daleth, concealed. 7 i am the knowledge of the wise, and in me the ignorance of the foolish hath its root [43] the book of t o k e n s from me come forth all conditions the evil as well as the good

since daleth is here identified with binah, the text refers also to the qabalistic doctrine that in binah are concealed both the father and the son, because binah is spelt b i n h, so that this noun contains yod, i, the letter of the father, heh, h, the letter of the mother, and b n, ben, the name of the son. 6 adding the digits of 434 gives us 11. in theqabalah the number 22 represents the whole circle of creation because it is the number of letters in the alphabet. thus the book of formation says "twenty-two basal letters: he designed them, he formed them, he purified them, he weighed them, and he exchanged them, each one with all: he formed by means of them the whole creation and everything that should be created (subsequently" book of formation, 1: 2, stenring's translation. hence d l

and its coming forth is a search for itself. for that will is a hunger, and a desire, and a longing. my nature being changeless, this eager longing altereth not. it is a thing concluded before all manifestation, a purpose unalterably decided upon [66] v a v a determination which i confirm by mine experience. out of that longing cometh the fixing of the boundaries of the universe. by it i draw the circle of the something which emergeth from the illimitable deep of the no-thing. therefore is this longing the root of geburah, severity, for it restricteth the liberty of the no-thing, and produceth an appearance of limitation and separateness therein. 5 the nail is a perfect symbol of this severity. it hath a property of sharpness and stringency, like the point of a nail; and again, as a nail f

n, it is the symbol of the tree of divine perfections, encircled by the power of the letters wherewith is formed the whole creation. 3 and because the tally referreth to counting, and so to all the works of number, by this letter do i show first, that all things are brought forth through number, and second, that all works of power accomplished by the wise have number for their foundation. for the circle of the tally is the coiled fiery power which cometh from the sun, and to rule this, thou must learn to count [92] t e 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 t

d 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, in the form of a circle enclosing a cross. mispawr, m s p r "number, arawfel, o r p l "darkness, and mizraim, m tz r i m, the name given to egypt by the jews, are equivalent numerically to 380. the uraeus, or royal serpent, is the characteristic symbol of egypt. those versed in egyptian wisdom will know how truly it may be said that the secret wisdom of that land is "hid in number. in egypt pythagoras learned the

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ise on midsummer's day, you can still make use of your own magick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based on the belief that that all life is sacred and interconnected in an unbroken circle. for example, every fully grown birch tree- defined in magick as a tree of new beginnings and regeneration- breathes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything

reating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux shaman, explained 'in the old days when we were a strong and happy people, all our power came from the sacred hoop of the nation and, so long as the hoop was unbroken, the people flourished. the flowering tree was the living centre of the hoop and the circle of the four quarters nourished it. the east gave peace and light, the south gave warmth; in the west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was respected as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the year a

immaculate house, it was claimed she had faerie help- and so by implication was consorting with the devil. under torture, even the innocent would admit to the vile deeds suggested by their inquisitors. many of the confessions now appear to be remarkably uniform and come straight from the pages of the works on demonology, with which the members of the inquisition would be familiar. simple village circle dances performed at the time of the full moon and the old rituals performed to bring fertility to both fields and people- with a figure dressed as the horned god and couples making love in the fields or leaping over a bonfire- became all too easily translatable into evidence of satanic covens. although the last person executed for witchcraft in england was alice molland at exeter in 1712, i

ltic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first corn harvest and the start of the celtic winter. there are also many lovely ceremonies to mark the transitions in the life cycle, such as handfastings, or weddings, and rites of passage to welcome recently deceased wiccans to the familiar circle whenever they wish to draw near. solitary witchcraft there are many reasons for performing witchcraft alone: your personal circumstances or the location of your home may mean that you cannot travel to a group, or you may live in an area where there are few others who share your interests. many witches like myself choose to practise alone, drawing in my family and close friends to celebrate

aims and will need much the same equipment. tools and treasures you will need to collect some basic tools for your spells and rituals. if you are working in a group, these can be kept either by different members or in a safe place and brought out at meetings. they need not be at all expensive. magick was traditionally carried out with the equipment of the home: the broom for sweeping the magical circle was the besom used for sweeping dirt (and negativity) out of the door and was stored with its bristles upwards to protect the home. the cauldron was the iron cooking pot on the black kitchen range that served to heat the home as well as for cooking. items often can be gathered from around your home: for example, a silver bell, a crystal bowl or a large wine glass. attractive scarves or thro

CASTING THE CIRCLE

asculinity, assertiveness, logic and action. it controls heaven and all things positive. it is balanced by yin, the original moon concept of darkness, receptivity, femininity, intuition, acceptance and inaction. yin controls the earth and all things negative. further reading (removed) useful contacts (removed) index of spells (removed) seite 181 wicca01.txt index (removed) end seite 1 casting the circle (luciferian) by michael ford draw circle in flour if not painted in temple. place a candle in each of the four cardinal directions. the altar can be on the ground, a table, rock or such. the altar should be in the center or just north of center of the circle. light the candles and the incense. the ritual facing north, the high priest and priestess kneel in front of the altar with him to her

d or grave soil) on the altar, places the point of her athame in it and says "i exorcise thee, o creature of water, the my sacred will exorcises from this all things unwilling to manifest according to my desire. bring the warmth and stillness of the great unconscious, that my flesh becomes a mirror of my waking in the dream. the athame should now be held and the magician enters the grand sabbatic circle. awaken now from the sleep of the mind, that i summon the spirits of strength and silent victory, from which my being shall emerge. guarded in the light of prometheus, the state of self- love shall produce kindness and love for those around me. so much that i may fortify myself through the emergence of godhood. facing the north, anthame pointed: angels of the north, which walks of light and

lent victory, from which my being shall emerge. guarded in the light of prometheus, the state of self- love shall produce kindness and love for those around me. so much that i may fortify myself through the emergence of godhood. facing the north, anthame pointed: angels of the north, which walks of light and fiery swords, voice of those who fall in defeat to your radiance, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: nanta! cnbr, roan, magl, psac facing the west, angels of the west, which the depths are protected by the force of your cups, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: bitom! xgzd, iaom, nlrx, ziza facing the south, angels of the south, from which of fire you would emerge, carry for

thee angelick spirits of the watchtower: nanta! cnbr, roan, magl, psac facing the west, angels of the west, which the depths are protected by the force of your cups, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: bitom! xgzd, iaom, nlrx, ziza facing the south, angels of the south, from which of fire you would emerge, carry forth our protection to this circle of being, i call to thee angelick spirits of the watchtower: hcoma! utpa, phra, tdim, anaa facing the east, angels of the east, from which by wind you approach, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: exarp! rzla, boza, taad, dopa hold now the athame and moving widdershins, invoke the elements of lucifer: by the triangle of elemental sight

g, i call to thee angelick spirits of the watchtower: hcoma! utpa, phra, tdim, anaa facing the east, angels of the east, from which by wind you approach, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: exarp! rzla, boza, taad, dopa hold now the athame and moving widdershins, invoke the elements of lucifer: by the triangle of elemental sight i bless this circle, by the spirit mind of godhood i emerge as one who commands the elements by will alone. move and bless this circle and work! by the image of the falling pentagram and star, from which we dive to achieve the promethean light, i bless this circle, by the spirit mind of the separated psyche, made selfdeified by self- love, to build and strengthen through the mysteries of ur and the black drago

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

part of the united states where african american freedpersons settled, occasionally entwining and merging within the lives of practitioners. in some places conjure made its way into the institutional church. in missouri at the turn of the twentieth century, mary owen wrote of a sexton in an african methodist church whose authority extended to his role as a powerful conjurer. he and others in his circle of "voodoos" who were members of the church as well, saw no contradiction between the two the positions he held. sarcastically, owen commented "the old-fashioned negro c conjures in the name of his african devil on saturday, and goes to a christian church, sings, prays and exhorts, and after emeetin f invites the minister to a dinner black magic page 19 of 144 http//content.cdlib.org/xtf/vi

ith two mountains connected at their foundations and divided by a barrier or horizon line, symbolized by water. they believed that on death human beings would pass into the other realm, a land paralleling that of the living and inhabited by ancestors, ghosts, and spirits who were able to affect the lives of those in the earthly realm. many representations of the kongo universe show a cosmogram, a circle partitioned by a cross, its center bisected by a horizontal line, the symbolic division of the world of the dead from that of the living with a vertical path linking the two realms. similarly, the yoruba pictured the universe as a triple-tiered structure, arranged with the earth and the heavens in separate arenas "enfolding" an "islandlike world" that enjoined the three spheres. human being

CHRONOLOGIA RORISPERGIUS

combinations in visions; wrote "moreh sedek: conceptions of shekinah and shi'ur komah(measure of the body).identifies metatron with the son in the trinity. hokhmah, binah, and da'at as christological trinity. 1271 mongols conquered the area around harran. they deported the populace of the city, walled up the city gates, and left it. r. baruch torgami in barcelona, teacher of abraham abulafia. his circle had access to al-gazali's description of sufism contributing to the crystalization of prophetic kabbalah. wrote maftehot ha-kabbalah("the keys to kabbalah, containing a short commentary on the sefer yezirah. 1272 provincal chapter at narbonne forbade the franciscans to practice alchemy. 1273 dominican order at pest warned friars not to study or teach alchemy. d.1273 jalal al-din al-rumi. 12

n but attributed to simon ben yohai. 1280-1340 joseph ibn kaspi kabbalist "menorat kesef" equates the merkabah ladder with jacob's ladder and reintroduces the universal soul as propounded by batalyawsi. 1282-1288 arnald villanova studies hebrew and joachimist literature perhaps meets abraham abulafia. 1283 "ars demonstrativa" ramon llull. on the letters a+ t (prefigures later *azoth* formulations)circle, square, and triangle can represent everything in creation. ascends the ladder of being through the elemental to the triune structure of the divine. c. 1285 hugh de digne dies. franciscan joachite hermit of hyeres. c.1285 ya aqob ben elia of venice translated into hebrew the major introduction to the beliefs of astrological science written by abu ma shar. 1286 abulafia, abraham hayei ha ola

ulafia imre shefer. 3-fold unity of the sacred name 1292? abraham abulafia dies. attributed sha'are sedeq which concerns the anthropos composed of 10 sefirot. 1292 allocutio super significatione nominis tetragrammaton vilanova trinitarian proof in yhvh 1292 arnald villanova "allocutio super significatione nominis tetragrammaton. trinitarian proof in yhvh. joachim's alpha and omega as triangle and circle signifying the unity of the 3-in-1 "introductio in librum ioachim de semine scripturarum. commentary delineates a historical timeframe based on the letters of the hebrew and latin alphabets. demonstrates letter shapes of the hebrew and latin tetragrammata are figures for the trinity. 1294- 1307 temur ljeytu khan d.1297 guido bonatti italian astrologer influenced dante among others. 1300-136

e papacy moves from rome to avignon c.1310? r. isaac b. samuel of acre. student of r. nathan who was himself a student of abraham abulafia. knew arabic and had access to sufi influenced kabbalistic material; possibly learned abulafia's teachings in italy while on the way to spain. isaac of acre is believed to be the main conduit for sufi-kabbalist techniques between east and west for a restricted circle in barcelona in the 13th c. c. 1310-1366 john of roquetaillade (de rupescissa)joachite franciscan alchemist and prophet predicted that the birth of the antichrist would occur in 1365. imprisoned multiple times throughout his life, the friar used his jail sentences to write a great volume of works, including his most apocalyptic title "visiones seu revelationes. 1310s and 1320s: the dominica

to paris. john dee is in paris lecturing on a kabbalistic table of hebrew chronology. 1563-1628 francis bacon 1564-1616 william shakespeare 1564 john dee monas hieroglyphica 1564 nazari's il metamorfosi metallico et humano. john dee's hieroglyphic monad 1565-1622 michael maier 1565-1648 michael sendivogius 1565-1628 robert fludd 1568-1631 johann hartmann proto-rosicrucian friend of michael maier, circle of sendivogius. 1568-1639 tommaso campanella 1568-1614 tobias hess proto-rosicrucian lawyer and a practicing paracelsian doctor who identified mystical numbers and particular times of chronology with the key of david. conduit for the promotion of simon studion's ideas. 1569 mercator's 1569 polar map. 1571-1640 sadr al-din shirazi(mulla sadra) iranian sufi transcendent philosophy (al-hikmat

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

r been given us to eat; however, our hunger was easy to abate by constant revivings, and i could be well content to fast all my life long with such entertainment. about this time the curious fountains, mines, and all kinds of artshops, were also shown to us, of which there was none but surpassed all our arts, even if they should all be melted into one mass. all their chambers were built in a semi-circle, so that they might have before their eyes the costly clockwork which was erected upon a fair turret in the centre, and regulate themselves according to the course of the planets, which were to be seen on it in a glorious manner. and hence i could easily conjecture where our artists failed; however it s none of my duty to inform them. at length i came into a spacious room (shown indeed to t

you. yet it is still their intention that you shall also continue to be with them this day, inasmuch as they have no reason to mistrust you. hereupon the virgin humbly took up the branch again. and so we for the first time were to step aside with our virgin. this room was square on the front, five times broader than it was long; but towards the west it had a great arch like a porch, wherein in a circle stood three glorious royal thrones, yet the middlemost was somewhat higher than the rest. now in each throne sat two persons. in the first sat a very ancient king with a grey beard, yet his consort was extraordinarily fair and young. in the third throne sat a black king of middle age, and by him a dainty old matron, not crowned, but covered with a veil. but in the middle sat the two young p

fire. by this page 48 stood a sphere or celestial globe, which turned clearly about by itself. next to this, a small striking-watch, and by that was a little crystal pipe or syphon-fountain, out of which perpetually ran a clear blood-red liquor. and last of all there was a skull, or death s head; in this was a white serpent, who was of such a length that though she wound about the rest of it in a circle, her tail still remained in one of the eyeholes until her head again entered the other; so she never stirred from her skull, unless it happened that cupid twitched a little at her, for then she slipped in so suddenly that we all could not choose but marvel at it. together with this altar, there were up and down the room wonderful images, which moved themselves as if they had been alive, and

ent and other ceremonies were then performed, it is not necessary to declare, since it is neither the reader s concern, nor serviceable to my design. but all exceeded more in art, and human invention, than we exceeded in drinking! and this was the last and noblest meal at which i was present. after the banquet the tables were suddenly taken away, and certain curious chairs placed round about in a circle, in which we, together with the king and queen, and both their old men and the ladies and virgins, were to sit. after this, a very handsome page opened the above-mentioned glorious little book, and atlas immediately placed himself in the midst, and began to speak to this purpose: that his royal majesty had not forgotten the service we had done him, and how carefully we had attended to our d

COLLIER IRENE CHINESE MYTHOLOGY

on, the gods allowed the archer yi to visit his wife in the skies. the moon goddess 81 expert commentary the moon goddess s popularity stems from her association with a very important harvest celebration. anthropologist roy willis states: most chinese have a sentimental attachment to the moon, and particularly to the full moon, whose round shape symbolizes the reunion and completion of the family circle. the mid-autumn festival, which is held on the fifteenth day of the eighth month in the lunar calendar, when the moon is full, is still very popular. on that evening families come together and, among other things, eat round moon cakes. 2 derek walters, europe s most prolific author on chinese culture, writes: at that time, for meteorological reasons, the full moon (the harvest moon to weste

COSIMANO CHARLES ELEMENTARY PSIONICS

e flat part of the top and attach the string. now all you need do is measure the string so it is a comfortable length, usually between 12 and 18 inches, and cut it and place a small knot at the end so it does not unravel. voila! you have a pendulum and it works too. now as you work with the pendulum you will discover that it has four basic movements, back and forth, side to side, cirlce right and circle left. sometimes it gets weird and swings on a diagonal and sometimes the circles become eliptical, but those are the basic things a pendulum does. and that is all that it does. oh yes, sometimes it just sort of jiggles and doesn't move at all. the trick is learn what these movements mean. the pendulum basically answers simple questions in one of three ways. yes, no, i haven't the foggiest i

ce that the pendulum does not swing very far for either or may not even swing at all. don't worry about that. you are just not used to it and with a little practice it will go swinging as merrily as thieves at tyburn (that's where the british used to hang..oh, forget it) once you have this down, make a copy of the picture and mark the direction of the yes swing. it was either a straight line or a circle. then mark the no swing. the chart is called an ideometer and i did not know that when i started using it. in fact, when i first heard the word, i thought that the person was talking about a device to measure idiots and i could not quite understand what that had to do with pendulum. the reason we need to learn to work with the pendulum is really very simple when you stop to think about it

r 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 pendulum in the direction that it swings until it stops going back and forth and starts to swing in a circle. the lost ring should be in the center of that circle. i remember many years ago when i first started using the pendulum and i found myself giving a surprise demonstration of what it could do. when i was very young, like in my late teens, and thus still in school, i worked for my father in summer. he ran a screw-machine shop and the machines were older models which, because of their advance

niverse as long as you are attuned to it. that's right, i said the universe. now as the universe is a pretty big place, you have to do some real fine tuning in some cases, but there is no reason you cannot do it. usually, however, you will be more interested in more terrestrial sources and the best way to do that is to make a chart like the one below (letter number chart. to do this, draw a large circle on a piece of paper. now, evenly spaced around the circle, write the letters from a to z, numbers from 1 to 0, and some common punctuation marks such as a period, comma and question mark. once you have done that, take a ruler and draw a line from the center of the circle to point between each letter and number and punctuation mark so that they all are in little wedges. if you wish, you may

e potentiometers in series so that they look like the ones in the picture. you don't even have to solder the connections. merely wrap the wire around the contacts. put this arrangement to one side, making sure that you don't get things tangled. easy, wasn't it. well it gets even more difficult! take the box and remove the lid. set the three knobs where you want them when it is finished and draw a circle around each on the lid so you know where they go. now, put the knobs in the box so you don't lose them. now do the same thing with the stick pad and the can, by placing the can on the lid and marking where the holes are for it to be screwed on. taking a punch, make holes for the wires from the stick pad, the screws from the can and the stems of the potentiometers. make sure the holes are no

CULTUS SABBATI

in a seamless blend unique to each individual practitioner. although ritual magicians and cunning-folk alike used christian formulae in their praxes, one could argue that this religious language was naturally the timely idiom of narration for magical rites. however, beneath the shifting of language and culture, the immemorial methodologies and tools of magical ritual- the spirit-evocation, ritual circle, wand, knife, sigil, cord, knot, charm, starry aspectation, flora and fauna, invocation, exorcism and so forth- remain more or less constant. an important dimension of magical and folk religiosity was the oneiric or dream realm. peripheral areas of european folklore retain vestigial myths which relate the oneiric location of witch -meetings, fairie convocations, and the nocturnal flight of

f custom and oral tradition have flourished in small circles of ritual observance, and in being passed from generation to generation, the simple teachings of rural magicians have grown, coalescing with their longevity to establish traditions with rites of initiation and formal induction. readers here are well -advised that the cultus sabbati and allied initiates of the tradition maintain a closed circle and according to long-standing custom, those who ask for entry are refused. initiation is by invitation only. where the spirits so will it, a path shall be found. the circle of the cultus sabbati holds dear the spells and customs which generations past have bequeathed. the use of psalms, biblical divination, oral customs of ritual praxis have remained with us, merging amidst a greater body

e spirits so will it, a path shall be found. the circle of the cultus sabbati holds dear the spells and customs which generations past have bequeathed. the use of psalms, biblical divination, oral customs of ritual praxis have remained with us, merging amidst a greater body of lore, some old, some new- yet all constant in vivification from the timeless wellspring of dream. for as time passes, the circle hearkens to the spirits patron to its heritage, and through dream and spirit-mediumship the circle fleshes itself and moves forward. the authenticity of our work does not rest in antiquity, it is active through present and on-going vision. traditional sabbatic craft often employs demonological names and imagery as part of a cipher to convey a gnosis of luciferian self-liberation. similarly

DANCE OF THE WITCHES

ing here and now, and allowing nothing else to come between you and your immediate reality. i know it sounds simple, but you will find that the mind runs off and tries to speed up a lot. you may have to practise this a bit before it begins to work for you. i know it also sounds too easy to be effective, but that is the miracle of awareness. so simple, and yet so hard, and so penetratingly deep. a circle and three sides for the 'auld horn king you begin by marking or imagining a circle on the ground, with an equilateral triangle in it, pointing east. you should have an arthame or a double-edged knife, a cord, and a cup and bowl. make an altar to the two-horned king, outside of your circle, east of it, where the triangle points. you can visualize the altar, or actually have a space of ground

ried and green leaves, bones and bits of antler, candles, with a centerpiece of some two-horned animal's skull, such as a buck or a goat. the ideal altar for this operation has the word "dhulkarnen" painted in red on it's front. i find it just as easy to visualize as to improvise. my personal favorite time for this rite is in the woods at night, under a large moon, with flour used to mark out the circle and triangle, because of how ghostly it glows. in these traditional circle-and-triangle workings devoted to the secret lord of the witchfaith, the altar would typically be inside the center of the triangle. not so with this rite. to start the rite, you go to the west a ways from your circle and altar, and close your eyes, to calm yourself. at this point, you must imagine yourself in darknes

our eyes closed, and really not hard to do if you do this rite after the sun has set. when you are ready, you open your eyes, and look east to the altar a ways away, and imagine a light from the altar (a light from the east) is beckoning you. this is actually simple to do if you have an actual altar, with a candle or two burning on it. walk towards the altar. when you reach the western rim of the circle, stop, raise your two hands and touch the tips of your thumbs and the tips of your index fingers together at the same time, forming a triangle with your two hands, a triangle that you can look through. look through it at the altar, and frame the light in this triangle, and slowly pronounce the following phonetic formula: oz. ah. el. drag the syllables out. then, step into the circle and go

which should be right in the center of the triangle. kneeling, hold your hands over them and say "i bless these holy implements in the name of the devil the great reverser, secret lord of the wise powers above the land and below it, take heed" then stand straight up, holding the cord out before you, and walk directly towards the altar, and when you reach the east, walk counterclockwise around the circle one full time, arriving back at the east, and then keep walking till you are at the north, stop, kneel, and put the cord down. as you lie it on the ground, slowly pronounce the following phonetic formula: ben. zoh. zee. uh. now you return to the center, and retrieve the arthame, and stand up, holding it out in front of you, facing the altar, of course. as you walk with these items, you just

nter, and retrieve the arthame, and stand up, holding it out in front of you, facing the altar, of course. as you walk with these items, you just remember to do it slowly, steadily, and with your awareness fully on what you are doing- walking and holding this item out before you. walk straight towards the altar with the arthame, and when you reach the eastern tip, walk counterclockwise around the circle fully once, arriving back at the east, and when you do, kneel and place the arthame down, slowly pronouncing the following phonetic formula as you do: bah. sah. jawn. now you return to the center, pick up the cup and bowl, and holding them out in front of you, facing the altar, you walk towards it. when you get to the east, you go counterclockwise around the circle, arriving at the east, ag

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ght made physical. when we recognise what those negative patterns are and remove them, our reality will change and the world will change. but not until. it begins and ends with us. part one the prison i believe in. someone else we are actively discouraged from thinking constructively and questioningiy, and once an individual has accepted the numb acquiescence so encouraged, an insidiously vicious circle has successfully been promoted. another rather convenient result of such a situation is that people who don't think constructively and questioningiy don't even realise it. michael timothy, the anti-intellectual ethic 1 chapter 1 the veil of tears e have all, at some time, looked at the world around us and asked the same questions. why does life have to be such a struggle? why do we know so

o only interbred with each other, thus keeping the blond haired, blue eyed genetic 'purity. these, the et communicators said, were still living on the earth, though mostly out of sight underground. the others interbred with their newly created earth races, but again they sought, and still do, to keep this genetic stream as pure as possible by interbreeding only within the family or within a small circle of similar genetic 24. and the truth shall set you free background. it was said that it is this genetic stream which overwhelmingly make up the families of the 'illuminati' that have manipulated the course of human history since the time of sumer. the manipulation has guided this planet along the same destructive road that melchedek experienced. again according to the overwhelming majority

ks like the shakespearean plays, which he wrote himself. the evidence for this is very substantial and the shakespeare story is a myth. sorry stratford! bacon used the network to encourage the colonising of north america, not the least to stop the spanish getting control of it. more than that, however, he was working from the brotherhood agenda. people like sir walter raleigh were also in bacon's circle, along with other prominent names in elizabethan society. the birth of the brotherhood 31 i stress that not everyone within the brotherhood is of negative intent. most are persuaded by those even higher up the ladder that the great work is for the good of all people. most brotherhood members have no idea of the despotism contained in the real agenda which is known to only the tiny few. inde

who are working toward the goal of total global power. rhodes's2 idea was to set up a secret society which would manipulate events in a way that would lead to the introduction of centralised global control. this society is known by several names but, for simplicity, i will call it throughout by one of them: the round table. it was structured on illuminati and freemasonic lines. there was an inner circle, the society of the elect (or initiates, who knew exactly what the game and the aim was, and an outer circle of friends, made up of influential people who could help the cause, but who didn't always know the full implications or ambitions of the round table. the table's manipulators were mostly those with 58..and the truth shall set you free the real power rather than those with the appeara

il on foreign relations grew rapidly, and today it controls the administration of the united states, especially its foreign policy. its goal is to introduce world government and it has spanned the united states with support groups. each of these front organisations, like the cfr, has a similar structure based on the round table. there are circles of members answering to a central elite. the inner circle knows the agenda and works full time towards that target. the next circle knows all or most of the agenda and seek to use their own sphere of influence, politics, banking, the media, whatever, to lead the world in the desired direction. other circles of people know some or a little of the real story and are persuaded to support the organisation by accepting the idea that a world 86. and the

DAVID ICKE CHILDREN OF THE MATRIX

in, ireland, and the countries of mainland europe, especially france and germany. wherever they went, these "royal" lines interbred obsessively with each other through arranged marriages and secret breeding programmes. we see the same with the ruling families of today because they are seeking to perpetuate a particular genetic code, which can be quickly diluted by breeding outside of their hybrid circle. in the ancient world, one of the headquarters for the secret society network or illuminati, through which these bloodlines manipulate humanity, was babylon, also in the lands of sumer. this illuminati network then moved its headquarters to rome and during that time came the roman empire and the creation of the roman church, or institutionalised christianity. the headquarters moved on into

various pyramids. the best-known writer and researcher on this subject is the american, richard hoagland, a science journalist and a former adviser at the nasa goddard space flight center.47 one of his team claims to have compared the relationship of the "non-natural" phenomena at cydonia on mars, such as the face and the pyramids, with the layout at avebury in wiltshire, england, with its stone circle, standing stone rows, silbury hill (the biggest human-made mound in europe, and other ancient earthworks. he says he found that they are virtual mirrors of each other. the giza plateau in egypt, home of the great pyramid, was formerly known as el-kahira.48 this derived from the arab noun, el-kahir, their name for..mars.49 ancient texts reveal that the measurement of time was much related to

within the illuminati web have sirius as their focus. it is known as the eastern star- the very name for the freemasonic organisation that allows women to become initiates.23 sirius is the first star to rise in the east in the latitudes of egypt. the symbol of the eastern star is the symbol of satanism, the inverted pentagram, and that is their symbol for sirius (figure 2. the pentagram within a circle is used by satanists in their rituals to draw other dimensional demonic entities into this world or to "draw down the kingdom of satan into manifestation on earth, as one writer put it. the pentagram is symbolised by the goat head known as the "goat of mendes" or "baphomet, the image the knights templar secret society was accused of worshipping when it was purged in france after 1307. the g

n system on which acupuncture is based. if you can disconnect the human energy field from the planetary and cosmic grid you put people in a disconnected vibrational prison. still today, the illuminati place structures like nuclear power stations and motorway (freeway) intersections on the vortex points for the same reason. a busy road has been built through the centre of the massive avebury stone circle (vortex) in wiltshire, england. it is like throwing a spanner into an electrical system. it throws it into chaos. i'm not saying that these places are negative in themselves. they are just energy. i am talking of the structures built upon them to manipulate the flow of that energy. i think people miss the point that you can program stones, with their quartz crystal content, and obelisks etc

nd suppress. just my view. the illuminati keep their most powerful vortex points clean and secret, known only to themselves. among the ancient landscape features still visible today in the west of england are the white horses scored from the chalk hillsides. the oldest, according to conventional archaeology, is the one at uffington in the vale of the white horse in wiltshire, not far from avebury circle. this has been dated to 3000bc, the time when the sumerian-phoenicians were introducing (or re-introducing) their culture, religion, and knowledge to britain. why white horses? the basic religion of the sumerian-phoenicians was the worship of the sun and the white horse was one of their symbols for the sun" this white horse symbolism is also the source of the references to stories about whi

DAVID ICKE THE BIGGEST SECRET

reptilians again. the ones i call the baby godzil lasthat have short teeth and yellow slanted eyes. the things that stick in my mind are thebeings that look like reptiles, or the velcoci-rapters. they are the cruellest beings youcould ever imagine and they even smell hideous.41on the ship she remembers seeing the germans and americans wearing an insignia, ablue triangle with a red-eyed dragon and circle around it. a contact later told her that shesaw the same symbol at fort walden in the united states. a winged serpent symbol couldalso be seen on the sleeve of an israeli soldier as he comforted the daughter of theassassinated prime minister, yitzhak rabin, at her fathers funeral in 1995 (see newsweek,november 20th 1995) one of alex christophers specialities is the new denver airportwhich i

is and thepriesthoods of islam, hinduism and all the rest. the roman catholic title of cardinalcomes from the word cardo meaning hinge and relates to nimrods role as guardian ofthe door to heaven.10 the babylonian priests even established a governing body theycalled the grand council of pontiffs, a name later transferred to the church of rome.11the babylonian high priest, who instructed the inner circle initiates, was known as..peter, meaning the great interpreter. the feast day of the christian st peter wastraditionally celebrated on the day the sun entered the astrological house of aquarius,the very day that eannus and janus were honoured!12 the babylonian religion, like allthe look-alikes that were to follow, consisted of two levels. the masses weremanipulated into believing superstitio

enge.31 professor alexander thom, emeritus professor ofengineering science at oxford university from 1945 to 1961, discovered that theancients who built stonehenge knew about pythagorean geometric and mathematicalprinciples thousands of years before pythagoras was born. thom explained in his 1967book, megalithic sites in britain, that the stones not only formed geometric patterns inand around the circle, they also aligned to features in the surrounding landscape and tothe positions of the sun, moon and prominent stars at particular times, particularlywhere the sun appeared or disappeared at the equinox or solstice and where the moonwas at the extreme positions of its cycle. it was a gigantic astronomical clock, he said.but it is more than that. it is a receiver and transmitter of energy. t

lexes on the earth. the same mathematics, alignments and sacredgeometry can be found in cydonia on mars and in the great structures of the ancientworld like those at stonehenge, the pyramids at giza in egypt, teotihuacan in mexicoand in zimbabwe. these mathematics accord with the golden mean geometry asdepicted by the italian artist, leonardo da vinci (1452-1519, in his picture of the maninside a circle (see figure 9. da vinci, as we shall see, was a leading initiate of thesecret society network and this is how he was able to predict the coming of thetelephone, design flying machines and tanks, and design bicycles in the 15th and 16thcenturies which look basically like the modern version today.another constant is the latitude of 19.5 degrees. this is the latitude on which thepyramids, many

urce. some of the stone circles aresometimes called hare-stones which, according to l. a. waddells research, evolvedthrough harri or heria, the title for the ruling goths, and from the hittite title of harri, arrior aryan: hare stones are aryan stones. just as han khrishna means aryan khrishna, veryappropriate given that the hindu religion was the work of the aryans. you also havecastlerigg stone circle near keswick in cumberland. the word rig was a title for gothickings and princes and the gothic came from the aryans. ancient depictions of aryan kingsin cilicia have them wearing the gothic style of dress. the name of keswick itself meansabode of the kes- the cassi or khatti clan of the hittites- and the county ofcumberland has evolved throughnames like cymry and cumbersfrom its origin, su

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

spirit and the mind of lucifer will be permanently residing in the white house. the map i found isn't all that accurate as far as the streets are concerned, but it will have to do. the white house makes up the southern most tip of the goathead. lansat satellite image of the white house (below center) and surrounding northern area. in the map above, beginning from top left to top middle: 1. dupont circle, logan circle, and scott circle in the middle, form the top three points of the devil's goathead of mendes, one of the most important types of the five-pointed devil's pentagram. 2. washington circle forms the extreme left-hand point of the goathead. 3. mt. vernon square forms the extreme right-hand point of the goathead. 4. the white house forms the fifth and bottom point of the goathead

devil's goathead of mendes, one of the most important types of the five-pointed devil's pentagram. 2. washington circle forms the extreme left-hand point of the goathead. 3. mt. vernon square forms the extreme right-hand point of the goathead. 4. the white house forms the fifth and bottom point of the goathead. there is a 666 evident in the most important top three circles of the goathead, dupont circle, scott circle, and logan circle. each of these streets has six major streets coming into them from all angles of the circle. this type of encoding is so typical of the occultist. everything was deliberately planned to stamp the power of freemasonry and the symbols of its plans for america indelibly upon government center in washington d.c. the combination of the the goathead of mendes, devi

tely planned to stamp the power of freemasonry and the symbols of its plans for america indelibly upon government center in washington d.c. the combination of the the goathead of mendes, devil's pentagram, and the practical existence of the number 666 within the three upper points of the pentagram, unmistakably shows that lucifer is planned to be the ultimate master of governmental center. dupont circle scott circle satellite photos came from microsoft's terraserver. now look for a moment at the circles which comprise the points of the pentagram. washington circle, dupont circle, scott circle, and logan circle comprise four of the six points of the pentagram. the only point which is not a circle or a form of a circle is mt. vernon square. we shall return to the discussion of the importance

r. now look for a moment at the circles which comprise the points of the pentagram. washington circle, dupont circle, scott circle, and logan circle comprise four of the six points of the pentagram. the only point which is not a circle or a form of a circle is mt. vernon square. we shall return to the discussion of the importance of the square to the occultist, but let us now concentrate upon the circle. logan circle it is no secret as to why the masonic architect chose to use circles as four of the points of the pentagram. as goodman states in his book, magic symbols "without doubt, the circle is the most important of all units in magic symbolism, and in almost every case where it is used, the circle is intended to denote spirit, or spiritual forces. therefore, we can know with certainty

ymbolism, and in almost every case where it is used, the circle is intended to denote spirit, or spiritual forces. therefore, we can know with certainty that these circles of this pentagram were used to denote powerful spiritual forces. and, of course, these spiritual forces are from lucifer. map of washington d.c. with outlined luciferic design. but, there is much more symbolism expressed by the circle in occultic thought. the circle has also been used as a halo above a person's head, denoting that "he or she is in direct communication with the spiritual world. the circle has also been utilized to represent the sun, especially in spiritual terms, denoting spiritual light. but, the circle also is utilized as a symbol of the all-seeing eye. remember the all- seeing eye atop the pyramid on t

DAVIDSON DAN SHAPE POWER

gle is where bisectors of each vertex meet in a common point called the median point. aether flows from this point into the three points of the triangle. this is illustrated in figure 1.4.6-1. figure 1.4.6-1. aetheric vortex phenomena within a triangle. if a triangle is broken up into three triangles, almost all the energy is focused at the center with a small amount at the outside vertices. if a circle surrounds the tetrahedron triangles, the energy is focused entirely in the center of the circle/triangle so a circle overrides the effects of the intersecting lines. in a figure where there are triangles around the periphery of a circle, the entire energy of the figure is concentrated into the triangles. it is as if the triangles gather and focus the energy in the circle. 1.1.2 shape power

he geocentric center of the tetrahedron (i.e, at the 1/3rd height. this is illustrated in figure 1.4.7-1. the negative polarity at the center is a result of aetheric stress drawing on aether from the four corners. figure 1.4.7-1. aetheric concentration within a tetrahedron. 1.4.8 shape power of a 12-pointed tesseract a tesseract is a regular planar figure made up of points equally spaced around a circle with lines connecting every point to every other point. the intersecting lines of the 12-pointed tesseract (12-tesseract) form many triangles and four-sided, irregular polygons. these geometric figures have an interacting concentrating affect on aether which creates a three-dimensional, multi-frequency pattern radiating out from the 12- tesseract which then acts as an agent to clear out bad

simple shapes. up to this point, we have only discussed the concentration and focusing of the aether. the 12-tesseract actually creates a whole spectrum of colors from a colorless aether. this has tremendous implications because it shows that we can use shape to change the vibrational patterns of aether around the shape. figure 1.4.8-1. shape power of a 12-pointed tesseract 1.4.9 shape power of a circle a circle with its concentration of aetheric energy is shown in figure 1.4.9- 1. the circle can be represented as an infinite series of intersecting tangent lines. the focus point is the center of the circle. the intersecting lines actually cross energy fields in the center of the circle. therefore, aether will be concentrated in the center of the circle. this means the circle acts as an aet

e can be represented as an infinite series of intersecting tangent lines. the focus point is the center of the circle. the intersecting lines actually cross energy fields in the center of the circle. therefore, aether will be concentrated in the center of the circle. this means the circle acts as an aetheric pump to draw in energy and concentrate it at the center. figure 1.4.9-1. shape power of a circle 1.4.10 symbol from mary a healing energy symbol given to a healer from beloved mary, mother of jesus, was tested as a shape power device. the symbol is shown in figure 1.4.10-1. when i drew the symbol for clairvoyant tests, we found that aetheric energy immediately streamed into the top spiral and its associated triangle contained it. then the aetheric energy flowed into the bottom triangle

-1. it was found that this shape power pattern generated a threedimensional energy field. in this case the energy field was a beam of energy projecting out from the back side of the pattern for about five to six feet. the energy beam was vortexing out in a beam the width of the planar pattern. by experiment we found this pattern has maximum energy when the curved lines never touch the surrounding circle. if the curves touched the circle it was as if the circle blocked the curved spiral from collecting more aetheric energy and channeling it to the center of the circle. from figure 1.4.9-1 we know that a circle focuses the energy in the center of the circle. with the curved lines, the energy collection is accelerated and shot out from the center of the spiral pattern. figure 1.5.3-1. planar

DEITUS

books have been written which give spells or rituals to acquire love, wealth, and power, but the ability to use these spells effectively cannot be taught. in some it may come more naturally than in others, but magic is an art which can only be developed through experience. satanists do not burn candles of various colors for various wishes, or sing ring around the rosy while dancing clockwise in a circle holding hands. those who want to practice magic but cannot divorce themselves from the stigma attached to the practice of witchcraft and sorcery, call themselves white witches and base eighty percent of their philosophy on the guild-ridden doctrines of christianity. the satanist looks with contempt upon these hypocrites who denounce satan with one breath while attempting to practice the ver

y would also abstain from sexual intercourse and idle conversation in order to focus all of their attention on their magical art. they would pray to god fervently for the power to command the spirits and would then summon or invoke the spirits with threats and warnings to appear peacefully and affably ready to serve the whim of the magician. the grimoires warn that the magician dare not leave the circle of protection without discharging the spirit or err in the performance of the ritual or else the spirit will seize the magician and kill him or else drive him insane. ironically, the magician would have to be insane to believe that the great adonai would grant him the power to command spirits in order that he might destroy his enemies, obtain great treasure, and fulfill his sexual desires w

that there was a collective subconscious shared by all humanity and that symbols in dreams had universal meanings. with this in mind, the spheres described in the map of the spheres may be seen as planes of consciousness on each of which the symbols share a common theme. the map of the spheres shows the aeonic sphere as being beyond the heavenly spheres. the aeonic sphere could be described as a circle surrounding all of the spheres since it is closest to the universal subconscious. traditionally, a magician begins as a novice or neophyte and over time becomes an adept. the adept continues to advance in knowledge and eventually becomes a magister templi (or master of the temple. this process is called initiation and, in magical orders, is marked by various membership degrees and the perfo

DEMONIC BIBLE

roy his enemy (send out the mental "transmission" of hate) it matters not weather spirits exist objectively or not. they are real to the magician who invokes them and to the victim who suffers the force of the mental "transmission. if spirits or demons exist objectively, as actual intelligent beings, then one might think that they would have more important things to do than appear before a "magic circle" and serve the whims of mere mortals. one might also think that there would then be one "correct" tradition of magic and one "true" pantheon of deities. this is not at all the case. all systems of magic use similar techniques and work relatively the same. the fact that magic based on the worship of pagan gods has the same efficiency as magic based on the hebrew cabala and christian gnostici

r the ritual chamber carrying the candle holders. 5. high priestess removes her robe and sits on the altar with her legs spread. 6. high priest lights the incense burner, places one of the candle holder in each of the high priestesses hands and places the chalice between her thighs. 7. high priest rings the bell nine times, thus purifying the air. 8. high priest walks counter-clockwise around the circle, swinging the incense burner while reciting the incantation i am satan, i am lucifer, i am the devil incarnate; i am belial, i am leviatan, i am the devil incarnate he drinks from the chalice. 9. high priest sprinkles unholy water to the south, the east, the north, and the west while saying, i have crossed the gates of hell and have become the devil incarnate; i am satan, i am lucifer, i am

e the greatest precautions on the part of the magician) for having the audacity to invoke him to physical appearance. and surely the magician s god would abandon him to his fate for having sought wealth, sexual fulfillment, and the destruction of his enemies rather than having faith in god s will. ironically, the magician fasts and prays to god for power over the spirits but enters the cabalistic circle of invocation to his own ruin for every demand from the spirit is a statement of greed, lust, envy, or anger. the magic circle, hazel wand, triangle, pentacles, and seals herein described are not necessary to the invocation of these powerful beings. each of these beings is a lord who rules over many legions of inferior spirits. by crossing the gates of hell and becoming one with the forces

is called beleth (or bileth, or bilet. he is a mighty king and terrible. he rideth on a pale horse with trumpets and other kinds of musical instruments playing before him. he is very furious at his first appearance, that is, while the exorcist layeth his courage; for to do this he must hold a hazel wand in his hand, striking it out towards the south and east quarters, make a triangle without the circle, and then command him into it by the bonds and charges of spirits as hereafter followeth. and if he doth not enter into the triangle at your threats, rehearse the bonds and charms before him, and then he will yield obedience and come into it, and do what he is commanded by the exorcist. yet he must receive him courteously because he is a great king, and do homage unto him, as the kings and

erewith he setteth cities, castles, and great places, on fire. he maketh thee witty in all manner of ways, and giveth true answers unto private matters. he governeth 26 legions of inferior spirits; and his seal is this, which wear thou as aforesaid, etc (24) naberius- the twenty-fourth spirit is naberius. he is a most valiant marquis, and showeth in the form of a black crane, fluttering about the circle, and when he speaketh it is with a hoarse voice. he maketh men cunning in all arts and sciences, but especially in the art of rhetoric. he restoreth lost dignities and honours. he governeth 19 legions of spirits. his seal is this, which is to be worn, etc (25) glasya-labolas- the twenty-fifth spirit is glasya-labolas. he is a mighty president and earl, and showeth himself in the form of a d

DIABOLUS

n viewpoint, many often inquire on my sources and inspirations from which i form my sorcerous work. it was because of this need for a crystallization of the form and function of the praxis of sorcery that i began, to present a concise view of the practice of left hand path magical practice from a luciferian viewpoint. the dragon within the triangle of darkness is a reference made to the evocation circle as the meeting place of the daemon and man, but also the luciferian rite of azi dahaka, the sorcerer-dragon king from persian mythology called zohak, an original son of satan. the black triangle by more common knowledge is related to the concentration of will to evoke the daemon of man and woman, to uplift and envenom their spirit with the adversarial gnosis (an illustration is found in the

r rather than an author of any system. this is noted by his attribution of hamar at (magical name) as associated with the page card in the tarot. set s son anpu (anubis) in the system arranged by pace presents him as a magician and the opener of the ways. pace also wrote in necrominion a description of a so-called elaborate high sex magick ritual known as ankh ka. judging from the triple hermetic circle of hamar at the focus was spiraling energy through the self with the forces of the godforms, thus their masks signify deific power assumed by him or her who wore the mask. austin osman spare6 was an artist who captured images of set in sigillic forms in various publications. spare illustrated and practiced a form of sorcery which holds a strong foundation to modern luciferian practice, spec

r the wiccan and gardner concepts, even though he had a nasty falling out when them in the mid 70 s. in necrominion, the book of shades it is reportable that his teachings of the sethanic cult of masks were focused on selftransformation and luciferian concepts. alexander sanders, an associate of charles pace, made mythological reference to set and black witchcraft in his lecture the magick magick circle of the wicca truth is the monster of intellect, that which lies deep in the darker side of the subconscious, the knowledge of when man crawled on his stomach through the abysmal depths of a primeval swamp. the alex sander lectures in this essay, sanders recognizes the significance of black witchcraft and how it develops the self save for the dangers of self-destruction. behold me, mortal, f

beast 666 here we see the infernal union of both outward with his partner, but also a mirror shining into the depths of the abyss of his self, his possibility and that chaos which was within him. controlling it, focusing it, crowley was able to manifest his will from this very essence of magick. in luciferian witchcraft cain is considered the devil incarnate in flesh. he is the first born in the circle of leviathan, the first born of sorcery and the patron spirit (who is 29 masked as the devil) of the toad rite. in certain writings, cain is said to have emerged from the seed of samael and eve (by possession by lilith- r. hiyya said "the sons of god were the sons of cain. for when samael mounted eve, he injected filth into her, and she conceived and bare cain. and his aspect was unlike tha

east 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 for man and woman to become, thus the symbol of baphomet as anton lavey called it, is the inverted pentagram with a goat head in the middle. the original, which lavey took out, contained the words samael and lilith, surrounded in the circle ring the hebrew lvthn, leviathan, the crooked serpent. in the circles of luciferian witchcraft, this is the sigil of baphomet the head of wisdom who has united the solar and the lunar, or the fire and water within the self to bring forth cain, the devil in flesh upon earth. he is the symbol and cipher of magick, the great work accomplished and onward moving. at the gathering of the sabbat i

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

from" the classical operations of magickal banishing (q.v) and exorcising (q.v. abjuration: 1) to abjure (q.v. 2) the banishing (q.v) or "swearing away from" an area surrounding a magician of spirits, entities, intelligences, or influences. usually spirits and other influences are abjured with the lbrp or lesser banishing ritual of the pentagram (q.v) and or by the casting of a protective magick circle that surrounds the magician. achas b'tay-ah: a form of biblical interpretation and making codes. see temurah. acupressure: a form of physical therapy in which certain occult nodes recorded in the literature of acupuncture (q.v) are pressed or manipulated without being pierced by needles. acupunture: a traditional art practiced primarily in china and the orient, in which needles are inserted

h (q.v) on the tree of life (q.v. it is the top of the right or masculine pillar of the tree. circulation of the body of light: a ritual developed from the middle pillar ritual (q.v) of the g.d (q.v) by melita denning and osborne phillips of the .order of the aurum solis [o.s.v (q.v, wherein the practitioner moves spiritual energy throughout and around the body. circumbambulate: to go around in a circle once. a description of walking in such a circular pattern used in magickal rituals< a name="clairadience">clairaudience: from the latin "clear hearing" a psionic (psychic (q.v) discipline of: 1) the auditory perception by the conscious mind through the unconscious of sounds, usually voices, transmitted by an unknown agency, usually an angel (q.v, spirit, or other entity. or 2) the auditory

(q.v) found references to the enochian system, and greatly expanded it, making it the basis of their magical system. demon: from the greek meaning "spirit" in christian folklore, an evil spirit under the authority of satan (q.v. modern practice tends to distinguish "demon" from "daemon (q.v, the guardian angles (q.v) of the greeks. deosil: clockwise. the usual direction of movement in a magickal circle. the direction of circumbambulation (q.v) in the pathway of light. used to build energy. desire, ritual: a term used by don tyson to define the emotional motivation that gives rise to and drives a particular ritual expression. the ritual desire is what the ritualist seeks to fulfill by conducting the ritual. destiney: the complete and perfect fulfillment of human potential. devil, the: see

ce through the glance. persons, beasts, and growing things "overlooked" by the evil eye are believed to wither and die. a form of intentional psychic attack (q.v. evocation: 1) to evoke (q.v. 2) the calling forth of spirits into tactile and sometimes visible appearance or presence. usually spirits are evoked inside an equilateral triangle of the art (q.v) beyond the limit of the protective magick circle that surrounds the magician. evoke: 1) from the french language from the latin "e" meaning "out" and "vocare" meaning "to call" thus literally meaning "to call out" 2) to bring an entity from the higher planes into your field of awareness. exarp: pronounced "ehx-ahr-pay" it is the enochian (q.v) name for the spirit of air. exorcise: from the old french from the latin from the greek "ex" mea

he chief officer of a stellar temple [s.t. the principle adept and ranking clergy (high priest/ high priestess) of a working lodge of the society whose station is at the east- the direction of light in regular working and initiations. in regular workings, it is customary for a past hierophant to stand as the warden of the east, so that the hierophant may direct the workings from the center of the circle. high magick: ritual or ceremonial magick. it is called "high" because it was first developed in places which were at a higher elevation than where farming was done, i.e. in towns or cities. usually divided into two major classifications according to don tyson, theurgy (q.v) which literally means "god work" in greek and it's opposite, goety (see goetia. higher self: according to don tyson

DION FORTUNE MYSTICAL QABALA

rther before he draws a veil called the absolute; but the initiate will go back furthest of all because he has learnt to do his thinking in symbols, and symbols are to the mind what tools are to the hand-an extended application of its powers. 4. the qabalist takes for his starting-point kether, the crown, the first sephirah which he symbolises by the figure one, unity, and by the point within the circle. from this he traces backward the three veils of negative existence. this is quite a different matter from starting at the absolute and trying to work forwards into evolution. it may not yield immediately accurate and complete knowledge of the origin of all things, but it enables the mind to make a start; and unless we can make a start we have no hope of a finish. 5. the qabalist, then, sta

h we referred in the previous chapter. to quote again the words of macgregor mathers "the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a mystical qabala page 27 centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephirah" 7. mme blavatsky draws from eastern sources the teron "the point within the circle" to express the first becoming of manifestation, and the idea is contained in the rabbinical term, nequdah rashunab, the primal point, a name applied to kether. s. but kether does not represent a position in space. the am soph aur has been called a circle whose centre is every-where and whose circumference is nowhere, a statement which, like so many in occultism, is inconceivable, yet never

ght say that kether is the first activity of manifestation, movement; it is a condition of pure becoming, rashith ha gilgalim, the first swirlings, the commencement of whirling motions as it is called by the qabalists- primum mobile as it is called by the alchemists. chokmah, the second sephirab, is called by the rabbis mazloth, the sphere of the zodiac. here we have introduced the concept of the circle with its segments. creation has moved onwards. out of the primordial egg has developed the serpent that holdeth his tail in his mouth, as mme blavatsky chronicles in her invaluable storehouses of archaic symbolism, the secret doctrine and isis unveiled. 16. in a similar manner to that in which kether overflowed into chokmah does chokmah overflow into binab, the third sephirab. the paths pur

st path is called the admirable or hidden intelligence because it is the light giving the power of comprehension of the first principle, which hath no beginning. and it is the primal glory, because no created being can attain to its essence. titles given to kether: existence of existences. concealed of the concealed. ancient of ancients. ancient of days. the primordial point. the point within the circle. the most high. the vast countenance. the white head. the head which is not. macroprosopos. amen. lux occulta. lux interna. he. god-name: eheieh. archangel: metatron. order of angels: holy living creatures. chaioth ha qadesh. mundane chakra: rashith ha gilgalim. primum mobile. first swirlings. spiritual experience: union with god. virtue: attainment. completion of the great work. mystical q

wo opposing forces find expression in a third, the equilibnum between them, which manifests on a lowe plane than its parents. the triangle is one of the symbols assigned to saturn as the god of densest matter, and the triangle of art, as it is called, is used in magical ceremonies and it is the intention to evoke a to visible appearance on the plane of matter; for other modes of manifestation the circle is used. 53. the three of wands is called the lord of established strength. here again we have the idea of power in equilibrium, which is so characteristic of binah. wands, be it remembered, represent the dynamic yod force. this force, when in the sphere of binah, ceases to be dynamic and becomes consolidated [page 160] mystical qabala page 108 54 cups are essentially the female force, for

DION FORTUNE PSYCHIC SELF DEFENSE

ds of psychic defence without at the same time giving practical information on the methods of psychic attack. it is not without reason that initiates have always guarded their secret science behind closed doors. to disclose sufficient to be adequate without disclosing sufficient to be dangerous is my problem. but as so much has already been made known concerning the esoteric teachings, and as the circle of students of the occult is becoming rapidly wider every day, it may well be that the time has now come for plain speaking. the task is not of my seeking, but as it has come into my hands, i will do my best to discharge it honourably, making available the knowledge which has come to me in the course of many years' experience of the strange by-ways of the mind which the mystic shares with t

was this experience which led me to take up the study of analytical psychology, and subsequently of occultism. as soon as i touched the deeper aspects of practical psychology and watched the dissection of the mind under psycho-analysis, i realised that there was very much more in the mind than was accounted for by the accepted psycho logical theories. i saw that we stood in the centre of a small circle of light thrown by accurate scientific knowledge, but around us was a vast, circumambient sphere of darkness, and in that darkness dim shapes were moving. it was in order to understand the hidden aspects of the mind that i originally took up the study of occultism. i have had my full share of the adventures of the path; have known men and women who could indubitably be ranked as adepts; see

ght is due to the concentration of etheric substance or ectoplasm, and is sufficiently tangible to press down the scale of a balance when it is possible to capture it for measurement. a great deal of research has been done with materialising mediums upon the nature of this tangible subtle substance, and the reader is referred to the books on the experiments conducted by crawford with the goligher circle at belfast, and in paris with eva c. by other experimenters, for further information and evidence on this subject. it may be noted that crawford eventually committed suicide for no known reason. a sense of fear and oppression is very characteristic of. occult attack, and one of the surest signs that herald it. it is extremely rare for an attack to make itself manifest out of the blue, as it

d death? mrs. c. had by now been taken into the confidence of the mutual friend who was concerned for her welfare, and lent a ready ear to the suggestion that some psychic influence might be at the bottom of the trouble, for this explanation coincided with her own intuitions in the matter, intuitions she had not dared to divulge for fear of ridicule. when asked if she could identify anyone in the circle of her husband's acquaintances who might prove to be the younger witch, she replied immediately that she could with out any difficulty identify both the women, and told the following curious story. the older witch she identified as her husband's mother, an aged lady who occupied a suite of rooms in their house. for this inoffensive old creature mrs. c. had always had a peculiar horror and r

t to say, nor is it easy to decide which was the predisposing cause that opened the door to all the trouble, but one thing stood out clearly to all beholders, that with the dispatch of the psychic visitant, not only did d.'s condition clear up immediately, but after a short, sharp upheaval the cousin also recovered. the method of dispatch used by the adept, z, was to pin the entity inside a magic circle, so that it could not get away, and then absorb it into himself through compassion. as he completed the operation, he fell over backwards unconscious. it was, in fact, the same method that i was instructed to use in dealing with my were-wolf, but it is a much more formidable task to absorb and transmute the projection of 27 of 103 another person than to absorb one's own, and could only have

DONALDTYSON AIQBEKER

ils representing the names of gods, angels, spirits or demons. in the example provided in the illustration at the top of this page, which was given by cornelius agrippa in book iii, chapter xxx of his three books of occult philosophy, the name of the archangel michael has been converted into angles on the aiq beker grid, and these angles have been combined to yield the attractive sigil inside the circle. in modern times, the aiq beker became a form of secret writing used by freemasons and other esoteric societies. through overuse, the method became so well known that it has now degenerated into a plaything for children, who insert the letters of english into the grid to make a form of secret writing. however, the method has immense power, and is still in serious use among kabbalists and ma

DONALDTYSON CORONZON

eated in a secret place covered completely by a black robe, in the position called the "thunderbolt. he did not move or speak during the ceremony) next the scribe was hallucinated, believing that before him was a beautiful courtesan whom previously he had loved in paris. now, she wooed him with soft words and glances, but he knew these things for delusions of the devil, and he would not leave the circle. the demon then laughed wildly and loud (upon the scribe threatening him, the demon proceeded, after a short delay) they have called me the god of laughter, and i laugh when i will slay. and they have thought that i could not smile, but i smile upon whom i would seduce. o inviolable one, that canst not be tempted. if thou canst command me by the power of the most high, know that i did indee

sen into knowledge (here the scribe again commanded choronzon to continue with the call) know thou that there is no cry in the tenth aethyr like unto the other cries, for choronzon is dispersion, and cannot fix his mind upon any one thing for any length of time. thou canst master him in argument, o talkative one; thou wast commanded, wast thou not, to talk to choronzon? he sought not to enter the circle, or to leave the triangle, yet thou didst prate of all these things (here the scribe threatened the demon with anger and pain and hell. the demon replied) thinkest thou, o fool, that there is any anger and any pain that i am not, or any hell but this my spirit? images, images, images, all without control, all without reason. the malice of choronzon is not the malice of a being; it is the qu

wo-and-thirty books of wisdom, and art more stupid than an owl, by thine own talk is thy vigilance wearied, and by my talk art thou befooled and tricked, o thou that sayest that thou shalt endure. knowest thou how nigh thou art to destruction? for thou that art the scribe hast not the understanding that alone availeth against choronzon. and wert thou not protected by the holy names of god and the circle, i would rush upon thee and tear thee. for when i made myself like unto a beautiful woman, if thou hadst come to me, i would have rotted thy body with the pox, and thy liver with cancer, and i would have torn off thy testicles with my teeth. and if i had seduced thy pride, and thou hadst bidden me to come into the circle, i would have trampled thee under foot, and for a thousand years shoul

thy body with the pox, and thy liver with cancer, and i would have torn off thy testicles with my teeth. and if i had seduced thy pride, and thou hadst bidden me to come into the circle, i would have trampled thee under foot, and for a thousand years shouldst thou have been but one of the tape-worms that is in me. and if i had seduced thy pity, and thou hadst poured one drop of water without the circle, then would i have blasted thee with flame. but i was not able to prevail against thee. how beautiful are the shadows of the ripples of the sand! would god that i were dead. for know that i am proud and revengeful and lascivious, and i prate even as thou. for even as i walked among the sons of god, i heard it said that p. could both will and know, and might learn at length to dare, but that

ost high, but my will is broken, and my fierceness is marred by fear, and i must speak, speak, speak, millions of mad voices in my brain. with a heart of furious fancies, whereof i am commander, with a burning spear and a horse of air to the wilderness i wander (the idea was to keep the scribe busy writing, so as to spring upon him. for, while the scribe talked, choronzon had thrown sand into the circle, and filled it up. but choronzon could not think fast and continuously, and so resorted to the device of quotation. the scribe had written two or three words of "tom o'bedlam" when choronzon sprang within the circle (that part of the circumference of which that was nearest to him he had been filling up with sand all this time, and leaped upon the scribe, throwing him to the earth. the confl

DONALDTYSON NECRO

ased on the actual practices of greek necromancers. a shades can also be summoned by establishing a magic link with it using a relic from its corpse, and then inflicting pain upon the shade through the relic until the shade complies with the demand of the necromancer. for this reason, the shade is often very unhappy with the necromancer, who usually works inside the protective boundary of a magic circle so that the shade cannot attack him. you can see such a magic circle in the illustration at the top of this page, which shows the elizabethan alchemist edward kelley, and his friend paul waring, together inside a magic circle confronting a corpse in its grave shroud, which they have evoked by magic. this is a depiction of an actual event- kelley was a necromancer in addition to his alchemic

DONALDTYSON PENTA

e points are associated with the five occult elements. because the pentagram can be drawn with a single line, it is simple and elegant to inscribe upon the air during ritual magic. the origins of this symbol are lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magi

DONALDTYSON POSSESS

th the four other denser elements. in my opinion, a more important consideration is that the inverted pentagram has two points at its top, making duality and conflict supreme, whereas the upright pentagram has one point at its top, giving it unity and harmony. return ht home resources demons bios fiction tyson the truth about demonic possession (medieval magician evoking a demon outside the magic circle) possession by spirits is one form of a whole range of human interaction with incorporeal intelligences. none of these types of interaction is necessarily dangerous. all types occur frequently to ordinary people, but those affected are usually unaware of the true nature of their experience. at the bottom end of the scale is spirit perception. you may see a spirit in your dreams, and mistake

al intelligence. when a spirit is in contact with your face, you may experience difficulty breathing. it is as though the body of the spirit thickens the air slightly. this can trigger mild asthma attacks in those who suffer from asthma. at a higher level of communication, spirits may be deliberately invoked or evoked. invocation is used to call a spiritual being into your body, or into the magic circle during rituals of invocation (the magic circle is an extension of the circle of your own skin. this is done when we wish to gain an intimate communion with a god or higher spirit for the purposes of taking on some of the qualities of that being. sometimes spirits are invoked during magic because the magician wishes to assume the identity, and thus the occult authority and power, of the spir

he persona we adopt during rituals of ceremonial magic. we are thus twofold in consciousness during successful invocation. you only invoke benign spirits of a higher order who are unlikely to make mischief while in partial possession of your mind and body. if, as sometimes happens, it is necessary to deal with lower spirits who may be hurtful, you always evoke them outside the bounds of the magic circle. spirits are usually evoked into a triangle, which is drawn or otherwise marked on the floor just beyond the limit of the similarly marked magic circle. the point of the triangle points away from the circle, and points in the direction of the compass from which the lower spirit is to be summoned. usually, but not always, evoked spirits can be perceived in some way. smoke or steam may be use

away from the circle, and points in the direction of the compass from which the lower spirit is to be summoned. usually, but not always, evoked spirits can be perceived in some way. smoke or steam may be used to give them temporary bodies within the triangle. or a magic mirror may be set within the triangle within which the spirit can manifest itself. the spirit may cause loud sounds outside the circle- very loud knocks or cracks elsewhere in the house, or the sound of thunder, or sounds like furniture crashing to the floor. at a very high level of magic, the evoked spirit has a visible body, and can talk to the magician, but this is not the norm. those who evoke a lower spirit and expect to see it standing within the triangle and to talk to it as they would converse with another human be

DONALDTYSON SIGIL

st evil spirits) for example, the golden arrow of the scythian magician abaris was a talisman that conferred magical flight. both amulets and talismans are physical things, as opposed to sigils, which are symbols- an amulet or a talisman that does not have a material body does not exist, but a sigil exists even when it is not written down or inscribed on anything, provided it is held in the mind("circle or pentacle of solomon" from the grimoire of honorius the great) a pentacle is a magic symbol with specific ritual functions. usually the term is applied to the complex diagrams that were inscribed upon the ground or floor by medieval magicians as protective circles. these were various shapes, composed of several parts, and empowered by means of names, characters, signs and sigils. the magi

ed of several parts, and empowered by means of names, characters, signs and sigils. the magician stood within the pentacle during rituals of evocation, when demonic spirits were called forth into the triangle that was inscribed beyond the boundary of the pentacle. sometimes the pentacle had five points (penta is greek for "five, but the term is employed more generally to include any complex magic circle inscribed on the floor or ground. it is also used, less accurately in my opinion, to refer to inscribed charms or talismans, especially if these charms have a radial symmetry. for example, a disk that can be held in the hand, and bears the symbol of a pentagram painted upon its surface, might be loosely referred to as a pentacle by some practitioners. properly speaking, a pentacle is not a

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

world.[5] the tuat, or abode of the dead. within the two bowed female figures which represent the day and the night sky, and which have been referred to above (fig. 2, is a third figure which is bent [1. lanzone, op. cit, tav. 155. 2. le livre de ce qu'il y a dans l'had s, p. 3 3 ibid, tav. 157. 4. ibid, tav. 158. 5 brugsch, religion und mythologie, p. 216] p. civ the egyptian heaven. round in a circle; the space enclosed by it represents according to dr. brugsch the tuat[1]or egyptian underworld, wherein dwelt the gods of the dead and the departed souls. this view is supported by the scene from the sarcophagus of seti i (fig. 1. in the watery space above the bark is the figure of the god bent round in a circle with his toes touching his head, and upon his head stands the goddess nut with

EMPERORS NEW RELIGION CHURCH OF SATAN

s ideology when anton lavey (1930- 1997, born howard stanton levey) founded the church of satan reporting walpurgisnacht (april 31) in 1966 as its birthday, the organization described the event as the opening the floodgates to a revolution and proclaimed the event as year one, announcing a new era in history [1. anton lavey had regularly studied occultism at home together with his so-called magic circle of devotees a few years earlier, and it was this group that was to become the church of satan [2, p. 29. membership figures are kept secret by the church of satan, leaving friends and foes guessing at membership figures differing by several orders of magnitude. the membership card provides no indication of the size of the organization, as all membership cards issued today display the number

t the right time. this is a character trait that fits most successful con artists. beyond anton lavey s skill as a con artist and certainly his desire to be one it may have been a question of luck. just like the satanic bible was pieced together facing an imminent deadline, the church of satan may have been established in a hurry with few thoughts towards a consistent ideology. the original magic circle almost certainly shared an implied ideology, some of which was captured in the satanic bible, some not. once the church of satan had been established followers would approach it with each their own understanding, often incompatible with those of other followers, of the ideology expressed by the church of satan and the satanic bible. given evidence in both directions, it seems fair to conclu

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

l spirit shrank and took the stature and countenance of a little cloaked monk, with a glittering weapon under his garb. his little eyes could be seen darting and glancing under his cowl. he tried hard to strike the abbe with the sword he held, but adam repulsed the strokes with the sign of the cross. the demon became in turn a pig and a long-eared ass. the abbe, impatient to be on his way, made a circle on the ground with a cross in the center. the fiend was then obliged to withdraw a little distance. he changed his long ears into horns, which did not hinder the abbe from boldly addressing him. offended by his plain-speaking, the devil changed himself into a barrel and rolled into an adjoining field. in a short time he returned in the form of a cart wheel, and, without giving the brother t

my. of course they are exceptional individuals; more observant, more shrewd, and more dauntless than the average fat, hard-working kaffir women, besides possessing the contradictory mixture of great physical powers and strong hysterical tendencies. they work themselves up to a pitch of frenzy, and get to believe as firmly in their own supernatural discernment as any individual among the trembling circle of zulus to whom a touch from the whisk they carry is a sentence of instant death. the zulu witchfinders were attended by a circle of girls and women who, like a greek chorus, clapped their hands and repeated a low chant, the measure and rhythm of which changed at times with a stomp and a swing of the arm. ceremonial dress was also an important part of the witch doctor s role, for such thin

ll beneath the baldric of leopard skin, fastened across with huge brazen knobs, while down her back hung a beautifully dried and flattened skin of an enormous boa constrictor. when the community had resolved that a certain misfortune was caused by witches, the next step was to find and punish them. for this purpose the king summoned a great meeting, his subjects sitting on the ground in a ring or circle for four or five days. the witchfinders took their places in the center, and as they gradually worked themselves up to an ecstatic state, resembling possession, they lightly switched with their quaggatail one of the trembling spectators, who was immediately dragged away and butchered, along with all of his or her relatives and livestock. sometimes a whole kraal was exterminated in this way

ng his fingers into it as if it was snap-dragon, sprinkled with it his forehead, both feet between the two first toes, and the ground behind his back. he then handed his glass to a disciple, who emptied it, and smacked his lips afterwards in a very secular manner. i then desired to see a little of his fetish. he drew on the ground with red chalk some hieroglyphics, among which i distinguished the circle, the cross, and the crescent. he said that if i would give him a fine dush, he would tell me about it. but as he would not take anything in reason, and as i knew that he would tell me nothing of very great importance in public, negotiations were suspended. the claims of the priest to possess supernatural powers were seldom questioned. he was not only a doctor and a priest who intervened wit

ient belief, it renders its owner courageous and invincible, brings him wealth, assuages thirst, and makes the husband love his wife, or, as another author has it, makes the woman agreeable to her husband. its most wonderful property is that it helps to regain a lost kingdom and acquire a foreign one. alectromancy (or alectryomancy) an ancient method of divination with a cock. in practicing it, a circle must be made and divided equally into as many parts as there are letters in the alphabet. then a wheat-corn must be placed on every letter, beginning with a, during which the depositor must repeat a certain verse. this must be done when the sun or moon is in aries or leo. a young cock, all white, should then be taken, his claws cut off and the cock forced to swallow them together with a lit

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

rbiters and kings of the world. paracelsus, writing in the sixteenth century, stated: the magical is a great hidden wisdom, and reason is a great open folly. no armour shields against magic for it strikes at the inward spirit of life. of this we may rest assured, that through full and powerful imagination only can we bring the spirit of any man into an image. no conjuration, no rites are needful; circle-making and the scattering of incense are mere humbug and jugglery. the human spirit is so great a thing that no man can express it; eternal and unchangeable as god himself is the mind of man; and could we rightly comprehend the mind of man, nothing would be impossible to us upon the earth. through faith the imagination is invigorated and completed, for it really happens that every doubt mar

agrams; magical instruments and accessories) sources: knight, gareth. the practice of ritual magic. toddington, england: helios book service, 1969. reprint, new york: samuel weiser, 1976. levi, eliphas. transcendental magic. london: g. redway, 1896. reprint, new york: samuel weiser, 1970. waite, arthur edward. the book of ceremonial magic. london: rider, 1911. reprint, new york: bell, 1969. magic circle an important part of ceremonial magic was the drawing of a magic circle around the magician to protect him from the malice of evil spirits that he might invoke to perform his will. the circle was symbolic of a sphere that was believed to surround the magician. it both isolated him from the chaos outside and held in the magical power that he raised. magic circles were used for thousands of y

chaos outside and held in the magical power that he raised. magic circles were used for thousands of years and often took elaborate forms, requiring the inscribing of magical symbols, such as the seal of solomon (a double pentacle. in ancient hindu folk customs, the bed of a woman in childbirth was encircled by red lead or black pebbles to ward off evil influences. in medieval magic practice, the circle was usually marked or drawn around the magician with a magic sword or knife. it might be some nine feet in diameter to allow the movements of the magician in his evocations. portable forms of magic circles were sometimes drawn on parchment and used as talismans (see also magic square; necromancy) the magic circle (organization) british organization of professional and amateur conjuring magi

nd amateur conjuring magicians. it was founded in july 1905 at the famous pinoli s restaurant in wardour street, london (long since vanished, and was originally intended to honor a young professional magician, martin charpender, who had just died. some members preferred an impersonal name to the martin charpender club, and when it was pointed out that the initials m. c. might also stand for magic circle, the latter name was agreed upon. in its early period the magic circle convened at st. george s hall in portland place, where the famous stage magicians maskelyne and devant performed their feats. in 1910 the magic circle moved to anderton s hotel, fleet street, where it held meetings and monthly concerts (named seances. individual magicians showed off their latest tricks. the organization

nd maintains two reference libraries. membership numbers around 1,400 and includes doctors of medicine, philosophy, and divinity, as well as those of more humble occupations. however, full membership is limited to those who have knowledge of and practice magic. address: 12 stephenson way, euston, london, nw1 2hd england. website: http//www.themagiccircle.co.uk/info/mcinfo.html. sources: the magic circle. http//www.themagiccircle.co.uk/info/ mcinfo.html. march 8, 2000. magic darts the laplanders, at one time said to be great magicians, were supposed to launch lead darts, about a finger-length, against their absent enemies, believing that with such magic darts they were sending grievous pains and maladies. magicians (illusionists) the term magician can refer to two distinct areas of practice

EVIL AND UNCLEAN SPIRITS

ot sin until after he had overcome the temptation. but surely, all things in the creation are necessary, seeing that one existeth not without the other and the evil also helpeth the work, for this the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling l 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- oblivion 5. tziah- sandy, or desert land 6. a

ul beast, similar to a hippopotamus or elephant but crushed flat as though their skin were spread out flat over the body of a gigantic beetle or cockroach; yet it has vast strength, for k. wrymycn (nashimiron: whose colors are of a stagnant, gleaming, watery line whose forms are like hideous women, almost similar to skeletons united to the bodies of serpents and fishes, for l. in the midst of the circle are placed lams and admca. the symbolic form of the former is somewhat like that of the devil of the tarot, but colossal and attenuated; the form is of a bloated bestial man, in a crouching position. at the southwest corner are placed the evil adam, a goat-headed skeleton-like giant, and the thousand-headed 7 hydra serpent, and the elder tylyl, the wife of lams, a woman with an ever changin

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

: gale research. chung fu sometime in the 1960s, marshall leve r, then a student at a pre s byterian seminary, began ex- chung fu 61 photograph of chief joseph by edward curtis (corbis) perimenting with trance mediumship. in this state he heard from chung fu, a spirit guide who in his last physical incarnation was a student of lao-tzu in china. in 1970, lever and his wife, quinta, established the circle of inner truth to facilitate chung fu s teachings, which focused on spiritual development as the way to break out of the reincarnation cyc l e. these efforts included such quotidian matters as diet, health care, and psychological we l l- being, on which chung fu would offer guidance in sittings with individuals. the levers traveled widely, abandoning any permanent residence, to work for chu

ms, a british man from the next century, recalled a strange experience from his youth. in 1757, he and his fellow schoolchildren, playing in a field in wales, happened to notice seven or eight tiny couples. each was dressed in red, and each held a white kerchief. they were about a hundred yards away. one of the figures suddenly 100 fairies encountered a man is pulled back before he enters a fairy circle (fortean picture library) took after a child and nearly caught him. up close, the children got, in williams s words, a full and clear view of his ancient, swarthy, grim complexion. during the chase another of the male figures shouted at the pursuer in an unknown language (jones, 1979. williams, who went on to become a prominent man of the cloth, never forgot the incident but was never able

en and his wife iris, began to meditate on philip in hopes that he would appear to them in some fashion. nothing happened for a year. then the group decided to try a different tactic. members decided to imitate the methods of nineteenth-century spiritualist circles, on the theory that skepticism inhibited the occurrence of paranormal phenomena. like the earlier spiritualist sitters, they sat in a circle, sang, or otherwise tried to create an atmosphere conducive to the manifestation of the unknown. within a few weeks, they began hearing raps from the table. they were able to communicate with the knocker by asking simple yes or no questions. once the table apparently levitated. eventually, philip seemed to take on a personality of his own, independent of the one the group had assigned him

he onset of world war ii, he informed them that he had met a tibetan master who lived in a hidden valley in that nation. soon he was working under orders from the masters of human destiny, otherwise known as the ancient three. recognizing w. c. hefferlin as a reincarnated engineer who had worked for the ancients long ago, the three asked him for help in constructing a fleet of three hundred-fifty circle-winged aircraft. after the craft were completed, they searched antarctica for the ruins of rainbow city, where the three had lived during their first earthly incarnation. emery himself participated in the search, which ended on thanksgiving day 1942 when he found rainbow city. o ver time, em e ry re vealed the secrets of the t h ree to the hefferlins. once, they said, the human race ruled h

pursuing spiritual questions by reading metaphysical books and exploring altered states of consciousness. but it was through her husband, re y, that ta w a spoke. under hypnosis, rey fletcher channeled ta w a s teachings until late 1970 when he turned his attention to more prosaic concerns. his wife, howe ve r, transcribed the teachings and began work on a book based on them. she also founded the circle of power foundation. in 1984 the fl e t c h e r s m oved to vi c t o r, montana, to devote full time to their spiritual concerns. according to tawa, jesus was born again into the world in 1962, but the individual had yet to realize that he was the messiah. soon, however, he would come to that knowledge and reveal himself to the world, which this time would accept his mission. but before tha

FAUST

ecause you must. upon our german stage, you are aware, each tries out what he wishes to display, so in your work for me today scenes, mechanism you are not to spare. use both the lights of heaven, great and small; the stars above are yours to squander; nor water, fire, nor rocky wall, nor beasts nor birds are lacking yonder. thus in our narrow house of boards preside and on through all creation s circle stride; and wander on, with speed considered well, from heaven, through the world, to hell! prologue in heaven the lord. the heavenly hosts. afterwards mephistopheles. the three archangels come forward. raphael the sun intones, in ancient tourney with brother-spheres, a rival song, fulfilling its predestined journey, with march of thunder moves along. its aspect gives the angels power, thou

e progress of thy day. the three its aspect gives the angels power, since none can solve thee nor thy ways; and all thy works beyond us tower, sublime as on the first of days. mephistopheles since you, o lord, once more draw near and ask how all is getting on, and you were ever well content to see me here, you see me also midst your retinue. forgive, fine speeches i can never make, though all the circle look on me with scorn; pathos from me would make your sides with laughter shake, had you not laughter long ago forsworn. of suns and worlds i ve naught to say worth mention. how men torment them claims my whole attention. earth s little god retains his same old stamp and ways and is as singular as on the first of days. a little better would he live, poor wight, had you not given him that gl

d now amid this crowding throng, a highly-learned man, you stray. hence take in turn the finest mug that with a fresh, cool drink we ve filled. i pledge you, sir, and wish aloud not only that your thirst be stilled: for every drop the mug conveys, a day be added to your days! faust i take the refreshing drink and thus i too return the health with thanks to all of you. the people gather round in a circle. old peasant forsooth, it is indeed well done that you on happy days appear. you have aforetime with us too been kind when days were evil here! full many a one stands here alive, whom your good father still did wrest from burning fever s deadly rage when he set limits to the pest. and you as well, a young man then, to every sick man s house you went around. many a corpse did men bring forth

nd ever nearer chases? and if i err not, there s a trail behind him! along his path a fiery eddy flies. wagner only a plain black poodle do i see. don t mind him! i think it s an illusion of your eyes. faust he seems in magic nooses to be sweeping around our feet, a future snare to bind. wagner i see he doubts, he s timidly around us leaping, two strangers- not his master- does he find. faust the circle narrows; he s already near! wagner you see a dog! it is no spectre here. he snarls and doubts, now on his belly see him crawl, he wags his tail, dog-habits all. faust come here! and be a friend with us! wagner it is a beast and, poodle-like, ridiculous. stand quiet and he ll sit up too; speak to him and he ll scramble up on you; lose something and he ll bring it back again, leap into water

histopheles my friend, you talk once more as if you re calm. by natural means you can acquire a youthful look, but it is in another book and is a chapter strange to see. faust still i will know it. mephistopheles good! to have a remedy without physician, money, sorcery: betake yourself into the fields without delay, begin to dig and hack away, maintain yourself, your thought and feeling, within a circle quite confined and fixed; take nourishment of food that is not mixed; live with the beasts as beast, nor deem it base to spread the field you reap with your own dung. be sure, this method s best in any case, though eighty years of age, still to be young. faust i am not used to that; i can t submit to take the spade in hand and dig and ditch. for me a narrow life is quite unfit. mephistophel

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the mystical side of christianity, which developed as a parallel tradition to pauline dogma as it diverged and became estranged from its judaic roots. the christian cabala evolved as a way to harmonize jewish kabbalistic doctrines with christian theology. the precise usage of the word qabalah to denote the ideas and practices of the esoteric teachings and the secrets of the torah emerged from the circle of yitza aq the blind (1200ce, and was used in the same context by eleazar of worms (beginning of the thirteenth century).2 the word qabalah (hlbq lit. receiving, also welcoming of god) alludes to a dynamic state of direct communication and mystical union of the individual soul with the divine. in that sense, it is synonymous with the sanskrit word yoga (lit. union with or absorption in the

ndus call it nirvikalpa samadhi. the buddhists call it nirvana, sunyata (emptiness, satori, and anuttara samyak sambodhi (full enlightenment. the qur an refers to the mysterious unknown by the same terms used in the torah. in arabic, the word for the not is la: this is written, which is virtually identical to the ezra letter ayin i. the shape of the sinatic letter ayin is also suggestive xit is a circle. within qabalistic literature, the foundational concept of the negatively existent not (al) is most strongly and directly portrayed in the sifra detzniyutha (book of that which is concealed. 2" 2' 8: 5 the main body of the text begins: the book of that which is concealed is the book of the balancing in weight. until not (al, lo) existed as weight, not (al) existed as seeing face-to-face. an

orking or fallen trees. the difference between perfect and working trees will be discussed in detail in the section the tree of life and the fall of adam on page 99. 2" 2' 8: 5 in figure 3.7, the qabalistic worlds are associated with successive sets of sefiroth down the tree. figure 3.8 shows the four worlds as concentric circles of successively smaller diameter within each sefirah. the outermost circle of each sefirah, starting from crown/above, corresponds to the tree of the world of atziluth. the second circle within each sefirah, starting from wisdom/east, corresponds to the tree of the world of b riyah. the third and next smaller circle within each sefirah, starting from sefirah understanding/north, corresponds to the tree of the world of yetzirah. the final and smallest set of concen

pinning around a still centerpoint. this still centerpoint is the infinitesimally small point (smaller than the planck constant 2" 2' 8: 0 of 10-34cm) in sefirah crown/above, where the light of the endless enters the tzimtzum (contraction) and descends as the central column of the tree. if you could magnify this point and make it visible, you would see that it is not in fact a point, but rather a circle i.e. the wreath of the ancient one which adorns the superior yod. this is where the yod y is rooted in and emanates from the negatively existent roots. the two end points of the yod y are respectively the supernal sefiroth wisdom/east and understanding/north, the uppermost sources for the two side columns of the tree. hvhy and the nature of messianic appearance in all mystical traditions, t

. in conjunction with this, luria offers a meditation image in the form of five sets of ten concentric circles that are superimposed upon the yosher (see figure 5.8 on page 150. the five sets correspond respectively to the partzufim of great face (at the point of entrance of the kav into the tzimtzum, father (yod, mother (upper heh, small face (vav, and young female (lower heh. 2 f 0#4 concentric circle tree (etz hachayyim :2 h' 8 :2" 2" f "1" 2: e2 2" 35 2 f 0# tree on the yosher (etz hachayyim) 0' 8: h" 2: 2 2:e 8% 2 f 0+ tree with the five partzufim (etz hachayyim) aside from the tree diagrams yielded by the text of the etz hachayyim, luria also developed his own version of the composite fallen tree in his edition of the sefer yetzirah. for this tree, luria used the zoharic names for th

FOCUS OF LIFE

by articulate sounds. the language of fools-is words. in the labyrinth of the alphabet the truth is hidden. it is one thing repeated many times. confined within the limits or rationalism; no guess has yet answered. o zos, thou art fallen into the involuntary accident of birth and rebirth into the incarnating ideas of women. a partial sexuality entangled in the morass of sensual law. on earth the circle was fabricated. the origin of all things is the complex self. how shall it be made the end of things? dubious of all things by this increase, and ignorance of individuality. i or self, in conflict, separate. this forgetfulness of symboli becomes the unexplored 'reason' of existence. unable to concieve the events of the present: what shall be knowledge of past and future? verily, this creato

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

cupidity; truth, deceit. with the arrival of truth comes the good, accompanied by life and light, and all the remaining punishments are driven out. the decade of the powers has cancelled the dodecade of the punishments. when his regenerative experience is completed, trismegistus leads tat out of the "tent (translated tabernaculum by ficino) under which he had been and which was constituted by the circle of the zodiac. as festugiere explains, the twelve vices or "punishments" come from the twelve signs of the zodiac which oppressed tat when he was still material and under the influence of matter. festugiere compares this with the ascent through the spheres in the pimander, where there are seven vices with the planets which 29 ficino's "pimander" and the "asclepius" the initiate abandons on

nd its influences. the powers are one in the word, and the soul thus regenerated becomes itself the word and a son of god.2 trismegistus has passed on to tat the experience which he himself has had, and the powers sing in tat the hymn of regeneration "let all nature listen to the hymn. i will sing the lord of creation, the all, the one. open, oh heavens, winds retain your breath, let the immortal circle of god listen to my word. powers which are in me sing to the one, the all. i give thee thanks, father, energy of the powers; i give thee thanks, god, power of my energies. this is what the powers cry which are in me. this is what the man who belongs to thee cries through the fire, through the air, through the earth, through the water, through the breath, through all thy creatures" in his co

s. the ruler of heaven is jupiter; and through the intermediary of heaven he dispenses life to all beings (possibly an earlier statement that it is breath or spiritus which keeps life in all the beings of the world relates to this supremacy of jupiter, the god of air) jupiter occupies a place intermediary between heaven and earth. the sun, or light, for it is through the intermediary of the solar circle that light is spread to all. the sun illuminates the other stars not so much by the power of his light as by his divinity and sanctity. he must be held as the second god. the world is living and all things in it are alive and it is the sun which governs all living things. next in the order of gods are the thirty-six, which are called horoscopes,3 that is stars fixed in the same place who ha

ns all living things. next in the order of gods are the thirty-six, which are called horoscopes,3 that is stars fixed in the same place who have for their chief a god called pantomorph or omniform who imposes their particular forms on the individual of each species. no individual form can be born exactly the same as another; these forms change as many times an hour as there are moments within the circle in the interior of which resides the great god omniform (these thirty-six gods are the decans, or divisions of ten degrees into' ibid, pp. 304-5. 2 see above, p. 7. 3 c.h, ii, p. 319. 36 ficino's "pimander" and the "asclepius" which the 360 degrees of the circle of the zodiac are divided' note in the egyptian theological system here presented the great importance of the sun and the zodiac w

e is using them religiously, as in the hieratic magic described in the asclepius, for insight into the divine forces in nature and to assist his worship of them. into the hellenistic astrology which is the background of the philosophical hermetica an egyptian element had been absorbed, namely the thirty-six decans, or thirty-six gods who ruled over the divisions into ten of the 360 degrees of the circle of the 1 for a good summary of the subject, see festugiere, i, pp. 89 ff. 45 he hermetic literature divides into two branches. on the one hand there are the philosophical treatises, such as those in the corpus hermeticum, and the asclepius, to which can be added some other specimens of this literahermes trismegistus and magic zodiac' that strange people, the egyptians, had divinised time, n

FRATER ELIJAH ANGELS OF CHAOS

upon them (11*7=(77=(76+1) and (2^2)*19=76 in it's prime factorization (by the fundamental theorem of arithmetic. ii (liber al) 6: i am the flame that burns in every heart of man and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death (daath) 7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go. 42: a feast for everyday in your hearts in the joy of my rapture! 8: who worshipped heru-par-kraath have worshipped me; ill, for i am the worshipper. 13: for why? because thou wast the knower, and me. 4: yet ye shall be known and i never 38: a feast for the 3 days of the writing of the book of the law. 19: is a god to live in a day? no!

say more on this? this is so obviously true, one just needs to look around. i/17a: words being a medium of play. a reference to a master. by entertaining any thought, we cause the fall of man again and again. this is not an excuse to do nothing, but an aspiration to the way of annihilation of duality. anything which is something causes a reference and is like a lightning bolt in the darkness. 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 o

FRATER U D PRACTICAL SIGIL MAGIC

hole system to collapse. at best, nothing will happen at all; at worst, however, the bailiff might suddenly turn his/her calculator. but, here again, personal experience is better than a thousand cookbooks. incidentally, it is advisable (at least sometimes, when using all the methods of sigil construction discussed here, for you to place a border round the sigil, either in the form of a triangle, circle, square or something similar. see figures 4, 5, and 6. figure 4 figure 5 figure 6 further exploration of the word method/ 23 does not need a te the arousal f the inner psychic elemental forces (magis. if we look at the subject in greater depth, mandalas (cf. tibetan thangkas and yantras) are basically somewhat more complicated sigils that transport philosophical, mythical, ilar contents, wh

too complicated, we will want to simpli s fy it: figure 8 further exploration of the word method/ 25 e certainly won ft find it difficult to d at the same time for a u as well as r a d. you will note that we have left out quite a lot, but we have also added some embroideries or supplements e.g, the vertical line drawn through the middle of the whole sigil and the horizontal line cutting the whole circle in half. what is important.at least in the beginning.is that we are theoretically able to rediscover all our basic letters in the sigil (even in its stylized version) now w recognize the letters t, h, i, y, w, o, e, v, u, d, and p, especially if we keep in mind that the same lines may be interpreted in several different fashions. the arc, for example, may stan fo figure 9 figure 10 26/ prac

FREEMASON BLUEBOOK

ur spiritual, moral and masonic trestleboard. situation. lodges should be situated due east and west dedication. lodges in ancient times were dedicated to king solomon in modern times to st. john the baptist and saint john the evangelist, two eminent christian patrons of freemasonry; and since their time there has been represented in every regular and wellfurnished lodge, a certain point within a circle embordered by two perpendicular parallel lines, representing saint john the baptist and saint john the evangelist. upon the top of the circle rests the book of holy scriptures. the point represents an individual brother; the circle, the boundary line of his duty. in going around this circle, we necessarily touch on the two parallel lines, as well as on the book of holy scriptures; and while

rance, may ridicule it. at your leisure hours, that you may improve in masonic knowledge, you are to converse with wellinformed brethren, who will be always as ready to give, as you will be ready to receive, instruction. finally: keep sacred and inviolable the mysteries of the order, as these are to distinguish you from the rest of the community, and mark your consequence among masons. if, in the circle of your acquaintance, you find a person desirous of being initiated in to masonry, be particularly attentive not to recommend him, unless you are convinced he will conform to our rules; that the honor, glory and reputation of the institution may be firmly established, and the world at large convinced of its good effects. chapter iv. the second, or fellow crafts' degree. the master is the ju

ill materially depend on the skill and assiduity with which you manage its concerns; while the happiness of its members will be generally promoted, according to the zeal and ability with which you disseminate the genuine principles of our institution. for a pattern of imitation, consider the great luminary of nature, which, rising in the east, regularly diffuses light and luster to all within its circle. in like manner it is your province to spread and communicate light and instruction to the brethren of your lodge. forcibly impress upon them the dignity and high importance of masonry; and seriously admonish them never to disgrace il charge them to practice out of the lodge those duties which they have been taught in it; and by amiable, discreet and virtuous conduct, to convince mankind of

ith black crape tied with a white ribbon; and a white lambskin apron should be placed upon the coffin. the masonic procession, upon arriving at a proper distance from the grave, should countermarch, and approach it in two lines in open order, passing from the foot to the head, where the master takes his position, with the chaplain on his left. each line should form somewhat in the shape of a half circle, extending from the master beyond the foot of the grave far enough to give room for the mourners always, and, if the nature of the ground allows and the attendance is large enough to require it, as far as the services can be heard with convenience. if it is impracticable for the brethren to form in a single line within convenient distance, other lines may be formed in the rear of the first

e foot of the grave far enough to give room for the mourners always, and, if the nature of the ground allows and the attendance is large enough to require it, as far as the services can be heard with convenience. if it is impracticable for the brethren to form in a single line within convenient distance, other lines may be formed in the rear of the first. the mourners take their places inside the circle at the foot of the grave, and the bearers on each side of it: the deacons cross their rods over the head and the stewards over the foot, and retain their places throughout the service. if the body is to be placed in a tomb, the coffin should be deposited a little in front of it and remain there until the ceremonies are finished: and the brethren form around the coffin in the same manner as

FREEMASONS SATANISM AND SYMBOLISM

s pure satanism, and albert pike has just espoused it, explaining that nature could not allow the all-loving, all-good osiris to exist without an evil counterpart. in fact, satanism and freemasonry both share the same, very revealing, symbol to depict this situation. quoting from masonic sources, you are provided with this picture. in these symbols, the left-hand pentagram surrounded by the magic circle is lucifer- the good god- with the one point upward and two down; the right-hand pentagram, again surrounded by the magic circle, is satan- the evil god- with the two points up and the one down. these symbols depict exactly what albert pike is talking about in the paragraph above. he says that the evil god, whom he calls seth or typhon [typhon is listed in the satanic bible as infernal name

e eastern star, by shirley plessner, cleveland, ohio, gilbert publishing co, 1956, p. 18. robert macoy said the same thing in adoptive rite ritual [virginia: macoy publishing and masonic supply co, 1897, p. 237. however, this latter representation of the triangle, with the point upward, is the symbol of the perfect or divine man. notice this occult symbol portrays "perfect man and woman" within a circle, which is within a square [representing creation, which is within a triangle [godhood, which is surrounded by the largest circle. notice that the triangle here is with its point upward, signifying the divinity of man. another masonic writer who stated that man can become perfected or divine is george h. steinmetz, writing in, freemasonry: its hidden meaning, new york, macoy publishing and m

rom satanism. witches wear the pentacle with the point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we can only conclude that freemasonry admittedly serves both the "good lucifer" and the "evil satan" cabot has more to say on page 93, about the significance of the pentagram to witchcraft "it [pentagram] consists of a five-pointed star inside a circle. it is the key symbol of the craft. it is the witch's mandala [emphasis added] the pentagram, inside a circle or with no circle, is the key symbol of witchcraft. both "good" and "evil" pentagrams are within freemasonry in abundance. the triangle- continued from previous article the triangle wasn't the first subject mentioned on this page because the pentagram is far more important to their

s freemasonry is from hell "those who follow the path of faith (or the heart) use water and are known as the sons of seth, while those who follow the path of the mind and action are the sons of cain, who was the son of samael, the spirit of fire. today, we find the latter among the alchemists, the hermetic philosophers, the rosicrucians and the freemasons [p. 20] hall places freemasonry among the circle of the damned- sons of cain, who rebelled against god; alchemists who are known sorcerers, black magicians, and worshippers of satan, and the rosicrucians who have so desecrated the precious cross of jesus christ with pentagrams and hexagrams as to make you sick. hall's major revelation was that freemasonry is the son of samael. being careful not to confuse samael with the beloved prophet s

ndows of the temples as a tutelary god [the word "tutelary" means "guardian] 3) in ancient tyre, and india "a serpent was. coiled around the trunk of a tree. python, the serpent deity, was esteemed oracular; and the tripod at delphi was a triple-headed serpent of gold [note: also, pike capitalized as we printed, above] 4 "the portals of the egyptian temples are decorated with the hierogram of the circle and the serpent" 5) the serpent "is found upon the temple of naki-rustan in persia, on the triumphal arch at pechin, in china, over the gates of the great temple of chaundi teeva, in java; upon the walls of athens. the mexican hierogram was formed by the intersecting of two great serpents, which described the circle with their bodies, and each a human head in its mouth [note: pike capitaliz

FULL MOON RITUALS

sired goal "petitions" have included expressions of gratitude to the gods and/or the members, performances of poetry or music, whatever people want to do with their space. petitions aren't scheduled; you come in any time during the main window, usually 4-5 days. how does it work? the fmr is done during a 5-7 day window. the leader posts an opening note, setting place and mood, usually casting the circle, and welcoming participants. over the next 24-48 hours the quarters are called, the god and goddess are invoked, and the leader posts a transition to the petition period. thereafter people come in at their own time to petition until the pre-announced time of closing, when the leader posts a final hail-and-farewell. it isn't necessary to leave your computer on all week, or to do a physical w

r calendar, it was impossible to have two moons in a month, as a moon was a month! old castle ritual room wolf moon leader: red deer date: 30 december 2001 the days after yule had found red deer ever more intent on singing a place sometimes his alone but more often a part of the real world into the old castle environs. now, on the night of the full moon, he lay again on the central altar amid the circle and spiral of standing stones, only a few miles out in the country from the southern part of heaven. a glorious full moon shone overhead, with only wisps of clouds. she illuminated the lithons of rough hewn sandstone- the quarter-stones of which stood some twenty feet tall. when deer first found this circle, it was unlike any he'd experienced before- not actually a circle but a spiral windi

country from the southern part of heaven. a glorious full moon shone overhead, with only wisps of clouds. she illuminated the lithons of rough hewn sandstone- the quarter-stones of which stood some twenty feet tall. when deer first found this circle, it was unlike any he'd experienced before- not actually a circle but a spiral winding in from the north and completing two turns before meeting the circle of quarter-stones, then one more to the central altar slab- but over the past few years he'd become quite at home here. a newly built edifice on an anciently hallowed hillside. as part of the song, deer called the memory of a prior yule when he had lain just so upon that altar for what seemed hours- watching mama moon as she had appeared to sail through the regathering clouds- before he had

ide. as part of the song, deer called the memory of a prior yule when he had lain just so upon that altar for what seemed hours- watching mama moon as she had appeared to sail through the regathering clouds- before he had become aware of the fog rolling in from chapel hill. entranced, he had held his breath as the fog mounted the hillock in a deosil spiral until wisps of it were floating into the circle itself and seeming to dance among the standing stones. tonight deer sang the fog up the hill and watched as it rose to claim even the tallest of the stones. then, he stood, shed all sense of himself and waited- until awareness of a distinctly different atmosphere accosted his skin and his nose with smells of ancient oak, selaginella and leaf mold. opening his eyes, he sees the moon reflecte

he stood, shed all sense of himself and waited- until awareness of a distinctly different atmosphere accosted his skin and his nose with smells of ancient oak, selaginella and leaf mold. opening his eyes, he sees the moon reflected in a glass smooth lake which also reflects the walls and turret of the old castle off to the south, and realizes that his gateway into this place has brought the stone circle just to the eastern edge of the ancient grove, where so many previous moons have been celebrated. becoming aware of a faint smell of ozone and then noticing that, while grove and castle appear solidly limned, the lithons about him possess a certain transparent quality, deer turns to each of the quarters, contemplating the wise words inscribed upon each of the quarter stones, and returns to

FULLER J F C SECRET WISDOM OF THE QABALAH

germ of that error among the philosophers who have claimed that the earth is round.5 st. augustine held a similar opinion.6 long before copernicus wrote his book, revolution of the heavenly bodies (about a.d. 1542, we find that the medieval jews had buried this secret in the zohar, in which may be read: in the book of hammannunah the old we learn. that the earth turns upon itself in the form of a circle; that some are on top, and others below; that all creatures change in aspect, following the manner of each place, keeping however in the same position, but there are some countries of the earth which are lightened, whilst others are in darkness; these have the day when for the former it is night; and there are countries in which it is secret wisdom of the qabalah page 9 constantly day, or i

h the earth upon nothing. h2 it is also called attikah d'attikin, the ancient of all the ancients, and attikah qadosha, the sacred ancient; it is sexless and is sometimes described as the non-ego or not-i, the ayin being altogether beyond the i. in the zohar we read and there went forth, as a sealed secret, from the head of ain soph, a nebulous spark of matter without shape or form, a centre of a circle, neither white nor black, neither red nor green, in fact without any colour. 3 this is the ain soph aur- light, not as a contradistinction to darkness, but as a vibration. first, so the symbolism describes, the ain soph withdrew itself into itself to form an infinite space- the abyss. in this space appeared a point of light, or life-giving energy, which filled it. the ain soph aur is, conse

s tail in its mouth with its teeth. it is perforated on both sides. when the perfect one [or the archangel metatron] is raised up, the serpent is changed into three spirits. 26 secret wisdom of the qabalah page 43 plate 7: the brazen serpent secret wisdom of the qabalah page 44 it is energy and the order within energy- the balance of the forces. isaac myer writes the harmony is represented by the circle, by the serpent, an emblem of both satan and wisdom, with its tail in its mouth. in the physical universe it is the luminiferous aether, the vital caloric, the electro-magnetic azoth. it is the ambient fluid which penetrates, permeates, vitalizes all things, the ray detached from the glory of the sun, fixed by the weight of the atmosphere, and crystallized by the central attraction, to our

idea. or we may try to understand it in another way: the indivisible point or supreme point sends forth a light of such transparency, limpidity and subtlety that it penetrates everywhere. around the point, the penetration of its own light forms a ring or a palace. the light of the supreme point being of an inconceivable brilliance, the light of the palace which is inferior to it looks like a dark circle round it. but the light of the first palace, though it may seem dark by comparison with the point itself, is yet of an immense splendour which gives off another ring or palace forming a sort of envelope around the first one. so that, emanating from the supreme point, all the degrees of creation are but envelopes, the one for the other. the envelope of the superior degree forms the brain of

wnwards so that the light burns among them, then magic is black. the first attitude is symbolized by the trident of neptune, the ruler of the unstable waters; the second by the threepronged fork of the medieval devil, by which souls are cast into hell. the united trident and fork are symbolized in the double shin, and also in the hexagram or seal of solomon or of david. like moths the uninitiated circle round these blinding lights and, becoming drunken on their brilliance, are scorched in their fire. as on the physical plane a man can become intoxicated on wine, and on the sensuous on love, and on the intellectual on knowledge, so also in the super-sensuous world can he become drunken on the energy of the spirit. woe to him who so drinks, for in place of seeing he will become blind. reelin

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

all things according to their various kinds of species" the same as was muth of egypt. mai is said to mean "one who begins to illuminate" she was in fact the mother of the sun whence everything proceeds. she was matter, within which was concealed spirit. in the representations of montfaucon appears the goddess isis sitting on the lotus. her head, upon which is a globe, is surrounded by a radiant circle which evidently represents the sun. on the reverse side is ieu, the word "which is the usual way of the ecclesiastical authors reading the hebrew word jehovah" referring to this from montfaucon, godfrey higgins observes "here isis, whose veil no mortal shall ever draw aside, the celestial virgin of the sphere, is seated on the self-generating sacred lotus and is called ieu or jove"[32] she

ceded, they would at once attempt to determine the rate of precession in a given time; the precession, however, in one year was so small that they were obliged to extend their observations over immense periods. jones informs us that the hindoos first supposed that the precession took place at the rate of 60 years in a degree, or 1800 in a zodiacal sign, and of 21,600 in a revolution of the entire circle. they afterwards came to think that the precession was at the rate of 60 years and a fraction of a year, and thus that the precession for a sign was in 1824 years, and for the circle in 21,888 years. subsequently they discovered, or thought they had discovered, the soli-lunar period of 608 years, hence they attempted to make the two go together. both, however, proved to be erroneous. in ref

hood, soon assumed the place of seth beside osiris. later in the history of egypt, when the gods have become greatly multiplied, and the original significance of the deity obscured, horus, the child and the third member in the later egyptian triad, not unfrequently appears in her place as one of the eight great gods. the fact is observed that the history of osiris is not alone the "history of the circle of the year, or of the sun dying away and resuscitating itself again, but that it is also the history of the cycle of 600" it has been said that of the component elements of his hieroglyphical name, isis is the first, and that the name osiris really signifies the "eye of isis" according to plutarch, isis and muth are identical, but from the evidence at hand it is plain that muth comprehends

decoration of a demi-wreath of two palm branches (in the form of the wreath upon the seal of the westminster assembly of divines, placed around the margin of the upper hemisphere of the field; and on the lower hemisphere of the field a demi-wreath composed of a branch of oak united with an olive branch. further, that the words of the motto 'christus exaltus salvatar' shall be displayed in a semi-circle upon the upper part of the field, on either side of the standard of the cross, and, encompassing the whole in a bordure, the following words, in full or in proper abbreviation thereof 'the seal of the general assembly of the presbyterian church in the united states of america" the origin of the rite of baptism as performed at the present time in christian churches, may be traced directly to

wherever obelisks, columns, pillars, attenuated spires, upright stones or crosses at the intersection of roads are found, they always appear as sacred monuments, or as symbols of the lingham god. the chaldean tower of which there are extant traditions in mexico and in the south sea islands; the round towers of ireland; the remarkable group of stones known as stonehenge, in england; the wonderful circle at abury through which the figure of a huge serpent was passed; the monuments which throughout the nations of the east were set up at the intersection of roads in the center of market- places, and the bowing stones employed as oracles in various portions of the world, have all the same signification, and proclaim the peculiar religion of the people who worshipped them. whether as among the

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ngeing itwithvenomous personal attacks that were as unjustified as were his assaults on waite's writing. his characterization of waite (in his novelmoonchild)as 'edwin arthwait 'a dull and inaccurate pedant without imagination or real magical perception, is more a reflectionofhis self-perception. butwhyshould crowley, flamboyant, indifferent to public opinion and public morals, andwitha perpetual circle of sycophantic acolytes, be so exercisedwiththe need to condemn a man he perceived as a fellow occultist?throughoutthe ten issues of his periodicaltheequinoxcrowley maintained a stream of invective and abuse against a. e. waite, condemning the man, his works, his friends and all that he stood for. as there was virtually no public circulation oftheequinoxthese attacks seem futile, and can on

ithbertha phillips, an erstwhile friend of his wife's, and made a living by lecturing on his brother's works. embittered by this desertion aunt harriet livedwithher mother in bayswater, refusing to meet her elder sister for many years and dominating mrs lovell,whowas 'rather a negative personality, easily influenced, easily over-ridden and anxious probably to have peace at any price in herownhome circle. waite remembered his aunt by her absence:'duringall the years of my childhood she never crossedourthreshold, nor was my mother invited to enter their sacred precincts,(sly,p.41).theyoungest sister,julia, was lesshostile. she had married the 'fine-looking, open-handed, roystering frederick firth',buthe too deserted his wife and went to america, leaving her to bring up three children alone

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

e year, thinking that it was in the 'summer, possibly of 1885';buthe was clear as towhatfollowed:'inthe autumn we renewed acquaintance under the same auspices and stuart-menteth, for some obscure reason was drawn in my direction. undoubtedly stuart-menteath (there was no consistency of spelling, even in the family 'cultivated my acquaintance more especially in connectionwithhis ambition to form a circle for private seances, inthehope that an unprofessional medium would develop therein'iand eventually waite was invited to dinner 'so that we could talk things over and compare points of view. perhaps he was invited for social reasons also 'possibly i was invited in the first instance to meet or renew acquaintancewitha friend of evelyn ogilvie stuart255 menteth, the older girl. in this case th

tford. he appealed for help to waite,whopromptly obliged by compiling a 'conjuration to be used in theatres' of some one hundred words of latingibberish-althoughhe had no idea for which play it was required (in fact,henryvi,part2).waite noted in his diary(11april 1901) that 'bensonian magic is preposterous, for the operator is caused, despite all precedent&ignoring alldangers to stand outside the circle. plrater] avallanius burning to have the blackartperformed satisfactorilyhas set himself to remedy the mischief of all this ignorance, and hence this request' he added, complacently, that hisownconjuration 'has the merit of being much wickeder than the grimoires, for black magic, as i have already shown, isnotnearly so black as it is painted. it is doubtful if machen spoke the conjuration h

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

t a german) and1.0.,and instructed them fully in the precious resultsofhis travels, and so these four fratres founded the 'fraternityofthe rose and cross'.theymade a magical alphabet, language and dictionary, and wrote the books m (magicon, axiomata, rotamundiand protheus; they also designed and built the house called'domussancti spiritus' as the home of the fraternity. after a few years a second circle of four other fratres was formed; these werecr.,the sonofthe deceased father's brotherofcr.,b, a skilful painter,g.g.andpd.,who acted as secretary to the others. while two fratres always remained with the foundercr.,the others went about doing good, relieving the poor and sick and collecting further knowledge.thefraternity then was a society of studentsofreligion, philosophy and medicine, w

the curious alchymical tractate called "chymische hochzeit (chemical wedding) was written in german by c.r.butwasnotthen published.itnarrates the attainment by himofthe grade of"equesaurei lapidis" or "knight of the golden stone'.18 thegoldendawn'in1484the founder and imperator c.r. died, his body was embalmed and put into the vault, which was closed and con255 cealed from the membersofthe latest circle of junior students 'frater d. was then chosen to be magus, and after his death frater a. at a date unknown, but he died in1600.his successor was fratern.n.,who in1604discovered the entrance to the cavern and caused it to be opened,120years after the decease of c.r. within the vault was found the body carefully preserved under an altar, and in his hand the parchment roll called the book t (t

e elaborated the beliefs and practices of its members 'i have myself taken a small, private room which i20thegoldendawnhave fitted up as a small chapel or oratory, and, gathering a few earnest people round me, have officiated twice a week at a simplebutsolemn service, in the intervalofwhich we sit for spirit255 communion..there are gradations in our guild; but all, from the inner to the outermost circle, are believers rather than inquirers.'hewas anxious, too, to stress that the guild guarded itself against curiosity-hunters;'inthat sense only is our society a secret one' it was already common to find priests, of the anglican variety at least, within freemasonry, but the existence of the guild of the holy spirit indicates the rudimentsofa willingness to be partofa hierarchical society devo

ffairsofthe order, and her own occult studies, as far more important thanherprofessional career upon thestage-althoughnot, perhaps, as more important thanheraffair with george50thegoldendawnbernard shaw, even though he remained constantly irritatedbyher preoccupation with magic. florence's enthusiasm ledherto become praemonstratrixofthe isis-urania temple in1894and, later, to set up a small study circle for the practice of astral travelling.thiscircle was seen by annie horniman as a threat to the unityoftheorderand in1902she appealed to the chiefsofthe second order to permit her to disperse the group by means of a banishing ceremony, for she believed that there were occult as well as disciplinary reasons for its undesirability.herpetition to the chiefs describes the group:'thisgroup consis

the scottish lodge ofthe ;theosophical society were also members of the amen-ratem-aple, the paper was probably heard with less hostility thanhave been expected from a theosophical audience facedwithallecture on the superiority of christianity overits rivals.herfellow4magicians doubtless appreciated the reference tomystery!!schools 'there, however, was one great secret and sacredj lodge, an inner circle, in possession of the great secrets ofj human generation and human regeneration; something, though! far in degree, different from our notions of an inner circle. it was from this source that the final consummation of the new dis255 pensation was proclaimed. from the quabbala [sic, the essene brotherhood, and on to the present time, there are glimpses given; us, which tell us of the work tha

GILBERT THE MAGICAL MASON

ch knowledge he had acquired by many initiations in eastern lands. he adopted a covered mystic name, as medieval teachers mostly did; the name he took was 'christian rosenkreuz, or christian rosy cross, or shortly c.r, with a signum or seal of a rose on a cross formed of six squares, such a cross as if closed up would form a cube. he settled in a certain retired place and drew around hun a select circle of friends and pupils who were ultimately, after training, received by him into the grades of mystic initiation which he had himself collected. after some years of tuition and elementary practice these initiates set to work and built, or caused to be built for themselves, a temple or lodge house, or home; they calledit'domussanctispiritus',the house of the divine spirit. here they settled a

f tuition and elementary practice these initiates set to work and built, or caused to be built for themselves, a temple or lodge house, or home; they calledit'domussanctispiritus',the house of the divine spirit. here they settled and this was their abode, study and laboratory; from thence they issued forth intumon deeds of mercy and of healing, and of teaching, and of observation. from this first circle there were formed other circles in succession, the elders teaching the juniors, and so was the secret knowledge both*i.e. helena petrovna blavatskychristian rosenkreuz17preserved and extended. c.r. lived to a very advanced age, 106 years, and dying at last was buried, as had been arranged by him and the members of his inner circle, in a special vault within theirdomusor secret dwelling. som

d upon the door was fixed a brazen plate, upon which was engraved an inscription of a prophetic exclamation of his own, that in 120 years after his death his tomb should be re-opened and his doctrines, in a modified form, once more made public, and not only to a few, but to the learned in general: this plate was then covered up and the presence of the vault quite masked.themembers of c.r.'s inner circle appear to have died off each in his turn, until at last there remained no one who couldtellthesecretofwhere the great instructor lay,andwhere was the secret chamber of which all had heard, and which all were forbidden to seek. the brothers were content to refrain from seeking; trusting in the promise that a time should come when, in the natural course of events, c.r. should rise again, or a

eight of eight feet. although the sun never shined in this vault, nevertheless it was enlightened by anothersun,whichhadlearned this from the sun, and was situated in theupperpartin the centre of the ceiling; inthemidst, instead of a tomb stone, was aroundaltar covered over with a plate of brass, and thereon this engraven:-a.c.r.c. hocuniversicompendiumuniusmihisepulchrumfeci.roundabout the first circle orbrimstoodjesus mihiomnia.inthemiddle were four figures, enclosed in circles, whose circumscription was:-1.nequaquamvacuum.novoid exists.2. legis jugum.theyoke of the law.3.libertasevangelii.theliberty of the doctrine.4.deigloriaintacta.theunsullied glory divine.thisis all clear and bright, as also the seventh sideandthe two heptagoni, so we kneeled altogether down, and gave thanks to the

nd future. he lived more than a century, and passed away, not of disease, but at the call of god; away from the embrace and last kiss of his brethren, and so returned to divinity.'hewas a beloved father, a very dear brother, a most faithful teacher, and the most enduring friend.'helies concealed here for 120 years' underneath this inscription there were five signatures of mem255 bers of the first circle, and three of the second circle.'i am not of those who scoff at all that seems at first sight improbable, and to me this does seem a very impressive narrative. many of you as theosophists must see nothing wildly improbable about it; and it may seem to you within the range of things possible;butiadmit that the truth of the narrative is not proven. no person as an entire outsider has ever see

GILBERT THE SORCERER AND HIS APPRENTICE

ted not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, asitwere, increased force from the blackness.theinfernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths:[hebrewlettersommitted.]rg(i)aretz- dry, crumbling earth (2) adamah- reddish mould (3) gia--undulating ground, like the side of a valley (4) neshiah- pasture, or m

like a, hippopota255 mus, and an elephant,butcrushed flat, or as if their skin was spread out flat over the body of a gigantic beetle or cockroach, crawling yet having vast strength (12 'neshimiron- whose colours are of a stagnant gleaming, watery hue, and their forms like hideous women, almost skeletons, united to the bodies of serpents and fishes.the qllphqth of theqabalah27in the midst of the circle are placed samael and asmodai. the symbolic form of the former is somewhat like that of the devil of the tarot,butcolossal and attenuated;thatof asmodaias 225 bloated, bestial man, but in a crouching position. atthesouth-east angle are placedtheevil adam, a goat-headed skeleton-like giant; and a' thousand-headedhydraserpent; and the elder lilith,thewife ofsamael,awoman with an ever-changing

tree of life, the cross embraces tiphereth, netzach, hod and yesod, and rests on malkuth. also the calvary cross of six squares refers to the six sephiroth of microprosopus, the sun and forms the cube opened out.38 thesorcererand his apprentice44. the symbol of venus on the tree of life embraces the whole of the sephiroth and is therefore the fitting symbol of the isis of nature. hence, also, its circle is always to be represented larger than that of mercury.0 267 267.'45. the mode of using the talismanic forms drawn from the geomantic figures is to take those yielded by the figures under the planet required, and to place them at the opposite ends of the 8 radii of a wheel as shewn. occasionally also a square of any convenient number of apartments may be substituted for the wheel.theazoth

ry the combinations by taking s. 44 1; s.432;up to s. 34 11, for the past; s. 66 23; s. 65 24; up to s. 5633, for the present; and s. 55 12; s. 54 13; up to s. 45 22, for the future.thetarot73finally, combine them all together, thus"66 1; 65 2; 64 3; and so on up to 3433; placing them in a single packet one on the other as you do so; and when this is finished, deal the whole 66 cards in one large circle, placing the significator as a starting-point, when 33 will be the first card and 66 the last card on either side of the significator. now gather them up thus in pairs for the last reading, s. 66; 33 1;342;and so on up to the last card, which will be a single one. draw two other fresh cards at random from the11cards which have not been used in the reading, and place them face upwards one on

stice; the first two fingers and thumb of each hand are extended as in giving the sign of benediction. one arm is feminine, the other masculine. the torch of intelligence is placed between its horns, as the magical light of the universal equilibrium. the caduceus which holds the place of the generative organs signifies the eternity of life; the belly is covered with scales to represent water; the circle above it is the atmosphere; the wings are the emblem of the volatile; and the deformed and goat-like feet rest upon the earth. space does not allow me to enter further into the subject, on which, indeed, several volumes might be written without exhausting it. i can only hope that this short treatise will suffice to give my readers some idea of the recondite meaning of the tarot cards, and h

GILBERT R A THE MASONIC CAREER OF A

tober 1911; the occult review, october, 1911; the freemason, 25 may 1912 90[90] slt, p. 229 91[91] diary, 30 april 1903 one- that of woodford- swarms with the mis-statements and ineptitudes of ignorance, and one- that of mackenzie- with the misstatements and extravagances of a lying fancy'92[92. about his fellow-rosicrucians he was even more scathing. in 1903 he was chairman of the s.r.i.a. study circle and found that its reports 'are diseased memorials and the malady from which they suffer requires the continued process of the cemetery. such instances of inability to state with any clearness what the speaker intended to say i have never met with previously'93[93. at the same time he admitted to himself 'i have noted that in certain instances my share in the discussion is open to the same

GLOBAL FREEMASONRY

d to say nothing about god except the truth. i have come to you with a clear sign from your lord. so send the tribe of israel away with me" he said "if you have come with a clear sign produce it if you are telling the truth" so he threw down his staff and there it was, unmistakably a snake. global freemasonry ek and he drew out his hand and there it was, pure white to those who looked. the ruling circle of pharaoh's people said "this is certainly a skilled magician who desires to expel you from your land, so what do you recommend" they said "detain him and his brother and send out marshals to the cities, to bring you all the skilled magicians (qur'an, 7: 104-112) it should be noticed that mention here is made of a council that advises pharaoh, that incites him against moses, and recommends

critical of freemasonry [t]he answer to this question lies in the "secrets" of freemasonry. if these secrets were readily available to the general public it is doubtful if their meaning would be understood to those who were not versed in the doctrines of occultism and ancient religion. in fact it is doubtful if many of the ordinary lodge members understand what its secrets represent. in the inner circle of masonry, among those who have obtained higher degrees of initiation, there are masons who understand that they are the inheritors of an ancient and pre-christian tradition handed down from pagan times.79 when we look at the writing of turkish masonry, we see that masons of the highest degree are in possession of knowledge that they keep hidden from the other brothers. the master mason ne

he thames river by gondola to a ruined abbey near west wycombe. there, to the sonorous tolling of the deconsecrated cloister's bell, they dressed in monkish robes and indulged in every manner of depravity, culminating in a black mass celebrated on the naked body of a debauched noblewoman and presided over by that notorious rake sir francis dashwood. their diabolical devotions concluded, the inner circle would adjourn to plot the course of the british empire. this "unholy sodality" as it has been called, styled themselves, with suitably a depiction of strange ceremonies in an eighteenth century masonic lodge. global freemasonry dhk gothic flair "the friars of st. francis of medmenham" though they have been immortalized by their popular epithet "the hell-fire club" in that gossipy age there

publicly in a scurrilous mock ritual. the "chapter-room" is the key to understanding the monks' activities. its furnishings remain unknown, and consequently the use to which it was put remains a mystery. sensationalist authors assume it was a satanic sanctuary, although it seems more reasonable to conclude that it was used for masonic ceremonies. john wilkes, an important member of the medmenham circle who did not become a freemason until after his parting of the ways with the group, whines in an article defaming his former friend "no pro- dhl the masonic war against religion global freemasonry dic fane eye has dared to penetrate into the english eleusinian mysteries of the chapter-room, where the monks assembled on all solemn occasions, the more secret rites were performed and libations

GNOSTIC CATECHISM

tober 1911; the occult review, october, 1911; the freemason, 25 may 1912 90[90] slt, p. 229 91[91] diary, 30 april 1903 one- that of woodford- swarms with the mis-statements and ineptitudes of ignorance, and one- that of mackenzie- with the misstatements and extravagances of a lying fancy'92[92. about his fellow-rosicrucians he was even more scathing. in 1903 he was chairman of the s.r.i.a. study circle and found that its reports 'are diseased memorials and the malady from which they suffer requires the continued process of the cemetery. such instances of inability to state with any clearness what the speaker intended to say i have never met with previously'93[93. at the same time he admitted to himself 'i have noted that in certain instances my share in the discussion is open to the same

GNOSTIC HANDBOOK

ecome more and more distorted until now, in the age of the wolf they have dissipated into the pool of illusions. religions, ideologies and movements are hence exoteric. exoteric- of philosophical doctrines, treatises, modes of speech, etc: designed for or suitable to the generality of disciples; communicated to outsiders, intelligible to the public. hence of disciples, etc. belonging to the outer circle; not admitted to the esoteric teaching. oxford english dictionary esotericism (the inner teachings) are elusive and hard to find, they have been passed from "mouth to ear" through brotherhoods, sects and orders. they do not evolve, while their appearance may change from age to age, they exist as memories and reflections, transmissions from the golden age (the equivalent in time to the world

ocus. in that saying is our instinctive recognition that everything has its proper centre which is also its essence. the essence of an individual, one s center and citadel, is the mind. but it is not the ultimate centre the idea of a fixed centre and a continually moving periphery has many illustrations. it is like a wheel turning on an axle, a rope swung round a vertical pole, a compass making a circle. a grander cosmological image is of a spherical universe, with the spherical earth at its centre, both revolving upon the same unmoving pivot, the world pole. in all traditional systems of religion this image has provided the dominant symbol" at the center of the world john michell, thames and hudson 1994 working from this model, we can go further and delineate the characteristic of the axi

not wish to see partial. his approach is that there are many ways to "ride the tiger, one can ride slowly and with care, or struggle into the night, one can beat it into submission or lull it with song. evola other published works, the yoga of power and the hermetic tradition offer various interpretations of the means to achieve the aristocratic self. evola s worship of the heroic brings us full circle, it brings us back to the yugas and the greek model with its trans=temporal heroic age. the age of heroes in the greek system exists outside the time based cycle of gold, silver, copper and iron, it is that call to go beyond the natural entropy of the cycles and achieve greatness. in evola s system it is the true solar path, the path of the sun which leads back to the axis mundi, the polar

is the true solar path, the path of the sun which leads back to the axis mundi, the polar golden age. the gnostic handbook page 63 the great year the concept of precession is central to the cycle known as the great or platonic year. it is based on the simple fact that the earth does not sit straight, there is a slight wobble in the earth s axis as it spins. accordingly the north pole describes a circle taking 2590 years to reach the point at which it started. as this process unfolds the vernal equinox is seen to move backwards through the signs. this backwards movement starts at capricorn and ends at aquarius, the reverse of the normal yearly cycle. many have argued that it was hipparchus in the second century bce who discovered this, however there is clear evidence that it was known far

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

to set the mood. cleansing and containment traditional methods include a banishment which can be used to clear the area of any unwanted energies, there are many different rites ranging from the lesser banishing ritual of the golden dawn to simple visualisations. after this is done, a sacred space should be created to contain the energy. this can range from creating a spiritual temple to drawing a circle with the sword. it is important that this is done correctly and strong visualisations used. it is no use using elaborate incantations if the visualisations do not match in intensity. dedication when the sacred space has been created, dedications should be offered. these can include invocations of the four elements, prayer, meditations or whatever is required. the important thing is that the

GOETIA LUCIFERIAN

to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of the emerald light. i charge thee with guarding this book by the dreams of those unwilling to grow and become in the light of the serpent-angel. by air and dream we enter the circle 4 5 the preliminary definition of magick& black magick it is significant to explain the definitions within the context of this book, to not only in some manner set the foundation but also the suggestion of a successful application of this grimoire. this book is not meant for the individual to develop profane behavior, antisocial actions nor abhorrent philosophy which may be defined as not-h

opt we become as gods and goddesses individual and beautiful in many ways. black magick as revealed in current standards is the art of self-deification through antinomianian processes, that by the self separating from the natural order do we move in-between the world of waking and dreaming. in the art of primal sorcery this is defined as encircling/ensorcelling the self in the dragon s being. the circle in the modern context of magick and ceremonial workings is not designed to keep forces out, such as being a philosophy which if employed in this manner, will lay a foundation which causes the magician to fail from the start. the circle is a span of self control; it is our influence of who we are and what we will become. do not fear forces outside the self, your greatest enemy is within. any

oke in hell (earth the chthonic realm. rather than fearing and cowering, hiding, lucifer understood he was an independent mind and existed independently from the natural order and roused all other fallen angels to stand strong. in this context, lucifer was creating order from chaos. this is a seeming model of the initiate, that we work towards recognizing our own sense of being, and to expand the circle of control. the daimons/djinn of the goetia are initiatory forces as well. consider the definitions of angel and demon. the significance is beneficial in the context of this grimoire. angelic spirits are solar/air based spirits who posses a higher articulation of being, that is, they resonate with the more developed aspects of the self i.e. communion with the initiatic guide/holy guardian a

e infernal princes. in the coiling of this black light and cunning fire, may the sorcerer become isolated and strong against the natural order. the individual is separate, yet a fire made vessel of azazel-lucifer, known as azal ucel, the daemonic angel 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

reat 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, initiator of flame and iron, come thou forth unto this circle. horned beast and angel perfected, awaken to my northern calls of the earth! in hearth and forest shall you walk with me; in shadowed valley shall you walk as me; in desert and mountain shall you carry my body in thy circle of being! mahazael, incarnate within! azael as the candle burns out and as the sun fall into the darkness, i call unto thee azael spirit of the western gates of twilight

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

the marvelous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens! amen. give the zelator sign repeat the qabalistic cross. note: a few of the benefits that may be obtained from this ritual; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements of earth within his/her circle, and the zelator will have the ability to commune with the great archangel uriel. a few basic rules should be kept in mind when performing the ritual. while in the learning stage, it is advisable not to perform it before going to sleep. the energies invoked may be too potent for a novice and therefore may disturb one's peace of mind, making it hard to get any rest. keep in mind that the arc

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

age is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind's eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. the lesser bannishing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index fing

think of themselves as being "numb" will be glad to know that over a long period of performing the l.b.r.p. daily, your sphere of sensation is slowly but surely becoming accustomed to the energies. so when you have internally reached a state of openness, you can then judge for yourself that the presence of the archangels are truly undoubted. within its performance the magician traces a protecting circle, while his imagination is formulating an astral circle of fire within which to pursue his work. at the north, south, east, and west of this circle banishing pentagrams of the element earth are traced with the wand or sword. as these pentagrams are formed in midair with the elemental weapon, every effort should be made to impart vitality and reality to them. the blind performance of this rit

sly, should be stimulated to create these pentagrams about the magician on the astral plane in glowing figures of fire, so that through the streaming lines of light and power, representative of the spiritual being, no lesser entity of any kind dare make its way. it is necessary that the magician make certain that he does not lower the elemental weapon after formulating a pentagram in mid-air. the circle must be complete, continuing in an unbroken line from pentagram to pentagram. the blazing five-pointed star is like the flaming sword which debarred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein the

ints or monads, are the minute sensitive points of spiritual consciousness, and in the reality of their existence and function is based not only the deepest sense of individuality but the basis of matter itself, and its concomitants of energy and physical life. these monads are at the root of the cell as of a mineral, brain matter as well as of vegetable life. the result of the formulation of the circle of fire and the flaming pentagrams, the vibration of the god-names and the invocation of both the angels of the cardinal points and the holy guardian angel, is that gradually the coarser cells or monadic atoms are ejected from the sphere of consciousness. to take their place other lives, more sensitive and refined, of a finer grade of spiritual substance, are attracted to the sphere of bein

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

e, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: a few of the benefits that may be obtained from the l.i.r.p; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements within his circle, and the zelator will have the ability to commune with the four great archangels. a few basic rules should be kept in mind when performing the ritual. while in the learning stage, it is advisable not to perform the l.i.r.p. before going to sleep. the energies invoked may be too potent for a novice and therefore may disturb one's peace of mind, making it hard to get any rest. keep in mind th

GOLDEN DAWN RITUALS B

spirits' to gratify thine own curiosity" when the need shall arise for such a working with an evil-natured spirit, thou shalt hold the blade of thy sword upon the spirit until such a time when thou shalt give him the license to depart. let the adept draw the complete pentagram as taught in the first portion of this lesson and have it near during all important workings. it is vital when tracing a circle for an area of working that thou complete the circle. the circle must be complete before any invocational work commences. within the pentagram there are invisible currents. from o to m, and from l to n. the currents are that of as represented by the letter c. it is the currents of that are symbolized by the active and passive pentagrams of. these pentagrams should proceed and close all invo

osed. observe that the invoking pentagram of m begins from n and n begins from the angle of m. o, like l, begins with. the adept should take notice that an active-passive elemental relationship exists within the symbol of the pentagram. trace the kerubic sign of the element in the center of the pentagram. should you need to limit or confine the elemental energy as in talisman working, then draw a circle clockwise around the pentagram; otherwise, do not draw a circle around it. the basic rule is that thou shall invoke toward and banish from the point to which the element is attributed. m has a watery symbol, k. it is the container of rain and moisture. o is symbolized by the sign of e. e is the sign when the hot sun is most fiery upon the earth. n is represented by the symbol. it is a symbo

mes must be vibrated with the invoking and the banishing pentagram. let the adept again be reminded that the enochian names are not vibrated without the presence of the tablet of union and the four watchtower tablets. remember to invoke the forces of the four elements in the four quarters, begining in the east, then moving to the south, the west and then the north, taking due care to complete the circle in the east. all invocations and banishings are to be opened and closed with the qabalistic cross. in some cases, certain other names that pertain to the quarter may also be vibrated. make certain that the following pentagrams of are utilized in conjunction with the proper elemental pentagram; either invoking or banishing, according to the work you are doing, and take due caution to vibrate

. four figures in each quadrant are drawn in consecutive order. for example, using the s.b.r.p: 1) the closing passive pentagram. 2) the spirit wheel. 3) the banishing elemental pentagram of that quadrant. 4) the kerub of the element. each of the figures are drawn one on top of the other. the spirit wheel and the kerub both are drawn in the center of the pentagrams. the spirit wheel is drawn as a circle with eight spokes within. the kerubs are attributed as thus: spirit wheel k aquarius kerub e leo kerub eagle kerub b taurus kerub in the supreme ritual of the pentagram, both the hebrew and enochian words and energies are used; the hebrew you should already be familiar with ever since the neophyte grade. the enochian system finds its origins in the work handed down from john dee and edward

GOLDEN DAWN RITUALS C C1

tions. luna changes, so let the adept be certain to invoke or banish the correct aspect of luna. in most cases, the symbol of 5 should be traced thus: y. it symbolizes luna in her increase and is thus favorable. when traced thus: 2, it symbolizes luna in her decrease. this means limitation and restriction, which is not favorable. luna at the full moon is traced thus. at the new moon, it is a dark circle: 3. these last two forms are seldom employed and are not good in most cases. should the adept desire to invoke the head of the dragon, the north node of the moon, caput draconis, let him/her trace it thus: p. the tail, cauda draconis, is traced thus: q. these forces are most easily invoked when the sun or moon is within them in the zodiac or in conjunction. remember, from your study of geom

m. observes with due caution that p and q are invoked during an eclipse, for they are the powers of the eclipse. in order for an eclipse to occur, both the sun and the moon must be in conjunction with them in the zodiac. the sun and the moon, thus, being at the same time either in conjunction or in opposition with each other. 9 when performing the hexagram rituals, it is important to complete the circle in the temple or working area. do not trace a circle around each hexagram unless you wish to confine its force to one place as in the charging of telesmata. superior and inferior triads each angle of the hexagram is in sympathy with either a superior planet or an inferior planet. the word "inferior" and "superior' denote a higher triad or a lower triad on the tree of life. the superior plan

ter of the figure. to banish, trace the form thus: l b c y f k 19 step 5 using the magical implement, trace a line to the north and make the figure thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. to banish, trace the form thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. step 6 pass around back to the east so as to complete the circle of the place where thou art standing. perform the analysis of the keyword. thou may wish to perform the analysis of the keyword in the beginning before tracing the forms. this is acceptable, but as the place of working will be better suited after the b.r.h. or i.r.h, it is most appropriate at the end. the fifth form of an evil nature 20 this form remains unpublished and for good reason. the

lisman. 11. in the case where you may wish to invoke all the planetary forces, perform the l.i.r.h. using l, then turn to the quarter of the respective planets and use the supreme ritual of the hexagram to invoke their forces. remember always to properly banish planetary forces when you are done working, using the lesser banishing ritual of the hexagram. 12. in all cases, remember to complete the circle of working following the course of the sun. special note on elemental directions take notice that the positions of the elements are different in the zodiac, which equates to the macroprosopus, than that of the four winds. the zodiac is utilized for the hexagram rituals and the winds are used for pentagram ritual. repeated here is the tablet of shewbread. notice within it is hidden both the

GOLDEN DAWN RITUALS D

or the performance of the works of the magic of light" step 6 wrap your lotus wand in the appropriate silk or linen. 8 step 7 purify the room by n and o just as you did in the beginning; leave nothing out here. step 8 perform the reverse circumambulation to break up the forces. remember, going in reverse breaks up the vortex. step 9 place your lotus wand just outside the precincts of your magical circle and perform the l.b.r.p. and b.r.h. placing the wand outside of the circle ensures that the newly bestowed energies are not discharged. 9 10 a b c d e f g h i j ere the rose cross lamen r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross lamen is a sacred symbol of our rosicrucian fraternity. it must be made and consecrated by each individual adept alone. it must never be

GOLDEN DAWN RITUALS E

enter. the letters painted on the angles refers to the analysis of the keyword. remember, it is through the analysis of the keyword that our sacred vault is opened. next we have the twelve signs of the zodiac on the twelve petals. they follow the standard order: uppermost h a w b z c j d f e y f 4 lowermost l g n h s i u j x k q l the seven double letters located in the middle row under the outer circle of the zodiac are allotted to the planets. they are listed in order of exaltation. these are as follows: 1. p 2. r 3. b 4. d 5. g 6. t 7. k please note that t and k are incorrect in regardie's, the golden dawn. the inner three petals allude to the three mother letters. these relate to the three elements of m (a, o (c, n (m. notice that o and n are counter changed with m as the reconciler. t

GOLDEN DAWN RITUALS ENOCHALL

o you servants. cnx: cacodemon of fire angle of water tablet. cnxp: subservient angel of fire angle of water tablet. coa: cacodemon of earth angle of air tablet. coalg: continually. coasg: caosg, earth. coasgin: than the earth. coazior: increase. cocasb: of time/ time/ the time. cocasg: times. cocn: kerubic angel of earth angle of earth tablet. colis: making. collal: sleeve/ sleeves. com selh: a circle. comanan: governor of the second division of the aethyr zax (29. commah: truss/ trussed. como bliort: a window of comfort. como: window. comselh: circle (n. cona: subservient angel of earth angle of air tablet. congamphlgh: man's spirit; the holy ghost. conisbra: work(s) of man. const: thunder (cf. avavago, coraxo. 17 cop: cacodemon. cop: cacodemon of earth angle of water tablet, counterpar

GOLDEN DAWN RITUALS F

d, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbol of the circle and the cross (this is a solar cross with a circle around it. at the same time, invoke all of the divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain seasons worthily represented by the glorious sun of trapt, i beseech thee to bestow upon t

lding the lotus wand. when invoking the hexagrams of the planets, begin with l, ending with 5, and then perform the invoking hexagrams of a, holding the lotus wand by the e band. step 10 let the adept, holding the lotus wand by the white portion, trace the equilibriating active and passive spirit pentagrams along with the spirit symbols over 5 the lamen. let the adept also make certain to trace a circle around the pentagram, thus, containing it to the lamen itself. vibrate "exarp, hyha, bitom, hyha (for the active spirit" hcoma, alga, nanta, alga (for the passive spirit" step 11 holding the lotus wand by the e band over the red o arm of the hermetic rose cross lamen, recite the following "and the name of the first river is pison, the one that winds throughout the whole land of havilah, whe

llow arm, the invoking active spirit pentagram vibrating "exarp, hyha" give the lvx signs. trace the invoking pentagram of m while vibrating the names of god borne upon the banner of the east "oro ibah aozpi, hwhy" give the theoricus grade sign. step 14 over the l arm of the hermetic rose cross, hold the lotus wand by the b band and recite the following "and the fourth river is euphrates" trace a circle over the arm and draw the invoking passive spirit pentagram and vibrate the names "nanta, alga" give the l.v.x. signs. trace the invoking earth pentagram, intoning and vibrating the names of god borne upon the banner of the north. 7 "mor dial hctga, ynda" finish by giving the zelator grade sign. note: each pentagram of spirit active and passive and invoking elemental pentagrams should be tr

e arm and draw the invoking passive spirit pentagram and vibrate the names "nanta, alga" give the l.v.x. signs. trace the invoking earth pentagram, intoning and vibrating the names of god borne upon the banner of the north. 7 "mor dial hctga, ynda" finish by giving the zelator grade sign. note: each pentagram of spirit active and passive and invoking elemental pentagrams should be traced within a circle. the rose cross lamen is one of the most powerful pieces of spiritual telesmata that the adept posseses. it is important to draw a circle around the lamen, to contain the energy to that particular location or talisman. step 15 holding the white portion of the lotus wand, trace a circle over the outer twelve petals of the rose while vibrating "ynda" step 16 trace a smaller circle over the se

that the adept posseses. it is important to draw a circle around the lamen, to contain the energy to that particular location or talisman. step 15 holding the white portion of the lotus wand, trace a circle over the outer twelve petals of the rose while vibrating "ynda" step 16 trace a smaller circle over the seven middle petals of the rose while vibrating "atyrara" step 17 trace an even smaller circle over the innermost petals of the rose and vibrate the divine name "hwhy" step 18 from the top of the rose cross lamen to the bottom, draw a vertical line while vibrating "hyha" from the left of the rose cross lamen to the right, draw a horizontal line while vibrating"\yhla" 8 step 19 wrap the newly consecrated rose cross lamen in white silk or linen. then proceed to purify and consecrate th

GOLDEN DAWN RITUALS G

s, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the quarter of the element whose implement is being consecrated and empowered. step 9 let the adept hold the lotus wand by the appropriate corresponding kerubic band. trace in the air over the implement that is being consecrated a circle followed by the appropriate spirit pentagram and the appropriate invoking pentagram for that particular element. this should almost be an imaginary astral type of experience, as if you were standing in the center of that tool itself. step 10 now invoke the divine and angelic names already engraven or painted upon the implement. be certain to vibrate the names with full meaning and intensity

bziza who art ruler and president over the four angels of the fiery lesser quadrangle of o, i invocate thee to impress into this weapon the force and fiery energy of thy kingdom and servants, that by it, i may control them for all just and righteous purposes" using the sword, trace over the fire wand the invoking active spirit pentagram and the invoking fire pentagram with the lion kerub within a circle. note: when using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of n holding the chalice on high, and recite the following "o thou mighty angel banaa, ruler and president over the four angels of fluid o, i beseech thee to impress into this weapon thy magic power, that by it, i may control the spirits who serve thee

and recite the following "o thou mighty angel banaa, ruler and president over the four angels of fluid o, i beseech thee to impress into this weapon thy magic power, that by it, i may control the spirits who serve thee for all just and righteous purposes" let the adept trace with the chalice above the fire wand, the invoking active spirit pentagram and invoking fire pentagram with the kerub in a circle as before. 7 empowering the lesser angle of m let the adept take up the air dagger and recite the following "o thou mighty angel bdopa, ruler and president over the four angels and governors of the subtle and aspiring etheric o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness, that with it i may control the spirits of thy realm for all just and righteous purpo

ghty angel bdopa, ruler and president over the four angels and governors of the subtle and aspiring etheric o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness, that with it i may control the spirits of thy realm for all just and righteous purposes" with the dagger held over the wand, trace the invoking active spirit pentagram and the invoking pentagram of o within a circle with the kerub in the center. empowering the lesser angle of l let the adept hold the pantacle on high and recite the following "o thou mighty angel bpsac, thou who art ruler and president over the four angels of the denser l of o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness that with it i may control the spirits of thy realm for all just and righteous pur

gle of l let the adept hold the pantacle on high and recite the following "o thou mighty angel bpsac, thou who art ruler and president over the four angels of the denser l of o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness that with it i may control the spirits of thy realm for all just and righteous purposes" pick up the pantacle and trace over the wand within a circle, the invoking active spirit pentagram and invoking fire pentagram with the kerub in the center. water chalice empowering the lesser angle of o let the adept hold the fire wand on high, and recite the following "o thou powerful angel hnlrx, thou who art lord and ruler over the fiery waters, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with it

GOLDEN DAWN RITUALS K

ishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser banishing ritual of the hexagram (second adept performs this with black end of wand, holding it by the white band. on completing the circle in the east, he gives the 5=6 signs, and the analysis of the keyword) chief adept (advances to the altar without his wand, taking the cross from the altar, goes to the south, raises the cross above his head and slowly circumambulates the chamber with sol, repeating "and when, after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes

the unbalanced; strengthen and inspire the initiates, so that we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place be pure and holy, so that we may enter in and become partakers of the secrets of divine light (he replaces the incense upon cand resumes his place saying "the sun daily returning is the dispenser of light to the earth. let us thrice complete the circle of this place, the abode of the invisible sun (chief adept leads, second adept follows, then all the others, and the third adept last. they circumambulate thrice, saluting the east with 5=6 signs as they pass. upon finishing, all resume places. chief adept extends his arms like a cross facing west while all others face east and all say adoration to the lord of the universe) all "holy art th

ed without the vault as in the third point of the ceremony of adeptus minor (the pastos is carried out by the fourth and fifth adepts into the outer chamber. the lid is removed and placed beside it. the chief adept stands between the pastos and the lid facing the door of the vault with his arms crossed. second adept stands at the head of pastos and the third adept at the foot. other adepts form a circle around, and join wands over the head of chief, then they separate wands from head and give the sign of 5=6 grade) chief adept (slowly and loudly "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me shall never die. i am the first and i am the last. i am he that liveth but was dead and behold i am alive

rom head and give the sign of 5=6 grade) chief adept (slowly and loudly "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me shall never die. i am the first and i am the last. i am he that liveth but was dead and behold i am alive forevermore, and hold the keys to hell and of death" 13 (chief adept quits the circle, the second adept follows, then the other members, with the third adept last. all enter the vault and proceed around the altar with the sun. chief adept reads the following sentences, and all halt in the former positions, chief adept is in center, others are around) chief adept "for i know that my redeemer liveth and that he shall stand at the latter day upon the earth. i am the way, the tr

GOLDEN DAWN RITUALS T

ecome a building such as is not save in the mind of the ia-idon torzu gohe l zacar ca c all-powerful. arise, saith the first. move, therefore, unto noqod zamran micalzo od ozazm vrelp thy servants. show yourselves in power and make me a strong seer lap zir io-iad. of things, for i am of him that liveth forever. the third key 8 micma goho mad zir comselha zien biah os behold saith your god. i am a circle on whose hands stand twelve londoh norz chis othil gigipah vnd-l chis ta kingdoms. six are the seats of living breath, the rest are as pu-im q mospleh teloch qui-i-n toltorg sharp sickles or the horns of death, wherein the creatures of earth chis i chis-ge in ozien ds t brgdo od torzul. are and are not except mine own hands which also sleep and shall rise. i li e ol balzarg od aala thiln os

GOLDEN DAWN RITUALS T3

become a building such as is not save in the mind of the ia-idon torzu gohe l zacar ca c all-powerful. arise, saith the first. move, therefore, unto noqod zamran micalzo od ozazm vrelp thy servants. show yourselves in power and make me a strong seer lap zir io-iad. of things, for i am of him that liveth forever. the third key micma goho mad zir comselha zien biah os behold saith your god. i am a circle on whose hands stand twelve londoh norz chis othil gigipah vnd-l chis ta 8 kingdoms. six are the seats of living breath, the rest are as pu-im q mospleh teloch qui-i-n toltorg sharp sickles or the horns of death, wherein the creatures of earth chis i chis-ge in ozien ds t brgdo od torzul. are and are not except mine own hands which also sleep and shall rise. i li e ol balzarg od aala thiln

GOLDEN DAWN RITUALS VENUSZAM16

st powerful symbol. hagiel(vibrate 7 times, i conjure ye potently to make manifest your presence within my soul that this talisman of venus may be charged. come now, o all ye powers and forces of the realm of nogah, obey ye now the name of yhvh tzboath, the divine ruler of your kingdom, and haniel, your archangelic ruler, and the mighty powers of the elohim. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of hagiel, the intelligence of venus, a body for the manifestation of the majesty of netzach" step 13 5 the talisman should be purified with water and consecrated with fire "in the name of yhvh tzboath i proclaim, all

GOLDEN DAWN RITUALS Z1

he two colours, red and green, the most active and the most passive, whose conduction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of o and n. the reconciling yellow unites with blue in green which is the complimentary color to red and with red, in orange which is the complementary color to blue. the small inner circle placed upon the cross alludes to the rose that is conjoined therewith in the symbolism of the rose and cross of our order. but in addition to this, it represents the blazing light of the o of a bringing into being the green vegetation of the otherwise barren l and also the power of self sacrifice requisite in one who would essay to initiate into the sacred mysteries. so as the sceptre repre

s dwh and may be of brass, the grip is the path of c and may be of scarlet. the pommel, twklm, and may be black. the grip by which it is wielded, being the path c, represents the universe governed by the flaming force of severity and represents the hiereus as wielding the forces of divine severity "the sword of vengeance" is its name. the lamen is partially explained in the portal thus "the outer circle includes the four sephiroth, trapt, jxn, dwh, and dwsy, of which the first three mark the angles of the triangle inscribed within, while the connecting paths n, u, and p form its sides. in the extreme center is the path s through which is the passage for the rending of the veil. it is therefore a fitting lamen for the hiereus as representing the connecting link between the first and second

e triangle inscribed within, while the connecting paths n, u, and p form its sides. in the extreme center is the path s through which is the passage for the rending of the veil. it is therefore a fitting lamen for the hiereus as representing the connecting link between the first and second orders, while the white triangle established in the surrounding darkness is circumscribed in its turn by the circle of light" in addition to this explanation, the lamen represents "the light that shineth in the darkness though the darkness comprehendeth it not" it affirms the possibility of the redemption from evil and even that of evil itself through self sacrifice. it is suspended from a scarlet collar which represents its dependence on the force of divine severity for overpowering the evil. it is a sy

ephiroth and paths are marked only as bands, and owing to its meaning, should be carried by the hegemon in all conducting of the candidate as representing to the latter the attraction of the forces of his higher self. it is called "the sceptre of wisdom" the lamen is explained in part in the grade of philosophus thus "the peculiar emblem of the hegemon is the calvary cross of six squares within a circle. this cross embraces trapt, jxn, dwh and dwsy, and rests upon twklm. also, the calvary cross of six squares forms the cube and is thus referred to the six sephiroth of the microprosopus which are dsj, hrwbg, trapt, jxn, dwh and dwsy" in addition to this explanation, it represents the black calvary cross of suffering as the initiator by trial and self abnegation, and the opener of the way in

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

GOLDEN DAWN RITUALS Z2

sts candidate with his insignia. hiereus then ordains the mystic circumambulation in the path of light. 20. t hierophant lectures on the symbols. proclamation by kerux. 21. u hierophant commands hiereus to address candidate. 22. v hierophant addresses neophyte on subject of study. 23. w blood produced. speech of kerux. hiereus final caution. 24. x the closing takes place. y evocation a. the magic circle. b. the magician, wearing the lamen of the hierophant and his scarlet robe. pentacle, whereon is engraved the sigil of the spirit to be invoked, has painted on the back of it the circle and cross as shown on the hierophant s lamen. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employ

of three concentric bands, name and sigil therein in proper colors is to be bound thrice with a cord, and shrouded in black, thus, bringing into action a blind force to be further 4 directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evoke. this is pronounced standing in the center of the circle and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit, wrapped in a black cloth or covering is now placed within the circle at the point corresponding to the west, thus, representing the candidate. the consecration of baptism by n and o of the sigil then takes place, and the proclamation in a loud, firm voice of the spirit (or spirits) to be ev

his left hand, let him smite it thrice with the flat blade of the magic sword. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect. at the same time, stamping thrice upon the ground with his right foot. k. the veiled and corded sigil is then to be placed in the northern part of the hall at the edge of the circle, and the magician employs the oration of the hierophant from the throne of the east, modifying it slightly as follows: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus may i manifest myself in light" etc. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand and circ

an employs the oration of the hierophant from the throne of the east, modifying it slightly as follows: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus may i manifest myself in light" etc. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand and circumambulates the magic circle once, then passes to the south and halts. he stands (having placed the sigil on the ground) between it and the west, and repeats the oration of the 5 kerux. again he consecrates it with n and o, then takes it in his hand, falling westward saying, creature of, twice consecrated thou mayest approach the gate of the west. m. the magician now moves to the west of the magical circle, holds the s

hierophant and consecrate afresh with n and with o, the sigil of the evoked spirit. s. now the master of evocations removes from the sigil the restricting cord, and holding the free sigil in his left hand, he smites it with the flat blade of his sword, exclaiming, by and in the names of.,i do invoke upon thee the power of perfect manifestation unto visible appearance. he then circumambulates the circle thrice holding the sigil in his right hand. t. the magician, standing in the place of the hierophant but turning towards the place of the spirit and fixing his attention thereon, now reads a potent invocation of the spirit unto visible appearance, having previously placed the sigil on the ground within the circle at the quarter where the spirit appears. this invocation should be of some len

GOLDEN DAWN RITUALS Z3

, symbolising the equilateral cross of the elements (of which the center would naturally be about the invisble station of harpocrates) but is arrested by the hegemon between the columns. the cross currents are thus thrown into the image of the calvary cross of the rivers to ally it with the symbolism of trapt and of the sephiroth. then the hierophant, dadouchos, hiereus, and stolistes formulate a circle enclosing the symbol, which is again sealed by the hegemon. then the officers, being careful to follow the course of the sun, deposit in turn, their insignia upon the altar, taking therefrom instead the mystical symbols of the body of osiris corresponding to their cardinal points. the hegemon takes the lamp of kerux. the kerux then circumambulates, halting at the cardinal points and facing

osiris corresponding to their cardinal points. the hegemon takes the lamp of kerux. the kerux then circumambulates, halting at the cardinal points and facing them, representing the course of the sun through the zodiac in order to attract the solar ray. under the control of its superior, the light of osiris, and the adorations are performed at the stations of the kerubim to mark the limits of the circle. this time, it is with the lamp of the watcher of the gods and with the sign of the calvary cross of trapt that the hegemon seals in the center the solar light. the 13 formal assertion of the entry of a new current of light is proclaimed, and the mystic words are recited to close the ceremony. from this ceremony there are many practical formulae derivable which will be easily comprehended b

GOLDEN DAWN RITUALS ZAM1

so. the rose cross ritual is a very good ritual when you want to be left alone. 3 warning: if you have been doing the rose cross ritual, double check with these directions as many published books have the ritual incorrect. replace bad habits with correct and proper working- g.h. frater p.c.a. step 1 light a stick of incense. go to the southeast corner of the room. make a large gold cross and red circle (see the diagram below. while drawing the red circle, vibrate the word (pointing at the center as you finish the vibration: h w c h y step 2 stretching your arm out on a level with the center of the cross, draw a white line as you move to the southwest corner. make a similar cross, repeating the vibration: h w c h y step 3 move to the northwest corner, making the connecting white line, and

the center of the cross, draw a white line as you move to the southwest corner. make a similar cross, repeating the vibration: h w c h y step 3 move to the northwest corner, making the connecting white line, and repeat the cross and vibrate the grand word: h w c h y step 4 move to the northeast corner, making the connecting white line, draw the cross and vibrate: h w c h y step 5 4 complete your circle by returning to the southeast with the connecting white line. touch the point of the incense to the central point of the first cross, which should be seen astrally. step 6 raising the stick on high, go to the center of the working and walk diagonally across the room towards the northwest corner. visualize the connecting white line. in the center of the working above your head, trace the cro

by returning to the southeast with the connecting white line. touch the point of the incense to the central point of the first cross, which should be seen astrally. step 6 raising the stick on high, go to the center of the working and walk diagonally across the room towards the northwest corner. visualize the connecting white line. in the center of the working above your head, trace the cross and circle vibrating: h w c h y step 7 holding the stick on high, go to the northwest and bring the point of the stick down to the center of the astral cross there (connect the white line to this cross. step 8 turn towards the southeast and retrace your steps, at this point holding the incense stick directed towards the ground. in the center of the working, draw the cross and circle toward the floor a

ss, and move back to the southwest, incense stick pointing down, while pausing in the center of the room to link up with the cross under your feet. vibrate the word, but do not redraw the cross. h w c h y step 12 return to the southwest and rest the point of the incense a moment in the center of the cross there (you should see the cross with your astral vision. holding the stick out, retrace your circle to the northwest and link to the northwest cross. move now to the northeast cross and complete your circle by returning to the southeast, and the center of the first cross. step 13 retrace the cross, make it as large as your arms will stretch, and make a big circle, vibrating: for the lower half: h w c h y for the upper half: h c w h y step 14 return to the center of the room, and visualize

GOLDEN DAWN RITUALS ZAM16

st powerful symbol. layphy (vibrate 4 times, i conjure ye potently to make manifest your presence within my soul that this talisman of k may be charged. come now, o all ye powers and forces of the realm of dsj, obey ye now the name of la, the divine ruler of your kingdom, and layqdx, your archangelic ruler, and the mighty powers of the brilliant ones of qdx. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of layphy, the intelligence of k, a body for the manifestation of the majesty of dsj" 5 step 13 the talisman should be purified with n and consecrated with o "in the name of la, i proclaim, all ye powers and forces no

rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the amoun god form, invoke amoun as follows "o thou, the concealed one, the opener of the day, thee, thee do i invoke. amoun (vibrate by middle pillar, o thou circle of stars whereof my genius is but the younger brother, marvel beyond imagination, soul of eternity before whom time is ashamed, the ruach bewildered, and the neschamah dark, not unto thy majesty may i attain unless thine image be love. therefore, by seed 9 and root, and by bud and leaf, and by flower and fruit of my entire being, do i invoke thee, whose name and power is love (assume the go

GOLDEN DAWN RITUALS ZAM17

s also sung to him by other nations, the which moved him the more because it happened to him contrary to his expectation, being then ready bountifully to impart all his arts and secrets to the learned, if they would have but undertaken to write the true and infallible axiomata, out of all the faculties, sciences, and arts, and whole nature, as that which he knew would direct them, like a globe or circle, to the only middle point and centrum, and (as it is usual among the arabians, it should only serve to the wise and learned for a rule, that also there might be a society in europe which might have gold, silver, and precious stones, sufficient for to bestow them on kings for their necessary uses and lawful purposes, with which society such as be governors might be brought up for to learn al

ough the sun never shined in this vault, it was nevertheless enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the ceiling. in the midst, instead of a tombstone, was a round altar, covered with a plate of brass, and thereon this engraven: a.g.r.c, a.c.r.c. hoc universal compendium unius mihi sepulchrum feci round about the first circle or brim stood, jesus mihi omnia. in the middle were four figures, inclosed in circles, whose circumscription was: 1. nequaquam vacuum 2. legis jugum. 3. libertas evangelii. 8 4. dei gloria intacta. this is all clear and bright, as also the seventh side and the two heptagons. so we kneeled down altogether, and gave thanks to the sole wise, sole mighty, and sole eternal god, who hath taught u

GOLDEN DAWN RITUALS ZAM21

ntagram in the air and swings "in the name of hcoma and by the name of mph arsl gaiol, i purify thee with water (magus of water stands in the east facing west, draws cross in air with chalice and sprinkles) magus of water "in the name of el, strong and mighty, and in the name of gabriel, the great archangel of water, i purify thee with water" magus of water (scatters water around the edges of the circle beginning in the east sprinkling every few inches) says "so therefore first, the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fi

says "so therefore first, the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i con

invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archangel of fire michael, i consecrate thee with fire" magus of fire (he then lights the four red lamps at the edge of the circle, starting in the east and ending at the fifth lamp sitting on the center altar, while saying at the beginning of the lighting "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe. hear thou the voice of fire (returns to position) chief adept (moves to the east, takes air dagger and d

and impure spirits by the powers of earth and in the name of nanta and mor dial hctga (now faces west, swings/ and draws cross in the air "in the name of adonai ha aretz and adonai melekh and in the name of the great archangel of earth, auriel, i cleanse thee through the power of earth (tosses a pinch of salt (circumambulates around the temple, starting in the east, sprinkling the salt around the circle while saying "stoop not down into that darkly splendid world, where in gloom, delighting in unintelligible images, a black ever rolling abyss ever espousing a body unluminous, formless and void" 5 chief adept (moves to the west of the altar of the universe and draws both invoking spirit pentagrams, active and passive, in the air with the spirit wheel in the center, vibrating "exarp, bitom

left auriel (second adept draws invoking pentagrams, of each element in each quarter using lotus wand, starting in the east) chief adept "for before us flames the pentagrams and behind us shines the six rayed star (perform the qabalistic cross (remaining behind the altar "prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the secrets of divine light (perform rending of the veil (enochian call of the watchtowers is said) second adept (moves to the banner of the ea

GOLDEN DAWN RITUALS ZAM22

e lord of spirits and his name before the ancient of days. amen. invocation of o step 1 formulate pillars standing in the east (or stand between the temple pillars) make the sign of philosophus. say: let us adore the lord and king of o! twabx hwhy, blessed be thou, leader of armies is thy holy name. step 2 4 go to the south, and draw the invoking active spirit pentagram. vibrate hyha, bitom, in a circle, draw the invoking fire pentagram and vibrate twabx hwhy. say: and the \yhla said, let us make adam in our own image, after our own likeness and let him have dominion. in the name of \yhla, mighty and ruling, and in the name of twabx hwhy, spirits of o adore your creator! step 3 take the incense before the fire tablet and make the sign of e within the pentagram. say: in the name of lakym, t

ligence of the sun, laykn. thou shall only bring thy force to the purpose of this talisman that is in conformity and harmony with my will, for thou art bound by the intelligence of a, laykn. draw sigil of trws, vibrate the name through vibratory formula, yet, let the adept be aware that with each vibration of the name, the intelligence, laykn, must be vibrated first. step 7 place talisman outside circle in the west. holding sword in hand, circumambulate once to the west, and draw it within the circle using the point of the sword. say: creature of talismans, enter thou within this sacred circle that thou may become a dwelling place of laykn, and may ye be filled with the spirit of trws under the dominion of laykn. enter within and become the manifestation for the beauty of trapt. 7 purify a

am the intelligence of the sphere of cmc. i have entered the presence of the majesty divine through the power of the mighty name. step 2 after one full circumambulation, stop at the fire tablet. say: before thy body can be filled with the glory of the divine ones in wisdom, it must be potent with the fires of life. step 3 set the talisman before the fire tablet on side altar and draw the invoking circle and active spirit pentagram with the spirit wheel. then draw the invoking fire pentagram. invoke o by saying: in the name of \yhla, in the name of twabx hwhy and by the name of lakym your archangel, spirits of o, adore your creator. i command ye spirits of o to bind into this creature of talismans the substance of your fiery realm (trace cross) in the three great secret holy names of god bo

its of o, adore your creator. i command ye spirits of o to bind into this creature of talismans the substance of your fiery realm (trace cross) in the three great secret holy names of god borne upon the banners of the south, oip teaa pdoce, spirits of o give unto me the substance of your realm that it may be mine forever. bind it unto this creature of talismans which i have created (make invoking circle) in the name of edlprnaa, great king of the south, spirits of o,i command ye! concentrate upon this talisman the substance of your realm, so that all potent forces descending may impart unto it a tireless strength and an all pervading energy so that unto me it may be a talisman ever helping me to aspire 15 unto the divine with the extended flare of an all penetrating vision. creature of tal

isdom and come unto the palace of peace. give me your hands, o ye lords of truth, for i am made as ye. ye are the teachers of the soul. step 5 go to the west, face the quarter, place the talisman before the water tablet. say: before thou canst have a body fitted for the incarnation of the divine, thou must receive the n, the blood, and the tears for the remission of sins. step 6 make the invoking circle and passive pentagram with spirit wheel; and invoking water pentagram with the eagle kerub. say: in the name of the almighty and powerful, in the name of twabx \yhla, and by the name of your archangel layrbg, spirits of n, ye i command. infuse ye into this creature of talismans the substance of the waters (make cross) in the three great secret holy names of god borne upon the banners of the

GOLDEN DAWN RITUALS ZAM8

g classification: b k a b i c j d f a h f l y g c l e k 8 polygons and polygrams (reprint from the 2=9 grade) a basic understanding of polygons and polygrams is essential for the magical work of the theoricus. in higher grades, you may or may not decide to work with these figures, but if you work at all in the area of talismanic work, you will be using polygons and polygrams. the point within the circle, the primordial point, is a representation of rtk. much can be said about this primordial point, for in it is the potential of all things and of no thing. all things emanate from the primordial point, and all things end at the primordial point. the cross within the circle is attributed to hmkj. here, we have the root of wisdom according to the sepher yetzirah. thus, the cross within the cir

of no thing. all things emanate from the primordial point, and all things end at the primordial point. the cross within the circle is attributed to hmkj. here, we have the root of wisdom according to the sepher yetzirah. thus, the cross within the circle is a representation of all things and no thing in perfect harmony and balance, as well as unity. hnyb is represented by the triangle inside the circle. the triangle is the only lineal figure in which all the surfaces can be reduced. what we are saying here is that every polygon can be divided into triangles by simply drawing lines from its angles to its center. the triangle is the simplest of all lineal figures, therefore, it is the first of all lineal figures. in the neophyte initiation of the hermetic order of the golden dawn, we state

oration of anarchy above order. it is also the elevation of conflicting forces driven simply by chance or haphazardness above the elevation of the divine unknowable one. the upright pentagram represents the force of and the four elements governed by the five letters of the name of the restorer of all things. the element of is fused between the spiritual/higher and the mundane/lower, hwchy. with a circle drawn around the pentagram, it represents the \ybwrk and the wheel of. one final point of symbolism of the pentagram is that it becomes a tremendous force for the letter h, the feminine aspect, the letter of the great supernal mother \yhma amya. if we reflect from every second point of the symbol of the hexangle, it would then be titled a hexagon. when it is reflected from every third point

directly refers to the sephira trapt. the hexangle is a fitting representative for the powers of the hexad which operates through nature. the hexad does this by the dispersal of rays of the various planets and the zodiacal emanations penetrating through the a. those who wish to pursue astrology will understand that a sextile is both powerful and good. if we take the number of degrees of the great circle and cut it off at sixty degree angles, we form this astrological sextile aspect. it is not quite related to the a nature as is the hexagram. it should be remembered that the suffix"-gon" really relates to the dispersion of energy, the distribution of energy, and a radiation of force. when a hexagram is used as the diagram, it represents concentrated force. both are applicable, the hexagon w

it is only when the enneagram is reflected from every fifth point that it becomes consonant with the nature of 5. the enneagram is the star of 5. it is a fitting representation of the 5's administration to the l through the virtues of the solar system under the presidency of the sephiroth. when the enneagram is reflected from every fourth point, it is composed of the three triangles united with a circle which alludes to the triple ternary of the three alchemical principles, q3p. when reflected from every fourth point, it is not so much in harmony with the nature of the 5 as when the enneagram is reflected from the fifth point. the decangle represents the power of the decad and the decagon. the decagon shows the power of the decad operating in nature by the dispersal of the rays of the ten

GOLDEN CHAIN AND THE LONELY ROAD

d the lonely road: a typological study of initiatory transmissions within the sabbatic tradition by andrew d. chumbley initiation, the passing -on of power, the step of the mortal foot across the threshold of the gods, the hearing of the watchword, the reception of the book, the dreaming-draught sipp'd at midnight, the lonely stand in the heart of the wild..many are the ways of induction into the circle of the sabbat, many the waymarks- the moments of realisation- that lead the spirit through the winding ways of all ecstasy! in its essence, initiation is the entrance of an individual into a mystery and the ingress of that mystery into the individual; it is a simultaneous rarefaction and reification; a nuptial union of self and other in the mirror'd circle of gnosis. whilst the essence of t

the path will demand. if deemed suitable, the candidate is then asked to undergo a ceremony called 'the rite of dedication. this formally acknowledges their aspiration and magically 'places the step' onto the path. after the dedication rite a period of formal instruction begins, lasting one year and one day. during this time the novitiate and initiator embark on a pilgrimage which leads both full-circle around the horizon of the sabbatic mysteries. for the candidate, the deed of walking the circle becomes a journey around the perimeter of the soul, a microcosmic quest to ensorcel the all-possible of his or her own self-existence. having successfully passed through the period of tuition and the various ordeals and austerities which it demands, the novitiate is 'summoned- formally entreated

serves as the focusing context for all that has passed between the aspirant and the initiating power (the initiator in all its forms: the physical teacher, the spiritual guide, the familiars and guardian-spirits of the path, 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 tas

hild 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 circle of practise. the exact details of its process will doubtless vary from one instance to the next, but the core principles are maintained; for they are the very manner in which 'the firebrand' is passed from one generation to the next. in the fulfilment of his 'making' the initiand is ritually 'authorised' to act as an autonomous participant and representative of the tradition. his or her nam

themselves mysteria of this kind are grand initiations serving to convey the lineages of certain spiritual entities or magical techniques. within the higher body of our magical lore, known as 'the gnosis of the crooked path, there are numerous examples of such advanced workings. for example 'the rite of the turnskin. this is an initiatory procedure intending the entrance of the aspirant into the circle of therionic atavisms: the zodiak of living forms. by passing through its ordeals the skin-leaper's arte is impressed upon the flesh; the bestial ancestry of an individual is 'raised, made self-conscious in his sentient physicality; the animal-headed god is realised! another notable example is 'the devil's masquerade: the initiation rite of draku-ezhu, the 'grand famulus' of the crooked pat

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

nstein's foreword (written in 1953) to charles h. hapgood, earth's shifting crust: a key to some basic problems of earth science, pantheon books, new york, 1958, pp. 1-2. graham hancock fingerprints of the gods 20 2 it was warm because it was not physically located at the south pole in that period. instead it was approximately 2000 miles farther north. this would have put it outside the antarctic circle in a temperate or cold temperate climate .15 3 the continent moved to its present position inside the antarctic circle as a result of a mechanism known as earth-crust displacement. this mechanism, in no sense to be confused with plate-tectonics or continental drift, is one whereby the lithosphere, the whole outer crust of the earth, may be displaced at times, moving over the soft inner body

monkey, the hummingbird comes into view, flutters and unfolds her wings, stretches forward her delicate beak towards some imaginary flower. then we turn hard right, pursued by our own tiny shadow as we cross the bleak scar of the pan-american highway, and follow a trajectory that brings us over the fabulous snakenecked alcatraz: a heron 900 feet long conceived in the mind of a master geometer. we circle around, cross the highway for a second time, pass an astonishing arrangement of fish and triangles laid out beside a pelican, turn left and find ourselves floating over the sublime image of a giant condor with feathers extended in stylized flight. just as i try to catch my breath, another condor almost close enough to touch materializes out of nowhere, a real condor this time, haughty as a

the skies and see beautiful and puzzling things that had hitherto been hidden from them. 7 maria reiche, mystery on the desert, nazca, peru, 1989, p. 58. 8 luis de monzon was the corregidor, or magistrate, of rucanas and soras, near nazca, in 1586. pathways to the gods, p. 36; atlas of mysterious places, p. 100. graham hancock fingerprints of the gods 49 rodolfo is steering the cessna in a gentle circle over the figure of the monkey a big monkey tied in a riddle of geometric forms. it s not easy to describe the eerie, hypnotic feeling this design gives me: it s very complicated and absorbing to look at, and slightly sinister in an abstract, indefinable way. the monkey s body is defined by a continuous unbroken line. and, without ever being interrupted, this same line winds up stairs, over

llected these objects and placed them in positions of importance in their own temples.2 looking at my map, i could see the blue line of the coatzecoalcos river running into the gulf of mexico more or less at the midpoint of the legendary olmec homeland. the oil industry proliferates here now, where rubber trees once flourished, transforming a tropical paradise into something resembling the lowest circle of dante s inferno. since the oil boom of 1973 the town of coatzecoalcos, once easy-going but not very prosperous, had mushroomed into a transport and refining centre with air-conditioned hotels and a population of half a million. it lay close to the black heart of an industrial wasteland in which virtually everything of archaeological interest that had escaped the depredations of the spani

ons imposed upon them. indeed, by drastically distorting the original shape and size of so much of the pyramid, the mexican restorer had possibly deprived posterity of some of the most important lessons teotihuacan had to teach. eternal numbers the transcendental number known as pi is fundamental to advanced mathematics. with a value slightly in excess of 3.14 it is the ratio of the diameter of a circle to its circumference. in other words if the diameter of a circle is 12 inches, the circumference of that circle will be 12 inches x 3.14= 37.68 inches. likewise, since the diameter of a circle is exactly double the radius, we can use pi to calculate the circumference of any circle from its radius. in this case, however, the formula is the length of the radius multiplied by 2pi. as an illust

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

$9.95 1. unidentified flying objects. 2. ciphers 1. title tl789.g74 1994 135 .4 dc20 94-31644 second expanded edition: september, 2005. cover art from a painting by debra page, entitled nephilim al-kemy. graphic design by jonathan sellers/ facme_org. introductory remarks and afterword cipher as art: art as code language and illustrations purveyors of the authentic tradition, meeting of the inner circle, fireman, and tank girl copyright 2001- 2005 jonathan sellers. set in adobe garamond pro and futura extra black. cover set in ai regular. 10 9 8 7 6 5 4 3 2 printed in the united states of america. i would be remiss if i did not acknowledge with profound gratitude the role of my teachers in the occult: patriarch michael bertiaux, bishop jack hogg and the late w. w. webb of qblh. i should al

g men table of contents introductory remarks by jonathan sellers xiii preface 1 1 the basic premise 3 2 a most unusual cast of characters 5 3 secret cipher of the ufonauts discovered 19 4 secret cipher of the ufonauts developed 27 5 secret cipher of the ufonauts decoded 35 6 classical ufology deciphered 43 7 richard shaver and the mantong cipher 45 8 recap: meade layne, mark probert and the inner circle 49 9 frater achad 53 10 the men in black and their magical origins 57 11 how to defeat the ufonaut body snatchers: law of the battle of conquest 69 12 interview with terry r. wriste 71 appendix one 77 appendix two: the sirius mystery and v. a. l. i. s. 78 appendix three: working with the secret cipher 80 bibliography 83 about the cover painting 85 afterword cipher as art: art as code langua

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

o intermesh with older ones through conquest or exchange of information. a rich and ever-developing mythology became more and more complex. the question arises, were there new contacts with the divine beings, or only new legends and variations of old legends? i suggest to you that present-day contact cases and sightings indicate ongoing communication. in fact, modern ufology emerged from a narrow circle of survivors in possession of all or part of the old knowledge trying to look into the new sightings and contacts in the hope of renewing their communication with the ancient gods. key figures included meade layne and ric williamson. both layne and williamson show traditional knowledge of the lore of the magi, trance mediumship the 19th and early 20th century descendant of the ancient oracl

r than their own. trance mediumship to communicate with the dead was the first version, but this was soon followed by various kinds of channelings and contacts with higher beings manifesting in the so-called mahatmas of the theosophical society. examples include the secret chiefs of the third order in the golden dawn and related societies; the ufo-related channelings of mark probert and the inner circle, dick miller and many to follow; along with the alleged physical contacts of adamski, bethurum, george king and others; and finally the channeling of jane roberts seth, jach purcel s lazaris, don elkins ra, and others down to the present time. secret cipher of the ufonauts 23 in short, the rules of the game seem to have changed. what happened? did the expos of freemasonry by morgan, who was

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

and details the discovery of the secret cipher s solution to the ufo mystery! this volume places a tool in your hands, giving you the ability to reproduce the solution yourself and trace the ufo mystery directly to its startling source! first digital edition, revised and expanded with illustrations and photvithe lower five cosmic planes 18 figure 3. the major magical weapons 56 figure 4. typical circle for conducting enochian magick 62 figure 5. sample talisman for the magical formula of iliatai 94 figure 6. enochian rose for sigils of the watchtower deities 96 figure 7. tracing the pentagram 97 figure 8. a talisman for vovin 263 figure 9.layout for enochian tarot 291 list of tables: table 1. symbols of the cosmic elements 20 table ii. alphabet correspondences 25 table iii. four systems o

cosmic element is water. the physical body is limited by a ring-pass-not to the physical cosmic plane. the etheric body is limited to the etheric cosmic plane. the astral body cannot enter the mental cosmic plane, and so on. man below the first aethyr lil is dualistic. however, aboye lil, man is monadic. this monadic nature, often called "monadic essence" in occult terminology, is symbolized by a circle with a point in the center as shown in the figure on the following page. the cirde's center is a geometric point of consciousness often called a "consciousness center" the surrounding circumference in the microcosm is called the "aura" while in the macrocosm it is called the "magical universe" a well-known axiom of occultism is that the aura of man is a magical mirror of the universe. in en

center is a geometric point of consciousness often called a "consciousness center" the surrounding circumference in the microcosm is called the "aura" while in the macrocosm it is called the "magical universe" a well-known axiom of occultism is that the aura of man is a magical mirror of the universe. in enochian magick, your aura is your personal replica of the magical universe. 18 man is like a circle whose center is nowhere (microscopic) and whose circumference is everywhere (infinite. enochian magick represents this center by the god hadit. the circumference is represented by the goddess nuit. 19 the five elements "the earth is an element, and whatever is produced from it. so is the water and all produced there from. so then that is an element which produces. andan element is a mother

nt on your personal opinion of yourself, and so on. one way to understand the magical universe is to consider it as one half of a monad. the other half of this manad is consciousness. because a monad is defined as a single indivisible unit, consciousness can never actually be separated from the universe. imagine consciousness as a geometric point whose extension is zero. imagine the universe as a circle whose circumference is infinite.together the point within the circle symbolizes man within the magical universe. crowley called the infinitely large circle nuit. the egyptian goddess of the night sky nuit (or nut) personified infinite space as well as the concept of objectivity. he called the infinitely small point hadil. the chaldean god 22 hadit (or had) personified pure consciousness as

to be dissimilar, so our universes tend toward isolation. this fact is dearly seen in the third aethyr, zom, where you can become a true magus, the creator and master of your own universe. man's nature aboye the first aethyr, lil, is monadic. below lil man's nature is dualistc. the two primary polarities of man's dualistic nature are objectivity (the universe) and subjectivity (consciousness. the circle. a cirde is the magical symbol of man's monadic nature aboye lil. it should be used by you to define the limits of your magical operations. acirde, usually green, is drawn on the floor around yourself. divine mames and appropriate symbols, such as the magical formulas, described later in this manual, are used to strengthen the cirde. lamps or candles can be used outside the circle to ward o

GREY W G CONDENSATION OF KABBALAH

fested itself out of itself until man and the rest of evident existence appeared out of nothing, they tried to visualise all this as a regular plan they could look at, calculate with, and study in greater detail. they wanted not only a written, but a designed formula for the complete concept of conceptions. mathematicians considered the best symbol for god in the act of creation would be a simple circle around a central point, since the deity was likened to a circle with a centre everywhere 4 figure 6 the pillars on the tree figure 5 the sword or lightening flash on the tree figure 4 the abyss on the tree and a circumference nowhere. besides, the circled point had been and still is a symbol for the sun or cosmic light-life. so they set the point of the instrument which had been in the cent

nt, since the deity was likened to a circle with a centre everywhere 4 figure 6 the pillars on the tree figure 5 the sword or lightening flash on the tree figure 4 the abyss on the tree and a circumference nowhere. besides, the circled point had been and still is a symbol for the sun or cosmic light-life. so they set the point of the instrument which had been in the centre at the perimeter of the circle and traced another which intersected the centre of the first. they repeated this process until it became an ever-recurring pattern as at figure 1.when they had done this, they took the centres of the circles where they intersected, and got the ten-point design shown at figure 2. at first this seemed to fit their concepts nicely until they realised that if god were placed at the top, and man

ments. expressively controlled by the reshit ha-gilgalim (nebulae or first swirlings of matter. humanly by the intentions of procreation. all this projects into: 2 wisdom. origination by the god-aspect yhvh (yahweh, meaning i will be. creation by archangel raziel (herald or announcer of god. formation by the angel order of the ofanim(wheels orcycles ofgod. expressively by themazlot (the zodiac or circle of life. humanly by the supply of sperm cells in the male. 3 understanding or intuition. originatively processed by the god-aspect yhvh elohim (i will be gods or goddesses. creatively by archangel tzafkiel( watcher or observer of god. formatively by the angelic order of the aralim (thrones or seats. expressively by the planet shabetai (saturn. humanly by the supply of unfertilised ova or eg

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ne name, archangel, angel, intelligence, and sphere appear in hebrew in the outer triangle. the inner triangle contains the name and the sigil of the demon. the names in the outer section constrain the spirit within the inner triangle. for the spirit to escape, it must first pass by all the divine and angelical forces of saturn that constrain it. the magician's second line of defense is the magic circle. the r. r. et a. c. magic circle shown below is suitable to evoke any averse force from 9 this method was apparently rediscovered by "poke" runyon of the ordo templi astarte. 7 the tree of life. the outer ring contains the divine names that correspond to the signs of the zodiac in the same arrangement in which they appear on the rose cross lamen and in the correct colors. the second ring co

nt in which they appear on the rose cross lamen and in the correct colors. the second ring contains the divine names attributed to the planets and to the corresponding sephiroth in the order of the vault of the adepti's planetary walls. the inner ring contains the names of the archangels of the elements as well as the divine names of the sephiroth that are the root of each element. thus the magic circle contains all the divine names in balanced disposition attributed to the sephiroth, zodiac, planets, and elements. the magic circle may be on the floor with chalk, if necessary, but it is far more versatile and effective to construct it of round piece of white fabric about seven feet in diameter. the names corresponding to the forces should be painted on the fabric in the appropriate colors

red a t['d"w g h'/la e hwhy orange b t/ab;x] yhiloa e yellow c t/ab;x] hwhy green y yj' lae yd"v' blue 8 kether hywhite chokma h hy: grey binah yhiloa e hwhy black malkuth .rblack o la lk;ymi red n la lyrib]g" blue m laep;r g yellow l la lyriwa black first the constraints of the triangle of art, then the balance and harmony of the divine and archangelical names around the magic circle protect the magician. the energy of any unbalanced force, even if it somehow managed to penetrate these defenses, would become so balanced in the process as to render it completely harmless. the magician's third and final line of defense is the invocation ritual preceding the evocation summoning the light forces of the same category. thus the divine, archangelical, and angelical forces that

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ons; nay, this is really the hinge on which mythological study in general turns. but seldom, have their mutual influences or differences been so successfully explored, as to educe therefrom a safe standard for the treatment of any one mythology' every nation seems instigated by nature to isolate itself, to keep itself untouched by foreign ingredients. its language, its epos feel happy in the home circle alone; only so long as it rolls between its own banks does the stream retain its colour pure. an undisturbed development of all its own energies and inmost impulses proceeds from this source, and our oldest language, poetry and legend seem to take no other course. but the river has not only to take up the brooks that convey fresh waters to it from hill and mountain, but to disembogue itself

velry. when chronicles of our mid. ages occasionally record the desecration of holy days by wild dancing, and that the penalty imposed was, to keep it up without ceasing for a whole year, ds. no. 231, this again expresses the disgust of the christians at the rehcs of heathenism, and resembles the perversion of wuotan's march into the' everlasting hunter's' chase^ why herodias was dragged into the circle of night-women, was just because she played and danced, and since her death goes booming through the air as the 'wind's bride' in this ghostly band, then, popular fancy placed human sorceresses too, i.e. women of ill repute who clung to heathenism, fantastic old wives' et si aliqua /oiima est, quae se dicat cum daemonum turba, in similitudinom mulierum transformata, certis noctibus equitare

vor wol vernomen (long known, daz wate arzet wsove von eiuein wildeii wlhe: wate, der vil masre, gefrumete manegem an dem libe. the wild wife, who doctored (made a doctor of) this far-famed wate, might well be a ivise-woman, a half-godjess (p. 431-2. so in scotch tradition (r. cliamb. p. 34) the mermaid points out healing herbs. several such women appear in the edda. eir belongs altogether to the circle of goddesses' hon er icehiir hezfr/ best of leeches, sn. 36. i connect her name with the goth, airus nuncius, as. arian, on. eira parcere, and ohg. iriuc (goth. eiriggs; uir would be the indulgent helpful goddess and erraud-woman. but another passage, s^m. 111% 1u8 wise women. 1149 significantly places licr among- the handmaidens of wise menglod' p. 423-4: jj/f/ heitir, onnur ihtfj^iirsa, j

chicoree, qu'ils ont touchee a genoux avec de vor et de vargent le jour de la nativite de saint jean baptiste, un peu avant le soleil leve, et qu'ils ont ensuite arrachee de terre avec un ferrement et beaucoup de ceremonies, apres pavoir exorcizee avec v(^jj(ie de judas macliabee/ this again seems to be celtic, and yet resembles the koman practices, warlike judas' patriot sword doing duty for the circle-drawing* ferrum' in superst, i, 581, the lopping is also done ivith gold instead of iron. when renart finds in the meadow the wished-for plant, and cautiously pulls it up, it is said' ne fa trihlee n'esquacjiie, envois la menja sanz trihler, del remanant ala froter trestotes les plaies qu'il ot, et li cuir maintenant reclot et fu gariz et trestoz sains' 25105 11. the herb was neither to be

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

and terrible aspect as ministers and messengers of satan.1 some put on a more sava.ge look that savours of the giant, especially the woodsprites. grendeps nature borders on those of giants and gods. not so with the females however: the wild women and female nixes drop into the class of fortune-telling swan-maids who are of human kind, while the elfins that present the drinking-horn melt into the circle of valkyrs; and here again we recognise a general beauty pervading all the female spirits, and raising them above the males, whose characteristics come out more individually. in wichtels, dwarfs and goblins, especially in that children s bugbear the man ruprecht, there shews itself a comic faculty derived from the oldest times. through the whole existence of elves, nixes, and goblins there

ay (sup. k, 122-3. at candlemas two tall candles are set, each member of the household in turn sits down between them, takes a drink out of a wooden beaker, then throws the vessel backwards over his head. if it fall bottom upwards, the thrower will die; if upright, he remains alive.3 early in the morning the goodwife has been up making her fire and baking; she now assembles her servants in a half-circle before the oven 1 sup. k, 16. mem. des antiquaires 1, 236. 4, 371. 2 other derivations have been attempted, hanusch 192-3 [see note, p. 627. on lith. kalledos] 3 a similar throwing backwards of an emptied glass on other occasions, sup. i 514. 707. oven. bonfire. 629 door, they all bend tlie knee, take one bite of cake, and drink eldborgssml (the fire s health; what is left of cake or drink

heathenism the poet let fall inadvertently; so the bdda speaks of valholl as skioldum j?6kt, lagt gyltum skioldum, sva sem span]?ak/ sn. 2, thatched with golden shields as with shingle-roof (p. 702 and suppl. eddie names in sgem. 49b. sn. 177; all masculine, some obviously founded on personification. heaven is pictured as a husband, embracing the female earth; he is not however admitted into the circle of the gods, like ovpavbs, whereas earth does stand among the goddesses. to us heaven signifies simply a certain space, the residence of gods. two poetic names for it have reference to that enigmatical being mimir (p. 379: hreggmimir, rain-shedder, from hregg imber; and vetmimir, moistener? conf. vaeta humor. to express star, constellation (sidus, our older speech, in addition to stairno, s

and another phase of the moon s light, oftenest for plenilunium, but some times also for interlunium: mhg. wedel: im was unkunt des manen wedel/ martina 181 c; nhg. wadel, wadel, but more among the common folk and in the chase than in written speech. pictorius 480, staid. 2, 456, tobler 441b have wedel, wadel full-moon, wddeln to become full-moon, when her horns meet, i.e, when she completes her circle. keisersperg s postille 138b: ietz so ist er niiw, ietz fol, ietz alt, ietz die erst qvart, ietz die ander qvart, ietz ist es wedel; here full-moon and wedel are not so clearly defined as in another passage of keisersperg (oberlin 1957) on march: wan es ist sein wedel, sein volmon. in dasy podius: plenilunium, der volmon, wadel.3? the germans in bohemia commonly use wadel for full-moon, and

oh. hod, hodine still stand, for time in general. the relation between ero? and eviavro? remains uncertain, for in od. 1, 16 (ero? r \0e tre/htrxo/^ez/wv evmvrwv, a year went past with circling seasons) tviavroi are sections of a year, while other accounts make an eviavrbs contain three ertj. this comp. evtairro? holds in it the simple evo, lat. annus x (see suppl. the year was supposed to make a circle, a ring (orbis, circulus: jares umbi-hring, jar-hring, umbi-huurft; mhg. jfres umbe-ganc -ring -vart -trit; and the completion and recommencement of this ring was from a very early period the occasion of solemn festivities. eligius preaches: nullus in kal. jan. nefanda aut ridiculosa, vetulos aut cervulos aut joticos faciat, neque mensas super noctem componat, neque strenas aut bibitiones s

GRIMOIRE OF TURIEL

ions and method of invoking related with great pains and diligent research. retire thyself seven days free from all company and fast and pray from sunset to sunrise. rise every morning at seven of the clock, and the three days previous to the work fast upon bread and water and humble thyself before almighty god. watch and pray all night before the work. and on the day before draw the lines of the circle in a fair place. and let the diameter of the circle be 9 feet. wash thyself the same day quite clean. make the pentacles forthwith and provide the other things necessary, with incensing. then being clothed in pure vestments and having covered the altar and lighted the candies begin about half an hour before sunrise on the day assigned for the work and say with great devotion as follows: fir

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ness, justice, and peace, that nature may continue her creation without interruption or interference. the lodge within our sacred temples there are many chambers, the principal one being the lodge. the lodge is the central chamber of all temples, devoted to the general convocation and formal study of god's works. it is, therefore, the "inner" or "middle" chamber, the soul of the temple, the first circle within the great circle.the holy sanctum, the "abiding place of the presence of god" our lodges also represent the surface of the earth, with four cardinal points or horizons.east, south, west, and north, with [33] earth, fire, and water beneath our feet, and air and "nous" overhead, beyond which are the "stars and sky".the immaterial world. the lodge is arranged so that it serves its purpo

he center of the lodge, where lines from the four points of the horizon would meet, is the heart of the soul of the temple. this point.the fifth point of the lodge.is occupied by the sacred triangle, called the shekinah (pronounced she-ky-nah, with accent on the middle syllable. the shekinah is the symbolical place, representing "the presence of god in our midst" it is "the point within the inner circle (the outer circle is the temple; the inner circle is the lodge) thus, it is "the triangle within the two circles" it indicates, therefore, that god is in all places (lodges.meeting places, at all times (temple.time; therefore, he is omnipresent. the shekinah is illuminated at all convocations, to symbolize the "fire and fervor, flame and light" of the divine presence. three candles are used

r i, which combination, according to the rosicrucian historian fr. wittemans, represents a latin motto meaning "mature is completely renewed by fire" the letters upon the smaller rays represent invocative names of latin, egyptian, and greek origin. the petals of the large rose on the cross are twenty-two in number, and stand for the twenty-two letters of the hebrew kabalistic alphabet. the outer circle of twelve petals represents the twelve single letters of this alphabet, and in particular the twelve signs of the zodiac. the next circle of seven petals symbolizes the seven double letters.in particular the seven astrological planets. the innermost circle of three petals represents the three mother-letters.air, fire, and water. at the center of the large rose is the microcosmic rose cross

re assigned more than one "weight".e.g. magnesia.[112] plate one in plate i, we have dalton's division of atoms into elements. let us consider first the "simple elements, numbered from 1 to 37. these numbers do not refer to "weights, size, or nature. all numbers on the plates refer only to the matter in the text. dalton invented a series of symbols to represent the atoms, each symbol based upon a circle with a definite mark or letter inside. many of these symbols he took from the rosicrucian work, especially that which pertains to astrology, alchemy, and the triangle and cross.(note, for instance, symbols numbered 1, 5, 6, 7, 10, 11, 20, 32, 33, 34, 35, 36, and 37. erater dalton's system of atomic symbols permitted the symbolic representation of a molecule by the combined symbols of its co

f one atom of nitric acid, one of ammonia, and one of water, as will be seen by referring to nos. 45, 39, and 38 of plate 1. its relative "weight" is 33. no. 55 represents sugar and is composed of one of alcohol and one of carbonic acid as shown in nos. 51 and 46 of plate 1. its relative "weight" is 35. both of these elements are composed of seven atoms and in form they represent the outline of a circle inside of which are three triangles, the center atom being the vertex of each of the three triangles. thus again we find the law of the triangle, square, and circle being demonstrated. for the purpose of diagrammatic illustration the atoms will be considered as perfect spheres. that they may at times be of different shapes is because they may be compressed or flattened in places by contact

HAMIL THE ROSICRUCIAN SEER

nding us, and eagerly seeking to enter into rapport with man, especially those whose will is directed towards them (by circling) and whose spiritual peculiarity or faculty as mediums enable them more readily to doso,-are,by some as yet unknown law, enabled to discern these co-existing ideas, and thus become possessed of the knowledge of certain facts and matters appertaining to the members of the circle invoking.theworldly knowledge thus obtained by evilspirits,255being communicated to the members of a circle by invisible intelligences, of whose entities, though unseen, they have thoroughly convinced themselves, clothed in language generally high-flown and ofteneloquent,-actsall the more strongly upon those members who were previously the most sceptical, and causes them, by the reaction co

e placing implicit faith in the revelations received by you, should first thoroughlysatisfyyour selves that your spiritual communicants are good and truthful. convinced as 1 am thatallresponses given by good spirits, whatever may be their relative development or attainments in spiritual knowledge, tend to the one only to-be-covetedpoint,-thatof truth, i would advise all parties, upon commencing a circle for rapping or writing manifestations, having first resolvednotto enter knowingly into communication with evil spirits, earnestly and mentally to offer up a prayer that they may be preserved from the presence or contact of any evil, wandering, or undeveloped spirits, and that, immediately upon any manifestation taking place, and the name of the communicant being madeknown,-theyshould exorci

now rappest, or movest the arm &c, ofa.b.,artevil,idismissthee,in thenameof thea/mightygod,inwhomwe lite, andmove,andhaveourbeing.'or,'ifthou, who now rappest &c.,artany other than the spirit of c. d, now deceased,idismissthee,csc.'or,'ifthou, spirit who now rappest, art evil, or other than what thou declarest thyself to be,idismiss,csc.'if the communicating spirit remains, let the members of the circle propose your 5th theorem a, and again exorcise itthus-'i conjure you, spirit c. d.,in thenameof thea/mightygod,inwhomweliue,andmove,andhaveourbeing,truly, explicitly, and without equivocation, to state if that doctrine is correct or otherwise' 1 may appear to attach an undue importance to a formula of exorcism so simple in itself as the above, but i could notcorrespondencewithrobertowen165b

nd urgently insisted upon in all ancientmssupon magicscience,-aprecaution which, when invoking spir255 its, by the crystal or mirror, is found to be continually and peremptorily necessary, to prevent those wandering spirits who are ever ready to appear therein from replying to the questions proposed, and leading the enquirers into hope255 less error. and although i may appear to be reasoning in a circle by referring you to john, ch. 4, v.i,2,3, 6, as an example for your guidance, yet the precept there given merits the most serious attention from all who in these latter days seek to enter into communion with the spirit world. as a perfect stranger to you, i can only offer the following upon the good faith of one who now for thirty years has been a searcher in spiritual diviniation, and duri

ication with the crowned angel, the spirit who the most frequently appears in the mirror, isaid:-i.-robertowen the philanthropist has writen to the queen that he has been in communication with her deceased father the duke of kent, who states that he is in the 4thcircie,-lsthat so? c.a.-itis-,thelate-,whose spirit is now upon earth, which communicates with him.2.-thespirit stated he was in the 4th circle and was veryhappy-isthat so? c.a.-the--who communicates with robert owen under the disguise of the duke of kent is an evil spirit, and still upon earth.3.-1have not yet seen any of the communications, but mr owen states them to be very interesting, and of beneficial tendency. will my writing to robert owen to test his spirit be of any service to him? c.a.-ina very short time it will be of g

HEAVEN HELL

y say that the tuat had the shape of a valley; and from the fact that it began near the place where the sun set, and ended near the place where he rose, it is permissible to say that the tuat was nearly circular in form. that this is the view taken by the egyptians themselves is proved by the scene which is reproduced in the book of gates (page 303. here we have the body of osiris bent round in a circle, and the hieroglyphics enclosed within it declare that it is the tuat. with the identification of osiris with the tuat we need not deal here, but it is important for our purpose to note that in the time of seti i. the egyptians assigned a circular form to the tuat. the view put forward by signor lanzone to the effect that the tuat was the place comprised between the arms of the god shu and

telligence. now if osiris and ra had need of such magical assistance in their passage through the tuat, how much greater must have been the need of man! the tuat was, according to the authors of the funeral works of the xviiith and xixth dynasties, divided into twelve portions, some of which are called "sekhet" i.e "field" others "nut" i.e "city" others "arrit" i.e "hall" and others "qerret" i.e "circle" the first indicates that the region to which it was applied was believed to consist of cultivated lands, the second suggests a place where there were many buildings and houses, the third a territory which was vast and spacious, and which, in some respects, represented p. 94 an empty courtyard, or hall, or compound of a house, and the fourth probably describes the circular form of some divi

cts of destruction" the divisions of the tuat according to this work are- division i. names--maati, and net-ra. warder--arnebaui. hour-goddess--ushem-hatiu-kheftiu-nu-ra. division ii. name--urnes. warder--am-nebaui. hour-goddess--seshet-maket-neb-s. p. 97 division iii. name--net-neb-ua-kheper-aut. warder--khetra. hour-goddess--tent-baiu. division iv. name--ankhet-kheperu. name of the gate of this circle--ament-sethau hour-goddess--urt-em-sekhemu-s. division v. name--ament. name of the gate of this circle--aha-neteru. hour-goddess--sekmet-her-abt-uaa-s. division vi. name--metchet-nebt-tuat. name of the gate of this city--sept-metu. p. 98 hour-goddess--mesperit-ar-at-maatu. division vii. name--tephet-shetat. name of the gate of this city--ruti-en-asar. hour-goddess--khesfet-hau-hesqetu-neha

ection is the door mates-en-neheh (vol. i, p. 75. an inscription in this last tells us that it is the road by which the body of seker enters and that his form is neither seen nor perceived; hence it is clear that the road by which afu-ra passed through this division was supposed to be high up above the dominions of seker, and that he never saw that god at all. the name given to this division, or "circle" as it is called in the summary, is ankhet-kheperu, and that of its gate is ament-sethau. the goddess of the hour is called urt-em-sekhemu-s. we may now consider the means employed by afu-ra p. 133 for passing through this hour. looking at the middle register (vol. i, p. 63) we see that the god has discarded his ordinary boat, and that he and his crew are standing in a boat which is formed

left of afu-ra are ancient gods of the kingdom of seker, and each guards some door or corridor in it which leads to the hidden chamber of seker himself. next: fifth division of the tuat. i. the kingdom of seker according to the book am-tuat sacred texts egypt ehh index index previous next fifth division of the tuat. i. the kingdom of seker according to the book am-tuat. this division, or hour, or circle, as it is described in the text, is called ament, and it contains the secret ways, and the doors of the hidden chamber of the holy place of the land of seker, and his flesh, and his members, and his body, in the forms which they had in primeval times; the main gate is called aha-neteru, the gods are called baiu-ammiu-tuat, and the goddess of the hour is semit-her-abt-uaa-s. the boat of afu

HEKAS

and no longer of utility. the sabbatic tradition is continually evolving; nothing is lost when we slough off the outgrown skins of the past and move on. the intrinsic nature and functions of the tradition cannot be lost because they are transmitted from initiate to initiate entire whenever the passing-on of power occurs. it is in the ritual act of transmission that the current is passed on in the circle; when this transmission occurs, all of the knowledge of the whole tradition, from the first-born to the last-dead of witchblood, is passed on and it is the task of the receiving initiate to re-member the body of the tradition in and for themselves according to the context of their place in this world. there is a distinct emphasis here on the necessity of the individual recension of the myst

bbery, to make something out of 'peasant' origins and something shameful about the idea of a craft tradition which is not confined by a sense of 'folk' origination. despite this being a slight digression i can state that in former days part of my own lineage came from buckinghamshire and the few people who met together were more often than not simple womenfolk who set great store in the basics of circle-craft and wort-cunning, but nonetheless the current transmitted from these folk origins retains a knowledge which will adapt itself to accurate expression whatever the context. it would thus be somewhat unfair of me to insist that the practices of these womenfolk should be repeated today merely because of some artificial sense of nobility placed in their humble state; it is worthy nonethele

n, in matters of discussion where distinctions are relevant and should be made apparent, but in my experience there are forms of old craft practices which are identical to those of both ceremonialists and shamans; underlying the surface structures which establish the accurate function of a practice in a given context there are the principles which constitute the very essence of the tradition: the circle of the craft is the arena of eternity! returning more specifically to the matter of the origination of the sabbatic tradition, we may establish a more fruitful enquiry by opening up more than one area of derivation and thus demonstrate a nativity of the craft which is like both a seed-scattered field and a single ear of corn. the emphasis placed upon the importance of basic circle-craft wit

a more fruitful enquiry by opening up more than one area of derivation and thus demonstrate a nativity of the craft which is like both a seed-scattered field and a single ear of corn. the emphasis placed upon the importance of basic circle-craft within sabbatic lore is indicative of a simple truth which is only to be known by those who have experienced it at first-hand- when you stand within the circle cast true about you like the horizon itself, then you are at the very instant of the tradition's beginning; you stand there at one, through the power of lineage, with the first-born of witchblood, and your presence within the circle is testimony to the pact which preserves the lineage from today until the last-to-die of the line has stepped therein: this is the course of the tradition among

t the very instant of the tradition's beginning; you stand there at one, through the power of lineage, with the first-born of witchblood, and your presence within the circle is testimony to the pact which preserves the lineage from today until the last-to-die of the line has stepped therein: this is the course of the tradition amongst the race of men. for myself i need to look no further than the circle for the origination of the way! there burns the first fire and the vision amongst the flames, there the cipher writ amongst the forms of charm and wort, there lie both heart and hearth. and yet i am myself curious to know whence came the wand and dagger, whence came the charms that i myself may know and teach; i am curious to re-member the steps of my ancestors around the circle's encompass

HELENA BLAVATSKY NIGHTMARE TALES

d? then the holy men have also managed to metamorphose your new pelisse into an old one by allappearances" said one of the gentlemen who accompanied us, pointing as he spoke to a large rent in theback, which had been clumsily repaired with pins "and that is just the most wonderful part of the whole story" quietly answered the phanariote, not in the leastdisconcerted "they showed me in the shining circle the quarter of the town, the house, and even the room inwhich the jew who had stolen my pelisse was just about to rip it up and cut it into pieces. my son and i had nightmare talesthe luminous shield50 barely time to run over to the kalindjikoulosek quarter, and to save my property. we caught the thief in thevery act, and we both recognized him as the man shown to us by the dervishes in the

hing and sneezing. this was the famous tatmos known as the damascus oracle! without losing time in idle talk, the dervish produced a piece of chalk, and traced around the girl a circleabout six feet in diameter. fetching from behind the door twelve small copper lamps which he filled withsome dark liquid from a small bottle which he drew from his bosom, he placed them symmetrically aroundthe magic circle. he then broke a chip of wood from a panel of the half ruined door, which bore the marks ofmany a similar depredation, and, holding the chip between his thumb and finger he began blowing on it atregular intervals, alternating the blowing with mutterings of some kind of weird incantation, till suddenly,and without any apparent cause for its ignition, there appeared a spark on the chip and it

a spark on the chip and it blazed up like a drymatch. the dervish then lit the twelve lamps at this self-generated flame. during this process, tatmos, who had sat till then altogether unconcerned and motionless, removed heryellow slippers from her naked feet, and throwing them into a corner, disclosed as an additional beauty, asixth toe on each deformed foot. the dervish now reached over into the circle and seizing the dwarf's anklesgave her a jerk, as if he had been lifting a bag of corn, and raised her clear off the ground, then, stepping backa pace, held her head downward. he shook her as one might a sack to pack its contents, the motion beingregular and easy. he then swung her to and fro like a pendulum until the necessary momentum was acquired,when letting go one foot and seizing the

and finally merged into a feeble vibration, like theshimmer of moonbeams on rippling water. then it flickered for a moment longer, emitted a few last flashes,and assuming the density and irridescence of an immense opal, it remained motionless. the disk now radiateda moon-like lustre, soft and silvery, but instead of illuminating the garret, it seemed only to intensify thedarkness. the edge of the circle was not penumbrous, but on the contrary sharply defined like that of a silvershield. nightmare talesthe luminous shield52 all being now ready, the dervish without uttering a word, or removing his gaze from the disk, stretched out ahand, and taking hold of mine, he drew me to his side and pointed to the luminous shield. looking at theplace indicated, we saw large patches appear like those on

HELENA BLAVATSKY THE KEY TO THEOSOPHY

rry out, as strictly as they can, the rules of the occult body. this is a difficult undertaking, as the foremost rule of all is the entire renunciation of one's personality-i.e, a pledged member has to become a thorough altruist, never to think of himself, and to forget his own vanity and pride in the thought of the good of his fellow-creatures, besides that of his fellow-brothers in the esoteric circle. he has to live, if the esoteric instructions shall profit him, a life of abstinence in everything, of self-denial and strict morality, doing his duty by all men. the few real theosophists in the t.s. are among these members. a. this does not imply that outside of the t.s. and the inner circle, there are no theosophists; for there are, and more than people know of; certainly far more than a

and matter of fact. moreover, there is the unfamiliar character of theosophic teachings; the highly abstruse nature of the doctrines, some of which contradict flatly many of the human vagaries cherished by sectarians, which have eaten into the very core of popular beliefs. if we add to this the personal efforts and great purity of life exacted of those who would become the disciples of the inner circle, and the very limited class to which an entirely unselfish code appeals, it will be easy to perceive the reason why theosophy is doomed to such slow, uphill work. it is essentially the philosophy of those who suffer, and have lost all hope of being helped out of the mire of life by any other means. moreover, the history of any system of belief or morals, newly introduced into a foreign soil

t lead? q. does it not make the christian happier than the buddhist or brahmin? a. no; not the educated man, at any rate, since the majority of these have long since virtually lost all belief in this cruel dogma. but it leads those who still believe in it more easily to the threshold of every conceivable crime, than any other i know of. let me quote to you once more: if we step outside the little circle of creed and consider the universe as a whole balanced by the exquisite adjustment of parts, how all sound logic, how the faintest glimmering sense of justice, revolts against this vicarious atonement! if the criminal sinned only against himself, and wronged no one but himself; if by sincere repentance he could cause the obliteration of past events, not only from the memory of man, but also

en have been held back from the path of truth and light through the discredit and evil report which such shams, swindles, and frauds have brought upon the whole subject. i say again, every earnest theosophist regrets today, from the bottom of his heart, that these sacred names and things have ever been mentioned before the public, and fervently wishes that they had been kept secret within a small circle of trusted and devoted friends. q. the names certainly do occur very frequently now-a-days, and i never remember hearing of such persons as "masters" till quite recently. page 138 the key to theosophy- hp blavatsky.txt a. it is so; and had we acted on the wise principle of silence, instead of rushing into notoriety and publishing all we knew and heard, such desecration would never have occu

e qualification "of everything connected with matter or the physical world" and this simply because the latter (as also all in it) is illusion or maya. sakyamuni buddha said in the last moments of his life "the spiritual body is immortal" as mr. eitel, the scholarly sinologist, explains it: the popular exoteric systems agree in defining nirvana negatively as a state of absolute exemption from the circle of transmigration; as a state of entire freedom from all forms of existence, to begin with, freedom from all passion and exertion; a state of indifference to all sensibility -and he might have added "death of all compassion for the world of suffering" and this is why the bodhisattvas who prefer the nirmanakaya to the dharmakaya vesture stand higher in the popular estimation than the nirvane

HEPTAMERON

t is to be done every day, and every hour; and how they shall be read, as if they were described sillable by sillable. in brief, in this book are kept the principles of magical conveyances. but because the greatest power is attributed to the circles (for they are certain fortresses to defend the operators safe from the evil spirits) in the first place we will treat concerning the composition of a circle. of the circle, and the composition thereof. the form of circles is not alwaies one and the same; but useth to be changed, according to the order of the spirits that are to be called, their places, times, daies and hours. for in making a circle, it ought to be considered in what time of the year, what day, and what hour, that you make the circle; what spirits you would call, to what star an

, times, daies and hours. for in making a circle, it ought to be considered in what time of the year, what day, and what hour, that you make the circle; what spirits you would call, to what star and region they do belong, and what functions they have. therefore let there be made three circles of the latitude of nine foot, and let them be distant one from another a hands breadth; and in the middle circle, first, write the name of the hour wherein you do the work. in the second place, write the name of the angel of the hour. in the third place, the sigil of the angel of the hour. fourthly, the name of the angel that ruleth that day wherein you do the work, and the names of his ministers. in the fifth place, the name of the present time. sixthly, the name of the spirits ruling in that part of

do the work, and the names of his ministers. in the fifth place, the name of the present time. sixthly, the name of the spirits ruling in that part of time, and their presidents. seventhly, the name of the head of the signe ruling in that part of time wherein you work. eighthly, the name of the earth, according to that part of time wherein you work. ninthly, and for the compleating of the middle circle, write the name of the sun and of the moon, according to the said rule of time; for as the time is changed, so the names are to be altered. and in the outermost circle, let there be drawn in the four angles, the names of the presidential angels of the air, that day wherein you would do this work; to wit, the name of the king and his three ministers. without the circle, in four angles, let p

moon, according to the said rule of time; for as the time is changed, so the names are to be altered. and in the outermost circle, let there be drawn in the four angles, the names of the presidential angels of the air, that day wherein you would do this work; to wit, the name of the king and his three ministers. without the circle, in four angles, let penheptameron 2 tagones be made. in the inner circle let there be written four divine names with crosses interposed in the middle of the circle; to wit, towards the east let there be written alpha, and towards the west let there be written omega; and let a cross divide the middle of the circle. when the circle is thus finished, according to the rule now before written, you shall proceed. of the names of the hours, and the angels ruling them

the earth in autumne. rabianara. the sun. the moon. abraym. agusita. the sun. the moon. athemay. armatus. heptameron 4 the names of the sun and moon in autumne. the angels of winter. amabael. ctarari. the head of the signe of winter. altarib. the name of the earth in winter. geremiah. the names of the sun and moon in winter. the consecrations and benedictions: and first of the benediction of the circle. when the circle is ritely perfected, sprinkle the same with holy or purging water, and say, thou shalt purge me with hysop (o lord) and i shall be clean: thou shalt wash me, and i shall be whiter then snow. the benediction of perfumes. the god of abraham, god of isaac, god of jacob, bless here the creatures of these kindes, that they may fill up the power and vertue of their odours; so tha

HINE PHIL ASPECTS OF EVOCATION

or character of the spirit: it was decided that goflowolfog could be nothing but cool, stylish and relaxed, speedy and graceful. it was felt that he would respond kindly to anyone who attempted to take on these qualities in a situation as frustrating as being stuck in a traffic jam. the sound associated with the movement of the spirit can also act as a mantra to help call him to you. his sigil, a circle containing two opposite-running arrows, can be used as a talisman, placed on cars, cycles or other modes of transport to draw the favour of goflowolfog or as a focus for evocation. using this process, you could easily create your own grimoires of helpful spirits. it can be interesting (and fun) to do this with a group of friends, so that not only are the spirits .assembled. by many people

ough a series of .traditional. grimoires and, following assessments and analysis of our findings, create a general approach to goetia suitable for our post-modern era. needless to say, things did not go exactly as we planned. our first series of workings was drawn from the lesser key of solomon. our first evocation, of the spirit vassago, was performed without using the traditional arrangement of circle, triangle, etc .just to see what happened, as it were. the result was that the working lacked clear definition; visions of the spirit called forth were hazy at best, and we both experienced a lowering of vitality (a feeling of being .drained, headaches and pre-flulike symptoms for a couple of days following. in view of this, we constructed a permanent circle and triangle, according to the

s lovecraft.s fiction itself. from this, we find that for example, in the dunwich horror, lovecraft clearly illustrates that .hilltop rites, associated with stone circles and strange geophysical phenomena, are a key when approaching entities such as yog-sothoth. bringing the great old ones into our dimension requires some form of .gate, which in mythos tales, is often a wild outdoor site, a stone circle, tower, or a similar type of power spot. lovecraft is also careful to point out that such sites have, in historical terms, a long history of strange manifestations associated with them. again and again, he places great emphasis on the folklore of those who live on the borders of such areas; that .locals. have traditions that the educated sceptics appearing in the tales scoff at. the theme o

ent, and motor 41 spasms. symptoms such as these have been described by michael persinger as possible side-effects of encounters with earth light phenomena. unbeknown to me at the time (which was later discovered when i related this tale) two friends of mine who were members of the west yorkshire earth mysteries group had experienced a strange encounter at the then newly-uncovered backstone stone circle. their experience included seeing earth lights, small dwarf-like shades, and lines of energy around the stone circle that they spent a night sitting in. it seems strange, on reflection, that the appearance of the entity claiming to originate from a newly-disturbed site seems to relate to their experience. what this experience did do, was to lead me to making a more intensive study of earth

HINE P OVEN READY CHAOS

dangerous in a way that they were not, which proved all the same to be an attractive glamour for those who required such a boost to the ego. 11 oven-ready chaos the mid-eighties gave rise to a second wave of the chaos current. 1985 saw the publication of the cardinal rites of chaos, by the pseudononymous paula pagani, which outlined a series of seasonal rituals as performed by the yorkshire-based circle of chaos. alas, by this time, the early co-operation between exponents of chaos had given rise to legal wrangles, literary sideswipes, and even magical battles. for some at least, chaos magic= loadsa money while others discovered that they had a position to hold onto as defenders of the title of spokesperson for a movement. true to its nature, chaos splintered and began to re-evolve in diff

by a demon. obsession. twisted by talons; self-love& hatred knotting my guts. howling frustration into the night, the broken dream heaped around my bed. later. a shaft of light burns through the brooding darkness; my cloak of night, my self-sewn shroud. knowledge. insight. wild laughter. a strange way into gnosis. a self-wounding, stretching back into my personal time. i crawl into my centre, my circle, and with my pen etch a triangle. and force the monster into it, and unloosen the skeins of form; moments of weakness, wanting and waiting, desire ignited by imagination. manufacturing my own junk, my own addiction. if this is wading through qlipothic muck then so be it. but out of this muck i wove a conversation, a story with no chance of a happy ending. a story which clouded my will, whic

HOMSI

ying thousands of dollars over the years) was frequently little more than non-traditional and highly questionable 'astral' initiations, together with continuing lessons in a correspondence course consisting almost exclusively of pre-published golden dawn materials available elsewhere for a mere fraction of the price. even worse, of these individuals, many of those who reached the homsi/eogd inner circle discovered a dark truth which shattered forever their idealistic dreams. as a public service, a former member of the inner circle of homsi/eogd and one of the original compilers of its correspondence course, graciously made the original version of the homsi/eogd (then egd correspondence course available for free to download over the internet. it is the sincere wish of many former members of

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

on's surviving letters was written in 1886 to captain francis george irwin (1828-93, of bristol. a. e. waite described him in the brotherhood of the ro y cross (19 24, pp 568 ff) as 'a believer in the occult arts within the measure of a thinking and reading person of his particular mental class. for the rest [he] was satisfied apparently with the pursuits of spiritualism, to the truth ofwhich his circle bears witness in unpublished writings. waite mentioned too that irwin 'was a zealous and amiable mason, with a passion forrites and an ambition to add to their number. for irwin's career (military, masonic and pseudo-masonic) see my 'fringe masonry in england, 187 -85' in a rs quatuor coronatorum, vol. 85 for 1972. ayton's letter reached the library of the united grand lodge of england, tog

nto shape of a pastille [small diagram] something like that. present my respectful remembrances to mrs gardner and believe me, chacombe vicarage 14 march 1889 2 22 thealchemist of the golden dawn warrant, portman described himself as 'm mber of the n n h d.egree of the august order of light. grand hierophant presldm in the west grand master of the order of the sacred crown, pnnce of kether in the circle of adepts, myajolah or grand master of the andamanese, arch censor indra, an.d sponsor ketu] i indostan of the royal oriental order of sikh .and t?e sat b hal, gra d representative of the primitive and ongmal rite of phremasonry m bengal, madras and burmah. representative of the antient. and primitive rite of phremasonry in all parts of the wo ld w ere bodies.of that rite do not exist, and

nformed gardner that the g.d. taught 'what the t.s. has never done and never will, was nevertheless prepared to resign from the golden dawn at madame blavatsky's behest. he evidently supposed that she was an adept of the highest class. 2 dr westcott, who was a london coroner had a financial interest in the s nitary wood,'y0ol c?mpany, suppli rs of surgical dressings. at that time the g.d. s inner circle met at its hatton garden premises. 1 ayton's 'yorkshire chelas (i.e, pupils) were members of the golden dawn's horus temple at bradford. by the end of 1888 it had about a dozen members, mainly recruited from the s.r.i.a, although there were a few women. the deputation to h.p.b. would have included t. h. pattison, 8 honoris causa in the soc. ros. and frater 30 the alchemist of the golden daw

ge of the t.s. in 1886. yeats did not join it but became a member of the blavatsky lodge soon after he came to london in 1887 and was admitted to the esoteric section late in 1888. the golden dawn appeared to offer more interesting occult experiences and he was initiated in it on 7 march 1890. charles johnston married madame blavatsky's niece and would have been regarded as a member of the family circle at 17 lansdowne road. we are very grieved to hear of your misfortune. such things must happen to every man i suppose, and are part of our experience and discipline. no wonder at your being upset. we wish you a speedy return of the favours of fortune. in the mean time, there is nothing like bearing evils with equanimity and fortitude. i do not think that you will make much out of "mutus libe

e, and, i believe, will fail in this. it is the same in politics. my own strong impression is, that rosebery, harcourt and the rest are all concealed papists. ripon is avowedly so. it is a heavy blow and great discouragement to harcourt to be turned out ofderby. it is not likely that harcourt himself really believes in local veto, but he knows that publicans exercise a great influence upon a wide circle of voters, and that on the unionist side, and so they want to swamp and get rid of them. it is the same with the house of lords, which prevents them forcing rome rule down our throats, that they may make popery predominant, and destroy the great protestant empire of england. west hoathley 18july 1895 care frater [gardner, the ms came last evening but too late to acknowledge by same post. yo

HP LOVECRAFT A DARK LORE

y than any but a sime or an angarola could paint. void of clothing, this hybrid spawn were braying, bellowing, and writhing about a monstrous ring-shaped bonfire; in the centre of which, revealed by occasional rifts in the curtain of flame, stood a great granite monolith some eight feet in height; on top of which, incongruous in its diminutiveness, rested the noxious carven statuette. from a wide circle of ten scaffolds set up at regular intervals with the flame-girt monolith as a centre hung, head downward, the oddly marred bodies of the helpless squatters who had disappeared. it was inside this circle that the ring of worshippers jumped and roared, the general direction of the mass motion being from left to right in endless bacchanal between the ring of bodies and the ring of fire. it ma

mething almost goatish or animalistic about his thick lips, large-pored, yellowish skin, coarse crinkly hair, and oddly elongated ears. he was soon disliked even more decidedly than his mother and grandsire, and all conjectures about him were spiced with references to the bygone magic of old whateley, and how the hills once shook when he shrieked the dreadful name of yog-sothoth in the midst of a circle of stones with a great book open in his arms before him. dogs abhorred the boy, and he was always obliged to take various defensive measures against their barking menace. iii. meanwhile old whateley continued to buy cattle without measurably increasing the size of his herd. he also cut timber and began to repair the unused parts of his house- a spacious, peak-roofed affair whose rear end wa

to break. earl sawyer went out to the whateley place with both sets of reporters and camera men, and called their attention to the queer stench which now seemed to trickle down from the sealed upper spaces. it was, he said, exactly like a smell he had found in the toolshed abandoned when the house was finally repaired; and like the faint odours which he sometimes thought he caught near the stone circle on the mountains. dunwich folk read the stories when they appeared, and grinned over the obvious mistakes. they wondered, too, why the writers made so much of the fact that old whateley always paid for his cattle in gold pieces of extremely ancient date. the whateleys had received their visitors with ill-concealed distaste, though they did not dare court further publicity by a violent resis

ng which others had done before him. ix. friday morning armitage, rice, and morgan set out by motor for dunwich, arriving at the village about one in the afternoon. the day was pleasant, but even in the brightest sunlight a kind of quiet dread and portent seemed to hover about the strangely domed hills and the deep, shadowy ravines of the stricken region. now and then on some mountain top a gaunt circle of stones could be glimpsed against the sky. from the air of hushed fright at osborn's store they knew something hideous had happened, and soon learned of the annihilation of the elmer frye house and family. throughout that afternoon they rode around dunwich, questioning the natives concerning all that had occurred, and seeing for themselves with rising pangs of horror the drear frye ruins

et in height and two in average diameter, covered on each side with bizarre, crudely incised and wholly unrecognizable hieroglyphs. on this pillar rested a metal box of peculiarly asymmetrical form; its hinged lid thrown back, and its interior holding what looked beneath the decade-deep dust to be an egg-shaped or irregularly spherical object some four inches through. around the pillar in a rough circle were seven high-backed gothic chairs still largely intact, while behind them, ranging along the dark-panelled walls, were seven colossal images of crumbling, black-painted plaster, resembling more than anything else the cryptic carven megaliths of mysterious easter island. in one corner of the cobwebbed chamber a ladder was built into the wall, leading up to the closed trap door of the wind

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

mander of the sea party, and georg thorflnnssen, commanding the barque miskatonic- both veteran whalers in antarctic waters. as we left the inhabited world behind, the sun sank lower and lower in the north, and stayed longer and longer above the horizon each day. at about 62 south latitude we sighted our first icebergs- tablelike objects with vertical sides- and just before reaching the antarctic circle, which we crossed on october 20th with appropriately quaint ceremonies, we were considerably troubled with field ice. the falling temperature bothered me considerably after our long voyage through the tropics, but i tried to brace up for the worse rigors to come. on many occasions the curious atmospheric effects enchanted me vastly; these including a strikingly vivid mirage- the first i had

as a low range at luitpold land on the east coast of weddell sea and virtually crossing the entire continent. that really high part stretched in a mighty arc from about latitude 82, e. longitude 60 to latitude 70, e. longitude 115, with its concave side toward our camp and its seaward end in the region of that long, ice-locked coast whose hills were glimpsed by wilkes and mawson at the antarctic circle. yet even more monstrous exaggerations of nature seemed disturbingly close at hand. i have said that these peaks are higher than the himalayas, but the sculptures forbid me to say that they are earth s highest. that grim honor is beyond doubt reserved for something which half the sculptures hesitated to record at all, whilst others approached it with obvious repugnance and trepidation. it s

e shocking mountains of madness we had crossed. they extended, it appeared, from about latitude 77, e. longitude 70 to latitude 70, e. longitude 100- less than three hundred miles away from the dead city, so that we would have spied their dreaded summits in the dim western distance had it not been for that vague, opalescent haze. their northern end must likewise be visible from the long antarctic circle coast line at queen mary land. some of the old ones, in the decadent days, had made strange prayers to those mountains- but none ever went near them or dared to guess what lay beyond. no human eye had ever seen them, and as i studied the emotions conveyed in the carvings, i prayed that none ever might. there are protecting hills along the coast beyond them- queen mary and kaiser wilhelm lan

have been more than ten or fifteen seconds. that hateful, pallid mist curled forward as if veritably driven by some remoter advancing bulk-and then came a sound which upset much of what we had just decided, and in so doing broke the spell and enabled us to run like mad past squawking, confused penguins over our former trail back to the city, along ice-sunken megalithic corridors to the great open circle, and up that archaic spiral ramp in a frenzied, automatic plunge for the sane outer air and light of day. the new sound, as i have intimated, upset much that we had decided; because it was what poor lake s dissection had led us to attribute to those we had judged dead. it was, danforth later told me, precisely what he had caught in infinitely muffled form when at that spot beyond the alley

HP LOVECRAFT FROM BEYOND

natic, but his desire to speak had conquered his resentment, and he had written me imperatively in a hand i could scarcely recognize. as i entered the abode of the friend so suddenly metamorphosed to a shivering gargoyle, i became infected with the terror which seemed stalking in all the shadows. the words and beliefs expressed ten weeks before seemed bodied forth in the darkness beyond the small circle of candle light, and i sickened at the hollow, altered voice of my host. i wished the servants were about, and did not like it when he said they had all left three days previously. it seemed strange that old gregory, at least, should desert his master without telling as tried a friend as i. it was he who had given me all the information i had of tillinghast after i was repulsed in rage. yet

HP LOVECRAFT THE CALL OF CTHULHU

ity than any but a sime or an angarola could paint. void of clothing, this hybrid spawn were braying, bellowing and writhing about a monstrous ringshaped bonfire; in the centre of which, revealed by occasional rifts in the curtain of flame, stood a great granite monolith some eight feet in height; on top of which, incongruous in its diminutiveness, rested the noxious carven statuette. from a wide circle of ten scaffolds set up at regular intervals with the flame-girt monolith as a centre hung, head downward, the oddly marred bodies of the helpless squatters who had disappeared. it was inside this circle that the ring of worshippers jumped and roared, the general direction of the mass motion being from left to right in endless bacchanale between the ring of bodies and the ring of fire. it m

HP LOVECRAFT THE CATS OF ULTHAR

but nith, the lean notary, declared that the old cotter and his wife were more likely persons to suspect; for their hatred of cats was notorious and increasingly bold. still, no one durst complain to the sinister couple; even when little atal, the innkeeper s son, vowed that he had at twilight seen all the cats of ulthar in that accursed yard under the trees, pacing very slowly and solemnly in a circle around the cottage, two abreast, as if in performance of some unheard-of rite of beasts. the villagers did not know how much to believe from so small a boy; and though they feared that the evil pair had charmed the cats to their death, they preferred not to chide the old cotter till they met him outside his dark and repellent yard. so ulthar went to sleep in vain anger; and when the people

HP LOVECRAFT THE STREET

ng houses teemed with alien makers of discord and echoed with the plans and speeches of those who yearned for the appointed day of blood, flame and crime. of the various odd assemblages in the street, the law said much but could prove little. with great diligence did men of hidden badges linger and listen about such places as petrovitch s bakery, the squalid rifkin school of modern economics, the circle social club, and the liberty cafe. there congregated sinister men in great numbers, yet always was their speech guarded or in a foreign tongue. and still the old houses stood, with their forgotten lore of nobler, departed centuries; of sturdy colonial tenants and dewy rose-gardens in the moonlight. sometimes a lone poet or traveler would come to view them, and would try to picture them in t

g dreams of those other days, when musketbearing men in conical hats walked along it from the woodland spring to the cluster of houses by the beach. yet could no act be performed to check the impending cataclysm, for the swart, sinister men were old in cunning. so the street slept uneasily on, till one night there gathered in petrovitch s bakery, and the rifkin school of modern economics, and the circle social club, and liberty cafe, and in other places as well, vast hordes of men whose eyes were big with horrible triumph and expectation. over hidden wires strange messages traveled, and much was said of still stranger messages yet to travel; but most of this was not guessed till afterward, when the western land was safe from the peril. the men in olive-drab could not tell what was happenin

HP LOVECRAFT THE TERRIBLE OLD MAN

s, and that whenever he speaks to a bottle the little lead pendulum within makes certain definite vibrations as if in answer. those who have watched the tall, lean, terrible old man in these peculiar conversations, do not watch him again. but angelo ricci and joe czanek and manuel silva were not of kingsport blood; they were of that new and heterogeneous alien stock which lies outside the charmed circle of new england life and traditions, and they saw in the terrible old man merely a tottering, almost helpless grey-beard, who could not walk without the aid of his knotted cane, and whose thin, weak hands shook pitifully. they were really quite sorry in their way for the lonely, unpopular old fellow, whom everybody shunned, and at whom all the dogs barked singularly. but business is business

HP LOVECRAFT THE TOMB

ly in the arms of two men, one of whom was the spy who had followed me to the tomb. rain was pouring down in torrents, and upon the southern horizon were flashes of lightning that had so lately passed over our heads. my father, his face lined with sorrow, stood by as i shouted my demands to be laid within the tomb, frequently admonishing my captors to treat me as gently as they could. a blackened circle on the floor of the ruined cellar told of a violent stroke from the heavens; and from this spot a group of curious villagers with lanterns were prying a small box of antique workmanship, which the thunderbolt had brought to light. ceasing my futile and now objectless writhing, i watched the spectators as they viewed the treasure-trove, and was permitted to share in their discoveries. the bo

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

carter knew that as each of the ancient ones pictured the prescribed thought, there would be born the nucleus of a manifestation visible to his earthly eyes. when the dreams of all the shapes had achieved a oneness, that manifestation would occur, and everything he required be materialized, through concentration. he had seen such things on earth- in india, where the combined, projected will of a circle of adepts can make a thought take tangible substance, and in hoary atlaanat, of which few even dare speak. just what the ultimate gate was, and how it was to be passed, carter could not be certain; but a feeling of tense expectancy surged over him. he was conscious of having a kind of body, and of holding the fateful silver key in his hand. the masses of towering stone opposite him seemed t

r carters his fancy or perception envisaged. then the waves increased in strength and sought to improve his understanding, reconciling him to the mul-tiform entity of which his present fragment was an infinitesimal part. they told him that every figure of space is but the result of the intersection by a plane of some corresponding figure of one more dimension- as a square is cut from a cube, or a circle from a sphere. the cube and sphere, of three dimensions, are thus cut from corresponding forms of four dimensions, which men know only through guesses and dreams; and these in turn are cut from forms of five dimensions, and so on up to the dizzy and reachless heights of archetypal infinity. the world of men and of the gods of men is merely an infinitesimal phase of an infinitesimal thing- t

his whole quest not been based upon a faith in the unreality of the local and partial? after an impressive pause the waves continued, saying that what the denizens of few-dimensioned zones call change is merely a function of their consciousness, which views the external world from various cosmic angles. as the shapes produced by the cutting of a cone seem to vary with the angles of cutting- being circle, ellipse, parabola or hyperbola according to that angle, yet without any change in the cone itself- so do the local aspects of an unchanged- and endless reality seem to change with the cosmic angle of regarding. to this variety of angles of consciousness the feeble beings of the inner worlds are slaves, since with rare exceptions they can not learn to control them. only a few students of fo

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

survived through the ages with astounding vitality because man's need to coerce destiny and subdue the fear within has never subsided. the art of enchantment attempts to deceive, cajole, and otherwise disturb natural inclinations. children, politicians, actors and women in love have much in common with sorcerers who, with bits of colours, attitudes and words, weave spells. lovers draw or carve a circle or a heart on a tree or wall and put their initials inside, and this is supposed to have all magical effect of uniting them. they are trying to influence their destiny. new brooms are brought into new homes by people with the idea that they won't be bringing the dirt and problems of the old house into a new one. hanging bright strips of ribbon in your window is supposed to attract friendly

ome back to her. witches do tend to cheat, so you always have to be on the watch. usually we are not physically together; it's just a mental thing. we are together only in that we synchronize a thought to the same moment. an interesting fact is that you can tell who isn't with it, and you can even tell if someone is late, unsynchronized. that's the closest i ever get involved with a real witches' circle. when we are together physically, everyone is so distracted with the ordinary, everyday things in their minds that the kind of concentration required for a spell is just better done in solitude and at a distance. we work together best if we just state the facts and synchronize. one witch i know takes pep pills around the clock. because she is quite familiar with the feelings and the high th

ions in an area that large. you'll need a small room and a table top, preferably one used only for spellcasting. most of the equipment you use should be new, and it's suggested that you use new equipment for each and every one of your spells, lest the associations connected with old things intervene. the new witch should get new candles, new bowls, new everything. around the whole room sprinkle a circle of salt so that the magic act is protected inside. it's best to use coarse salt instead of the refined kind. remain within the protection of the ring of salt for the entire length of the spell. if someone comes to the door while you're casting any spell, you should ignore it. if the telephone rings, ignore it. try to set yourself up so you will have as little distraction as possible. take t

ssential. this is attained through a simple ritual. place a desert turtle under your bed. put fresh mint leaves inside your pillow-case and place a rose-tinted crystal glass filled with water next to your bed. three bright yellow daffodils are set up at your window. light three blue candles and let them flame for one hour while you're getting ready to go to bed. then draw a protective white chalk circle around the bed. once between the covers you say "sandoz" eight times. sleep in the nude or it doesn't work. witchcraft hinges on desire, and the reason for this is that most people find it easy to become emotional about things they want, about things they love. it's difficult for them to become emotional about a dress or money. that's the whole key to it. men who have made fantastic amounts

moon, too, but when you do the new moon money spell, it may help quickly to pay an overdue bill, but it's not going to be a life pattern. the festival dates are the best ones for that. at one minute after midnight on the festival date, you should have all set up: one gold candle, six green candles, and nine white candles. and, of course, salt. place the gold candle in the centre of the table and circle it with the six green candles. then enclose these inside a circle of the nine white candles. use the salt to pour a protective circle around the candles. light the candles, and chant three times: orbiting jupiter, trine the sun: bring money on the run. your finances should begin to improve within nineteen days. this is your lifelong money aspect, not the spell you do with the new moon for q

INFERNAL UNION

related to seker in this aspect. lilith is the female serpent who latched onto eves brain centre in her union with samael who possessed adam. their union produced the first born (or in some mythologies, the dark twin) male, cain who through adversity was taught knowledge and wisdom by his true spiritual parents who he came into communion with. he became the eternal father of and the first in the circle of witchblood. throughout history he has guided those who truly seek the flame of luciferian becoming. because he is the perfect union of both the sun and moon, he is therefore baphomet. it is the sexual-magickal union of demonic opposites that is ritually re-enacted in the rite of infernal union that we may become more fully developed as baphomet and according to our own individual wills

31, 2003. sometime before the ritual itself, i did a tarot reading relating to my ongoing communion with my hga. the results pointed very specifically to this ritual which i was about to perform ,as my next step in finding my true will. i had painted the sigil of infernal union to my satisfaction and placed this over my usual pantacle on my altar. i created a simple sigil for lilith and set up my circle with red and black candles for the infernal aspects of these powers. in the north, i set up my painting of babalon on the seven-headed beast with related sigils. i showered and put on nefilim-zoon. shut off at 11:15, banished, cast circle but without calling the enochian angels. i started the ritual by my declaration of intent and followed this by a simple acceptance of my pure intention an

INITIATION INTO HERMETICS

f it in practice, let us pass over to the mental training up to now we have learned to control our thoughts. the next exercise will consist in not giving way in our mind to thoughts obtruding themselves on our mind, unwanted and obstinate. for instance, we must be able not to occupy ourselves any longer with the tasks and worries of our profession when we come home from work and return the family circle and privacy. all thoughts not belonging to our privacy must be set aside, and we ought to manage to become quite a different personality instantly. and just the other way round: in our job, all thoughts have to be concentrated in it exclusively, and we must not allow them to digress or wander home, to private affairs, or elsewhere. this has to be practiced time and again until it has develo

eemasons, for example, are all bound to a fixed sign, word and touch. a lot could be said about this problem from the historical point of view. for practical magic respecting the magical training, however, studies like these would be absolutely useless. it is of no importance at all to the genuine magician if he reads books about the particular way in which any other magician is drawing his magic circle, regarding it as a symbol of infinity, divinity and purity, planting his genii and angels in it for the sake of protection, or else how a lama is painting his mandala and sets up his thatgatos as a symbol of protective deity. he does not need such strange directions because he knows very well that they are only a mental support for the mind. in this fourth step the magician will learn how t

t, another with a saint, in a different place with a pharaoh, and immediately again with an angel. therefore it is not at all surprising that this particular field of knowledge will meet with a host of opponents and mockers, because of its amount of self-deception. no wonder that a phantom has such a strong instinct of self-preservation as to present itself as a vampire to the medium or the whole circle, and indeed becomes fatal to the neighborhood as well. of course, all this does not mean that a genuine magician who masters the fourth state of aggregation, the akasa principle, would not be able to communicate with a deceased person or with an intellect that is not yet embodied. i have already quoted the practice in the chapter about mediumistic writing. apart from that, any magician is a

r any other object such as a talisman or a pentacle. he also has to decide on the place in which the elementary has to be kept in order not to be touched by strangers. having considered all this carefully and written notes of it, he may begin with the practice. in this third method i will describe an elementary created with the fire element, which the magician may use for his own purposes. draw a circle on a piece of paper, in the middle of it two squares, one upon the other so that you get a regular octagon. this octagon indicates that we have to do with a symbol of the four elements in their positive and negative results. the circle itself represents the all-comprehensive akasa-principle from which the four elements derived. mark the center of the octagon by any sign you like that indica

he help of the akasa principle. then with the help of imagination he will eliminate the concept of time and space between himself and the receiver and thus have the feeling of standing next to his partner. later on this sensation will occur quite automatically, as we know already from experience with previous experiments. try at first to transmit simple shapes and patterns such as a triangle or a circle together with the desire that the partner on the other end will be able to see them in his mirror. the receiver has nothing to do but load his mirror with akasa before the transmission, to trance himself with the help of the akasa principle and to concentrate on the fact that he will distinctly see everything in the mirror that his partner is transmitting. provided both partners are on the

INTERVIEW WITH ANDREW CHUMBLEY

ught, word or deed. finally, i would add this: magick brings one to meet death before dying and thus bestows an eternally living wisdom. the light magia reveals sophia most fair neath the mask of thanatos most foul. rf: define crooked path sorcery. where did this term come from? ac: the term crooked path sorcery refers to a specific corpus of teachings and rituals transmitted from within an inner circle of the cultus sabbati. it is distinguished from other bodies of sabbatic lore by its specialised mode of ritual praxis, its distinctly ophidian cosmogony and manifold pantheon, as well as by its particular ethos of sorcerous mentality. the major body of crooked path teachings is contained in the draconian grimoire and in this form will be published in due course of time. in a general sense

s outer and public form? ac: cultus sabbati very literally re-presents the sabbatic craft tradition; as a term in the outer it reorientates the actualities and inner dimensions of the tradition via public texts and images books, articles, and artistic forms. in this sense it may best be described as a magical projection an imaging- forth of the hidden to the seen. rf: since the cultus is a closed circle, admitting through formal invitation only, one has to ask the purpose of such an outer mask. why publish, why be seen? ac: this is a line of questioning we apply to ourselves in order to test our own rationale. in one very significant respect, the magical projection of the cultus has operated as a pharos for the curren, that is, a beacon or point of orientation for several manifestations of

eages convergent and operative in the cultus sabbati as an initiatic body. however, one can also speak of the sabbatic current as an initiatory line of spirit-power that can inform all who are receptive to its impetus, and which when engaged with beyond names may be understood as a key unto the hidden design of arte. being born of vision, i would say the origin of sabbatic craft lies truly in the circle itself. rf: can you say more about the ritual symbolism of the sabbatic craft on an inner level, particularly in relation to consciousness? ac: at an inner level of understanding one can speak of sabbatic craft in more subtle ways. the mythic elements of the witches sabbath can be treated as multivalent symbols, each capable of showing innumerable meanings, some historical-temporal, some po

entreat the spirits. by letting awareness wander in the onset of dreaming, but at the same time tethering consciousness to the talismanic object, a scope of receptivity is established a field wherein new wanderings may transpire. if you may walk knowingly in the fields of night, again entreat the spirits and, if they accept you in dreaming, a way shall be revealed. here i point my hand toward the circle s edge of this matter, but in so doing i trust in the wards to test all who would approach. a wise gardener once said to me: a true secret casts no shadow. in this matter, even the secret s telling holds its shadow beyond sight. mh: do you see that there is any form of historical continuity between the so-called witches of the past and traditional craft as it is practised today? ac: yes, i

such element. in turn, comparable ideas about the role of tubal-cain and naamah can be seen in the allied rites of freemasonry. traditional craft has also made good use of many ritual magic texts such as the key of solomon and agrippa s books of occult philosophy. these works also provide avenues for allied figures, such as lucifer, asmodeus, lilith, and the arch-daemonic guardians of the magical circle led by mahazael. although the emphasis of sacrality is reversed, another strand of genealogy is obviously to biblical texts where various elements of the mythos are present. biblical sources likewise connect to the apocrypha, pseudepigrapha, jewish folklore and even manichaean texts as avenues of influence. however, whilst one could explain the presence of cain and lilith with recourse to s

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

ity, love, and contemplation. this order has many outward names, but only one essen tinvocation of our lord of midnight, mahazhael-deval, being a conjuration of the high sabbatic witch-father copyright by andrew d. chumbley in the present-day recension of the sabbatic craft tradition there are a number of deities and spirits who are honoured and adored as patrons of our arte. amongst these is the circle of the eight witch-fathers and eight witch-mothers, who collectively are revered as the retinue of the faithful gods. the sixteen lords and ladies of the faithful retinue are envisaged as the wardens of the cardinal and sub-cardinal directions of the circle or blood-acre. at each gate of the blood-acre, a pair of the retinue preside as the ancestral patrons of the mysteries, teachings and t

are envisaged as the wardens of the cardinal and sub-cardinal directions of the circle or blood-acre. at each gate of the blood-acre, a pair of the retinue preside as the ancestral patrons of the mysteries, teachings and times ascribed to that portal. thus, with the outward turning of time and the inward seasons of wisdom, each pair of the retinue comes to reign as the master and mistress of the circle. furthermore, each of the sixteen deities is considered in its own right as the custodian of specific ritual instruments and aspects of ritual practice. whilst the retinue constitute a pantheon in their own right, it is in keeping with the customs of our nameless faith and the mystery of the iconostasis, that our deities are often syncretised with the saints and deities of the so-called mor

ing the mystery of faith: a devil-mask and a mirror. bearing these dual tokens of the arcanum, the officiant shall turn to address the covine- ye that are made in the image of god! here behold thy father and mother: the iconostasis projecting all belief! know ye the creed of truth within the mystery of lie: which is the mirror and which is the mask? the officiant shall then walk deosil around the circle, stopping before each initiate of the covine to repeat the question: which is the mirror and which is the mask. when an initiate has responded, the officiant shall move onward until each member of the covine has rendered their answer. as he moves past each initiate, they shall scatter the ground with an offering of grain. returning to the north the officiant shall lay down the two signs at

rain am i. may the blessing be and the cursing be upon all who come to eat of me. heed well my words and deeds, and know that i, mahazhael, am with you! as it is spoken, so mote it be! bilo bilo hu! bha-azha-ka! the officiant should complete the conjuration by offering the bow of mahazhael as a sign bestowing empowerment upon the assembled body of the covine. all brethren should silently pace the circle widdershins to bind the rite. finally all may conjoin in a binding salutation: all hail to the thrice-great clan of azha-qayin! hail to the dragon-masked lord of albion s field! hail to jabal, jubal and tubal-cain, by the horns of the bull, the harp of the minstrel, and the hammer-knell s hymn to fire. hail to the king held high on the elder tree, to the lords and ladies of the meadow, to t

INVOCATION OF THE ADVERSARY

atanas is the devi