Michael Wynn's Occult Reference Library
COMING FORTH

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ALEISTER CROWLEY LIBER CHANOKH

cast down such as fall. bring forth with those that increase, and destroy the rotten. no place let it remain in one number. add and diminish until the stars be numbers. arise! move! and appear before the covenant of his mouth, which he hath sworn unto us in his justice. open the mysteries of your creation, and make us partakers of the undefiled knowledge.18 the three mighty names of god almighty coming forth from the thirty thyrs the first name l a z o d a p e l a m e d a z o d a z o d a z o d i l a z o d u o l a t a z o d a- p e k a l a t a n u v a d a z o d a b e r e t a. the second name i r o a i a e i i a k o i t a x e a e o h e s i o i t e a a i e. the third name l a n u n u z o d a t a z o d o d a p e x a h e m a o a n u n u p e r e p e n u r a i s a g i x a. ended are the forty-eig

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

superimposed upon a mind widely and wisely cultured. the result of this intensive and individual training has been spectacular in the extreme. the eastern method is the only one which has produced the founders of all the world religions, for all are asiatic in origin. it is responsible for the appearance of those inspired scriptures of the world which have moulded the thoughts of men, and for the coming forth of all the world saviours the buddha, zoroaster, shri krishna, the christ, and others. thus the east has manifested forth, as the result of its particular technique, all the great individuals, who have sounded the note for their particular age, given the needed teaching for the unfoldment in the minds of men of the god-idea, and so led humanity forward along the path of spiritual perc

pient and the father of lights, the agent" the agent may work through the medium of many minds, for the world of the soul is the world of group awareness, and that opens up a field of contacts which is wide indeed. not only is the soul of man en rapport with the universal mind, but also with all minds through which that divine purpose we call god may be working. in this way we can account for the coming forth of the steady stream of illuminated writings and of the world messages down the ages, which have guided the thoughts and destiny of men and brought them forward along the path of realization from the stage of animism and fetishism to that of our present concept of an immanent deity. from the point of view of man and nature we have progressed to that of a divine whole in which we live

nd and of the brain, provided that they have both been held positively steady and in a waiting condition. the illumination, when it has become frequent and, finally, when it can be drawn upon at will, produces eventually the life of inspiration. if these stages are grasped and mastered and if the intelligent man or woman can be found willing to submit to the outlined technique, we shall have many coming forth as demonstrators of this divine science. the words that i used in my book, the soul and its mechanism, will be found true that "there will emerge a new race, with new capacities, new ideals, new concepts about god and matter, about life and spirit. through that race and through the humanity of the future there will be seen not only a mechanism and a structure, but a soul, an entity, w

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

ust humanity is now so much more responsive to ray influences that the watching hierarchy (through egoic stimulation and the sensitivity of certain nations to the inner guidance) can offset the more obvious major effects. this will give an interesting side light upon the vast importance of these cyclic happenings. ray five is the latest of the rays to come into activity and is only in process of "coming forth to power" it is steadily increasing in potency, and the result of its influence will be to guide humanity into increasing knowledge. its energy beats upon the minds of men at this time and produces that stimulation which lies behind all the scientific approach to truth in all departments of human thought. being also the ray which governs the personality aspect of the fourth kingdom in

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

hristian religion has been laid upon the unit in the human family, and also upon the unique mission of christ himself. christ came to teach the supreme value of the individual, as i have already indicated in the previous chapter.1 it would appear that the emphasis laid by the followers of mohammed upon the fact of god, the supreme, the one and only, was in the nature of a balancing pronouncement, coming forth as it did in the fifteenth century, in order to safeguard man from forgetfulness of god, as he drew nearer to his own latent and essential divinity as a son of the father. the study of the relationships of these different faiths, and the manner in which they prepare for and complement each other, is of the deepest interest. this our western theologians have often forgotten. christiani

do so quite sincerely and entirely convinced of the rightness of their position. the temptations which come to the advanced souls in the world are most subtle. the use of divine powers for the meeting and satisfaction of purely personal, physical needs can be presented in such a manner that they may seem entirely right. yet we do not live by bread alone, but by means of the spiritual life which (coming forth from god) pours into, and is the life of, the lower man. this is the first essential for understanding. upon that soul life and upon that inner contact the emphasis should be laid. the healing of the physical body, when diseased, would be satisfactory to the individual, but living as a soul is of more importance. the emphasis upon a divinity which must express itself entirely through

uch in tune with the objective laws in question, that his ideas become organs for the others."29 christ gave us a great idea. he gave us the new concept that god is love, no matter what might be happening in the world of immediacy. all great ideas come forth from the world of divinity through the medium of the great intuitives, and the history of humanity is essentially the history of ideas their coming forth through the medium of some intuitive thinker, their recognition by the few, their growth in popularity, and their eventual integration in the thought world, the pattern world of the thinkers of the race. then their fate is determined, and eventually the new and unique idea becomes the popularly and publicly accepted model of human conduct "to the question, then, whether it is personal

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

astral influence has its roots in the past atlantean civilisation, which preceded ours. in that age, the astral body was the subject of attention. much that happens today, and which may develop, has its roots in that aspect of energy. seeds sown at that time are now brought to flower. this is very good and necessary, even if distressing in experience. but the world saviours must be recognised as coming forth to serve the race, with sacrifice of some kind along many lines and in many forms. they may be great rulers, or dictators, politicians, statesmen, scientists and artists. their work is the work of salvage, of restitution, or renovation and revelation, and, through the sacrifice of themselves, they accomplish it. as such, they must be recognised for what they are. now they are misunder

ty the soul. being an attribute of deity, and being a divine instinct and, therefore, part of the subconscious life of god himself, it will be obvious that, given the original premise that there is a god, transcendent and immanent, we have, therefore, no cause for real fear or foreboding. god's instincts are stronger and more vital and pure than are those of humanity, and must eventually triumph, coming forth into full flower and expression. all the lower instincts with which man battles are but the distortions (in time and space) of reality, and hence the value of the occult teaching that by pondering upon the good, the beautiful and the true, we transmute our lower instincts into higher divine qualities. the attractive power of god's instinctual nature, with its capacity to synthesise, t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

the builders of the new age is the earnest wish and prayer of your friend, your brother and your teacher. july 1935 brother of old: there has been for you lately (as for so many) a time of testing; yet it has been at the same time a condition of consolidation, preparatory to the work of building to which i referred in my last instruction. i am dealing with "building groups" those groups which are coming forth along the teaching line and which are constructing those thoughtforms which will embody the new techniques and ideas. these during the next two centuries will change the face of our civilisation and inaugurate a period in human history in which methods will be tried and- 108- discipleship in the new age- volume i copyright 1998 lucis trust principles established which remain as yet to

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

west aspirant to be found on the periphery of that "centre where the love of god" has full play. there, it is fully realised that (in the words of st. paul "the whole creation groaneth and travaileth in pain together until now, waiting for the manifestation of the sons of god (romans viii.22. it is for that manifestation they now prepare, these "sons of god who are the sons of men" it is for this coming forth to outer active service that they are already one by one entering into outer activity upon the physical plane. they are not recognised for what they are, but they go about the father's business, demonstrating goodwill, seeking to enlarge the horizon of humanity, and thus prepare the way for the one whom they serve, the christ, the master of all the masters and the teacher alike of ang

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

understanding of the causes and conditions by a strenuous effort to be of aid in a practical and a definitely physical sense. this is the dominant emerging fact to which all that i have said bears testimony: world conditions today precipitated as they are by human greed and ignorance are nevertheless basically conditioned by the will-to-good which is the primary quality of the energies and forces coming forth from the great lives in which all that exist live and move and have their being. the law of the universe (and what is law but the working out of the purposes of these all-embracing lives, of their impulses and their plans) is to all eternity the good of the whole and naught can arrest this happening; for who can arrest the impact of these energies which play upon and through our plane

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

on all your living, then your work will move ahead towards a most desirable fruition. like all creative workers, my brother and my friend, you resent all forms which you do not yourself initiate. i am not, therefore, giving you a set form for meditation, but i am giving you a loose structure of thought which i would like to see govern your approach to life, to work and to all you do as a disciple coming forth from my ashram. this will constitute your cooperative contribution to the group need and to humanity. take the three words which i have given you and seek to weave the energies which they represent into your life pattern, welcoming the changes which they may bring and knowing that they are, for you, the correct procedure because these three concepts govern the needed evolutionary proc

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

r groups throughout the world who in a different way and form, and employing perchance a different phraseology yet are motivated and actuated as are the seed groups for which i have made myself responsible. the three reasons for their importance might therefore be stated as follows: 1. they constitute the germ of life which will result in the emergence of the hierarchy at a later date upon earth, coming forth from the seclusion of the ages to function again in the light of physical day. 2. they are a bridging group, bridging between the negative mass of mankind and the positive agency of the hierarchy. that is the reason why, in these groups, emphasis is laid upon service because that embodies response to the mass and its need, and upon soul contact because that embodies response to the wo

they will be inspired to bring about the victory of liberty- 176- the externalisation of the hierarchy copyright 1998 lucis trust let the rider from the secret place come forth and coming save. come forth, o mighty one. here we come up against one of the oldest traditions in the world and of the ancient east; one, too, which finds its counterpart in the new testament, where the coming one is seen coming forth to the rescue of the people "riding upon a white horse" in the occident we have for long thought in terms of the "lamb, slain from the foundations of the world" and in this statement lies a profound astrological truth. it refers to that great round of the zodiac (a period of approximately 25,000 years) in which the sun passes through all the twelve signs of the zodiac. the period to w

, a consecration, a sacrifice, a statement of belief and a challenge to the avatar who waits in his high place until the demand is adequate, and the cry clear enough to warrant his descent and his appearance. demand without paralleling action is useless, just as faith without works is dead. it is here that there is a break in the magnetic link which should unite the avatar with the demand for his coming forth. his emergence must be caused by a fivefold chain or thread of energy: the focussed will of the people, the massed intent of the world disciples and aspirants, plus their desire, their active participation in the task of clearing the way for him, and complete selflessness. only when humanity has itself done everything possible to adjust that which is wrong and to end that which is evi

ho come forth from some hidden centre, remote from or near to humanity, and who "release from crisis the sons of men" these fall mainly into four relatively minor groups: 1. racial avatars. these appearances are evoked by the genius and destiny of a race. the typical man (in quality and consciousness, not necessarily physically) foreshadows the nature of some race. such a man was abraham lincoln, coming forth from the very soul of a people, and introducing and transmitting racial quality a quality to be worked out later as the race unfolds. coming forth correspondingly from the realm of cosmic evil, and responsible for the focus of materialism upon the planet today was bismarck. both men came forth within the same one hundred years, thus demonstrating the balance in nature and the constant

e know that it is not so and that much must be done to facilitate their work. what then can we do? first, teach the law of evolution and its inevitable corollary, perfected men. men must be taught that such great souls exist, and exist entirely to serve their fellowmen. the public must be familiarised with their names and attributes, with their work and purpose, and men must be told that they are coming forth for the salvation of the world. secondly, disciples and aspirants must on every hand live harmoniously and love. the violent vibrations of our surroundings must be stilled by a strong counter vibration of love, remembering ever that as we work on the side of evolution, the power of the godhead itself is with us, available for use. naught can withstand the steady pressures of love and

down to the lowest aspirant to be found on the periphery of that centre where the love of god has full play. there it is fully realised that (in the words of st. paul "the whole creation groaneth and travaileth in pain together until now, waiting for the manifestation of the sons of god. it is for that manifestation that they now prepare, these "sons of god who are the sons of men; it is for this coming forth to outer active service that they are already one by one entering into outer activity upon the physical plane. they are not recognised for what they are, but they go about the father's business, demonstrating goodwill, seeking to enlarge the horizon of humanity, and thus prepare the way for the one whom they serve, the christ, the master of all the masters and the teacher alike of ang

ierarchy copyright 1998 lucis trust not, therefore, so acute in the matter of appearing and of reappearing as is that of the initiate who cannot thus create to suit his purpose and his service. 2. will all the members of the hierarchy make their appearance at the same time? certainly not. the appearing of these initiates and masters will begin with isolated members appearing and living among men, coming forth one by one, doing the required work, returning through the portals of apparent death to the inner subjective ashram, and then again appearing by one or other of the methods mentioned above. this process has been going on for some time and began around the year 1860. the work of these disciples in the human consciousness is already being recognised, and already they have succeeded in c

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

y is already the dominant kingdom in nature; the fact of the hierarchy and of its imminent approach into physical appearance is becoming well known to hundreds of thousands of people today. its recognised appearance will later set the stage for the needed preparatory phases which will finally lead to the exoteric rule of the lord of the world, emerging from his aeonial seclusion in shamballa, and coming forth into outer expression at the end of this world cycle. here is the vast and necessary picture, presented in order to give reason and power to the next stage of human evolution. the point which i seek to emphasise is that only when the aspirant takes his stand with definiteness upon the mental plane, and keeps his "focus of awareness" increasingly there, does it become possible for him

BALANONES TEMPLE OF SET FAQ

ted and intended for internal distribution only. we do release some material for public consumption from time to time, but other material is not released. we have problems from time to time with people copying or publishing our copyrighted material. we'd appreciate anyone and everyone who helps us maintain our intellectual property rights. see the ref document for comments concerning the _book of coming forth by night _crystal tablet of set, and other publications. 7.2 informal contact "my name is. and i wish find a setian priest in my area to inquire as to joining the temple" information on how to join the temple of set is readily available at the temple's web site, by following the general information and admissions policies links. to ask the executive director if she can help you contac

BLAVATSKY H P ANTHROPOGENESIS

"passed 10,000 years of austerity in the vast ocean- were absorbed in their devotions, the allegory relates to the atlanteans and the adepts of the early fifth race- the aryans. other "trees (adept sorcerers) spread, and overshadowed the unprotected earth; and the people perished. unable to labour for ten thousand years" then the sages, the rishis of the aryan race, called prachetasas, are shown "coming forth from the deep* and destroying by the wind and flame issuing from their mouths, the iniquitous "trees" and the whole vegetable kingdom; until soma (the moon, the sovereign of the vegetable world, pacifies them by making alliance with the adepts of the right path, to whom he offers as bride marisha "the offspring of the trees* this means that which is given in the stanzas and commentari

BUDGE E

ick to view gods of paddles. click to view (left) gods of paddles (right) gods who praise ra at sunrise. click to view gods who praise ra at sunrise. p. 274 athep. am-neter. the texts relating to these gods read- click to view gods who praise ra at sunrise [paragraph continues] 1 "those who are in this picture in their own bodies join themselves unto ra in the sky to receive this great god at his coming forth among them in the east of the sky each day. they themselves belong to their halls of the horizon, but the forms which p. 275 they have in the tuat [belong to] this circle" 2 "those who are in this picture with their paddles drive apep to the back of the sky, after the birth of the god. their work is to hold up the great disk in the eastern horizon of the sky every day. behold the serp

CASE PAUL F THE BOOK OF TOKENS

n thy bosom, o israel. 6 for my way is the way of the word, and the word is hidden in thy heart. for this is the word creative, which calleth all things into being. here is a mystery, for the letter heh concealeth the word, and the word is as truly a vision as it is a voice. with me there is no difference between speech and sight. in very truth, i utter myself by seeing. unto the uninstructed the coming forth of the creative word is as a mist and a vapor. for existence is as a veil of concealment which hideth my true nature from their eyes. hidden and imperceptible is the essence of my being which sages call "concealed with all concealments [54] heh 7 by day, when thy senses busy themselves with their appropriate objects, if thou seest me at all, shall i be unto thee even as to thy forefat

creatures, naught but illusion which deludeth me not, nor are they by it deceived in whom my wisdom has ripened. 3 unfathomed and unfathomable is the great deep of mine interior nature. in the unplumbed abyss of the no-thing mine eternal will ariseth, and by the rising of that will the no-thing cometh forth into the appearance of something. 4 that will is the small point of all beginning, 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 o

ep 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 fasteneth together the parts of a house, so doth the desire of coming forth join together the parts of the universe, my dwelling-place. 6 these are mysteries, o israel, difficult to understand. with much searching shalt thou still fail to grasp them, unless thy search be rightly prosecuted. yet the way to understanding is ever open to him who will follow it steadfastly [67] the book of tokens it is the way of the heart, and thou shalt be guided therein by thi

CHRONOLOGIA RORISPERGIUS

le lived to age of 175. 1857 bc birth of shenrab in the 1st wood male mouse year, the son of king gyal tokar and queen zanga ringum (wangyal: 1993..pg 30) 1800 enuma elish, bablyonian creation myth. 1700 bc 17th and 15th centuries bc..asherah was their mother goddess. the consort of jehovah 'she who treads on the sea-(petty: 1990) 1760 gilgamesh epic. 1600 orig. egyptian book of the dead (book of coming forth by day. 1570 ebers papyrus 1550-1450 o.c. rig-veda, sama-veda and yajur-veda 1500 indo-europeans invade india. vedic culture. 1500 (ca) volcanic destruction of thera, thought to be the origin of atlantis story. harranians established a pilgrimage site at the giza plateau in egypt. 1400 bc the roots of mithraic belief are found in the worship of the sky goddess mitra in northern mesopo

COMMENTARY ON THE SEAL OF THE NINE ANGLES

erfections= platonic/pythagorean system. this is nyarlathotep, otherwise set, otherwise lucifer/satan, otherwise prometheus, otherwise thoth, who has created the power of perspective and the independent psyche of judgment. here "knowledge" becomes possible. in geometry we now have the triangle, which is the most rigid of figures and also creates a two-dimensional plane. note that, per the book of coming forth by night, the horus/set relationship actually fits into a threefold matrix rather than a twofold one. set is an independent intelligence with perspective upon the nonconscious objective universe on one hand and the chaos of the anti-objective universe (harwer) on the other. the simple horus/set duality results from primitive aristotelian thinking (so kick me, tharrud terclis. fourth a

CROSSING THE DESERT

image of khepher exists at a shrine in the eastern desert, which travelers would stop at before attempting a crossing to the east. ramses iii is a significant figure among setian emperors, because he is described in the great harris papyrus as xu thenru ast ast a ari-f em suten (translated as "he did many glorious things and mighty deeds as high priest. this phrase was incorporated in the book of coming forth by night to describe anton la vey, and providing a hidden link to the xepera xeper xeperu formula. the spell is not intended for illustrative purposes, although it does illustrate the myth of creation. it was an operative spell for survival across the expanse of the desert. this is an interesting moment. you are leaving behind the known and are entering the unknown. the known is the d

DEMONIC BIBLE

rded to people who did nothing more than give funds to the church. the argument for the awarding of the titles was that material success is an indication of satanic might and therefore the individuals in question deserved the titles regardless of their knowledge or previous commitment. michael aquino, claiming to be in contact with satan (in the ancient egyptian form of set, wrote the book of the coming forth by night in which he declared the start of the aeon of set, a succession to the aeon of horus. the word of the aeon was xeper, an egyptian word which means to become or to come into being. the egyptian god xepera was associated with the scarab beetle and was the god of expansion of consciousness. michael aquino claimed to be the second beast from the book of the revelation of jesus to

on of god. he has spent the past three years studying the baha i writings and the religious texts of other major world religions. his experience in proclaiming deitus as the word of the new aeon had convinced him that the prophets of the world s great religions (hinduism, judaism, zoroastrianism, buddhism, etc) were influenced by the same dark god that dictated the book of the law and the book of coming forth by night. key to this belief in a commonality between satanism (and other religions of the lefthand- path) and the baha i faith (and other religions of the right-hand-path) are the words of anton lavey in the satanic bible who writes that in an age of ice god is above and in an age of fire god is below. magus susej points out that the revelation is the same it is the individual approa

ucifer has begun the aeon of lucifer has begun. i speak the word of the aeon and i become magus of the aeon. i have become magus of the aeon of lucifer. by thelema and by xeper i have attained deitus. by my will, i have come into being as a god. having symbolically conquered the heavens and declared the start of a new aeon, i recited aleister crowley s book of the law and michael aquino s book of coming forth by night, statements from the dark lord in the forms of horus and set. thereafter, the words of the dark lord manifested through me: the word of the aeon is- deitus- for man has become god, lucifer has risen, the dragon has awakened, the gates have been flung wide and the heavens have been conquered. the ancient ones rule once more. by your will alone, the genetic code of man has been

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

which dwelt in a spiritual body in the abode of the blessed. theban title of the book of the dead. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (17 of 36 [8/10/2001 11:22:55 am] the common name for the book of the dead in the theban period, and probably also before this date, is per em hru, which words have been variously translated manifested in the light "coming forth from the day" coming forth by day "la manifestation au jour "la manifestation la lumi re [kapitel von] der erscheinung im lichte "erscheinen am tage"[caput] egrediendi in lucem" etc. this name, however, had probably a meaning for the egyptians which has not yet been rendered in a modern language, and one important idea in connection with the whole work is expressed by another title[2]

rst time. the vignettes too are additions to the work; but, although they depict scenes in the life beyond the grave, they do not seem to form a connected series, and it is doubtful if they are arranged on any definite plan. a general idea of the contents of this version may be gathered from the following list of chapters[1- theban version: list of chapters. chapter i. here begin the chapters of "coming forth by day" and of the songs of praise and glorifying,[2] and of coming forth from, and going into, the underworld.[3] vignette: the funeral procession from the house of the dead to the tomb. chapter ib. the chapter of making the mummy to go into the tuat[4] on the day of the burial.[5] vignette: anubis standing by the bier upon which the mummy of the deceased is laid. chapter ii [the cha

rth by day" and of the songs of praise and glorifying,[2] and of coming forth from, and going into, the underworld.[3] vignette: the funeral procession from the house of the dead to the tomb. chapter ib. the chapter of making the mummy to go into the tuat[4] on the day of the burial.[5] vignette: anubis standing by the bier upon which the mummy of the deceased is laid. chapter ii [the chapter of] coming forth by day and of living after death. vignette: a man standing, holding a staff. chapter iii* another chapter like unto it (i.e, like chapter ii.[6] this chapter has no vignette. chapter iv* another chapter of passing along the way over the earth. this chapter has no vignette [1. the various chapters of the book of the dead were numbered by lepsius in his edition of tile turin papyrus in

retained, and the chapters which belong to the sa te version are indicated by an asterisk. for the hieroglyphic text see naville, einleitung, p. 193 ff. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (18 of 36 [8/10/2001 11:22:55 am] 2. another title reads-"the chapter of going in to the divine chiefs of osiris on the day of the burial, and of going in after coming forth" this chapter had to be recited on the day of the burial. 3. neter xert, the commonest name for the tomb. 4. the egyptian underworld. 5. sam ta "the union with the earth" 6. in some papyri chapters ii. and iii. are united and have only one title; see naville, todtenbuch, bd. i, b1. 6] p. xxxii theban version: list of chapters. chapter v. the chapter of not allowing the deceased to do

. the chapter of not allowing the deceased to do work in the underworld. vignette: the deceased kneeling on one knee. chapter vi. the chapter of making ushabtiu figures do work for a man in the underworld. vignette: an ushabti figure chapter vii. the chapter of passing over the back of apep, the evil one. vignette: the deceased spearing a serpent. chapter viii. another chapter of the tuat, and of coming forth by day. vignette: the deceased kneeling before a ram. chapter ix. the chapter of passing through the tuat. vignette: the deceased kneeling before a ram. chapter x (this chapter is now known as chapter xlviii) chapter xi* the chapter of coming forth against his enemies in the underworld. this chapter has no vignette. chapter xii. another chapter of going into, and coming forth from, th

f passing through the tuat. vignette: the deceased kneeling before a ram. chapter x (this chapter is now known as chapter xlviii) chapter xi* the chapter of coming forth against his enemies in the underworld. this chapter has no vignette. chapter xii. another chapter of going into, and coming forth from, the underworld. this chapter has no vignette. chapter xiii. the chapter of going into, and of coming forth, from amentet. this chapter has no vignette. chapter xiv. the chapter of driving away shame from the heart of the deceased. this chapter has no vignette. chapter xv. a hymn of praise to ra when he riseth in the eastern horizon of heaven. vignette: the deceased adoring ra. chapter xvb. 1. a hymn of praise to ra when he setteth in the land of life. vignette: the deceased the versions of

beings. chapter xvib. without title or text. vignette: scene of the worship of the setting sun by mythological beings. chapter xvii. here begin the praises and glorifyings of coming out from, and going into, the underworld in the beautiful amenta; of coming out by day, and of making transformations and of changing into any form which he pleaseth; of playing at draughts in the seh chamber; and of coming forth in the form of a living soul: to be said by the deceased after his death. vignette: the deceased playing at draughts; the deceased adoring the lion-gods of yesterday and to-day; the bier of osiris with isis and nephthys at the foot and head respectively; and a number of mythological beings referred to in the text. chapter xviii. without title. vignette: the deceased adoring the groups

place (or seat) of the throne from a man in the underworld [1. or the deceased holding a knife and staff and standing before. 2. for the variant vignettes see naville, todtenbuch, bd. i, iii. 57] p. xxxvi theban version: list of chapters. this chapter has no vignette. chapter xlviii [the chapter of a man coming against] his enemies. this chapter has no vignette. chapter xlix* the chapter of a man coming forth against his enemies in the underworld. vignette: a man standing with a staff in his hand. chapter l. the chapter of not going in to the divine block a second time. vignette: a man standing with his back to the block.[1] chapter li. the chapter of not walking upside down in the underworld. vignette: a man standing. chapter lii* the chapter of not eating filth in the underworld. this ch

the deceased holding his soul in his arms; and the deceased scooping water into his mouth from a pool. chapter lxiiia. the chapter of drinking water, and of not being burnt with fire. vignette: the deceased drinking water from a stream. chapter lxiiib. the chapter of not being boiled (or scalded) in the water. vignette: the deceased standing by the side of two flames. chapter lxiv. the chapter of coming forth by day in the underworld. vignette: the deceased adoring the disk, which stands on the top of a tree. chapter lxv [the chapter of] coming forth by day, and of gaining the mastery over foes. vignette: the deceased adoring ra. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (24 of 36 [8/10/2001 11:22:56 am] chapter lxvi [the chapter of] coming forth

f a tree. chapter lxv [the chapter of] coming forth by day, and of gaining the mastery over foes. vignette: the deceased adoring ra. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (24 of 36 [8/10/2001 11:22:56 am] chapter lxvi [the chapter of] coming forth by day. this chapter has no vignette. chapter lxvii. the chapter of opening the doors of the tuat and of coming forth by day. this chapter has no vignette. chapter lxviii. the chapter of coming forth by day. vignette: the deceased kneeling by the side of a tree before a goddess.[1] chapter lxix. another chapter. chapter lxx. another chapter. chapter lxxi. the chapter of coming forth by day. vignette: the deceased with both hands raised in adoration kneeling before the goddess meh-urt.[2] chapter lxxi

y. this chapter has no vignette. chapter lxviii. the chapter of coming forth by day. vignette: the deceased kneeling by the side of a tree before a goddess.[1] chapter lxix. another chapter. chapter lxx. another chapter. chapter lxxi. the chapter of coming forth by day. vignette: the deceased with both hands raised in adoration kneeling before the goddess meh-urt.[2] chapter lxxii. the chapter of coming forth by day and of passing through the hall of the tomb. vignette: the deceased adoring three gods. chapter lxxiii (this chapter is now known as chapter ix) chapter lxxiv. the chapter of lifting up the legs and coming forth upon earth. vignette: the deceased standing upright. chapter lxxv. the chapter of travelling to annu (on, and of receiving an abode there [1. for the variant vignettes

chapter cv. the chapter of satisfying the ka. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (27 of 36 [8/10/2001 11:22:56 am] vignette: the deceased burning incense before his ka. chapter cvi. the chapter of causing joy each day to a man in het-ka-ptah (memphis. vignette: an altar with meat and drink offerings. chapter cvii* the chapter of going into, and of coming forth from, the p. xl theban version: list of chapters. gate of the gods of the west among the followers of the god, and of knowing the souls of amentet. vignette: three deities: ra, sebek, and hathor. chapter cviii. the chapter of knowing the souls of the west. vignette: three deities: tmu, sebek, and hathor. chapter cix. the chapter of knowing the souls of the east. vignette: the deceased

f knowing the souls of amentet. vignette: three deities: ra, sebek, and hathor. chapter cviii. the chapter of knowing the souls of the west. vignette: three deities: tmu, sebek, and hathor. chapter cix. the chapter of knowing the souls of the east. vignette: the deceased making adoration before ra-heru-khuti. chapter cx. the beginning of the chapters of the fields of peace, and of the chapters of coming forth by day, and of going into, and of coming forth from, the underworld, and of attaining unto the fields of reeds, and of being in the fields of peace. vignette: the fields of peace. chapter cxi (this chapter is now known as chapter cviii) chapter cxii. the chapter of knowing the souls of pe. vignette: horus, mesthi, and ha-pi. chapter cxiii. the chapter of knowing the souls of nekhen. v

ields of peace. chapter cxi (this chapter is now known as chapter cviii) chapter cxii. the chapter of knowing the souls of pe. vignette: horus, mesthi, and ha-pi. chapter cxiii. the chapter of knowing the souls of nekhen. vignette: horus, tuamautef, and qebhsennuf. chapter cxiv. the chapter of knowing the souls of khemennu (hermopolis. vignette: three ibis-headed gods. chapter cxv* the chapter of coming forth to heaven, of passing through the hall of the tomb, and of knowing the souls of annu. vignette: the deceased adoring thoth, sau and tmu. chapter cxvi [the chapter of] knowing the souls of annu. vignette: the deceased adoring three ibis-headed gods. chapter cxvii. the chapter of taking a way in re-stau. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.ht

chapter cxvi [the chapter of] knowing the souls of annu. vignette: the deceased adoring three ibis-headed gods. chapter cxvii. the chapter of taking a way in re-stau. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (28 of 36 [8/10/2001 11:22:56 am] vignette: the deceased, holding a staff in his hand, ascending the western hills. chapter cxviii. the chapter of coming forth from re-stau. vignette: the deceased holding a staff in his left hand. chapter cxix. the chapter of knowing the name of osiris, and of going into, and of coming forth from, re-stau. vignette: the deceased adoring osiris. chapter cxx (this chapter is now known as chapter xii) chapter cxxi (this chapter is now known as chapter xiii) chapter cxxii* the chapter of the deceased going in af

ng forth from re-stau. vignette: the deceased holding a staff in his left hand. chapter cxix. the chapter of knowing the name of osiris, and of going into, and of coming forth from, re-stau. vignette: the deceased adoring osiris. chapter cxx (this chapter is now known as chapter xii) chapter cxxi (this chapter is now known as chapter xiii) chapter cxxii* the chapter of the deceased going in after coming forth from the underworld. p. xli theban version: list of chapters. vignette: the deceased bowing before his tomb, which is on a hill. chapter cxxiii. the chapter of going into the great house (i.e, tomb. vignette: the soul of the deceased standing before a tomb. chapter cxxiv. the chapter of going in to the princes of osiris. vignette: the deceased adoring mestha, hapi, tuamautef and qebbs

ather and for his son at the festivals of amentet. it will make him perfect before ra and before the gods, and he shall dwell with them. it shall be recited on the ninth day of the festival. vignette: the deceased making offerings before a god. chapter cxliv. the chapter of going in. vignette: seven pylons. chapter cxlva [without title] this chapter has no vignette. chapter cxlvb [the chapter] of coming forth to the hidden pylons. this chapter has no vignette. chapter cxlvi [the chapter of] knowing the pylons in the house of osiris in the field of aaru. vignette: a series of pylons guarded each by a god. chapter cxlvii [a chapter] to be recited by the deceased when he cometh to the first hall of amentet. p. xliii theban version: list of chapters. vignette: a series of doors, each guarded b

nubis standing by the bier of the deceased. chapter clib. the chapter of the chief of hidden things. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (31 of 36 [8/10/2001 11:22:56 am] vignette: a human head. chapter clii. the chapter of building a house in the earth. vignette: the deceased standing by the foundations of his house. chapter cliiia. the chapter of coming forth from the net. vignette: a net being drawn by a number of men. cliiib. the chapter of coming forth from the fishing net. vignette: three apes drawing a fishing net. chapter cliv. the chapter of not allowing the body of a man to decay in the tomb. this chapter has no vignette. chapter clv. the chapter of a tet of gold to be placed on the neck of the khu. vignette: a tet. chapter clvi. t

ng the abu. this chapter has no vignette. chapter clxxii. here begin the praises which are to be recited in the underworld. p. xlv theban version: list of chapters. this chapter has no vignette. chapter clxxiii. addresses by horus to his father. vignette: the deceased adoring osiris. chapter clxxiv. the chapter of causing the khu to come forth from the great gate of heaven. vignette: the deceased coming forth from a door. chapter clxxv. the chapter of not dying a second time in the underworld. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (33 of 36 [8/10/2001 11:22:56 am] vignette: the deceased adoring an ibis-headed god. chapter clxxvi. the chapter of not dying a second time in the underworld. this chapter has no vignette. chapter clxxvii. the chapte

e underworld. this chapter has no vignette. chapter clxxvii. the chapter of raising up the khu, and of making the soul to live in the underworld. this chapter has no vignette. chapter clxxviii. the chapter of raising up the body, of making the eyes to see, of making the ears to hear, of setting firm the head and of giving it its powers. this chapter has no vignette. chapter clxxix. the chapter of coming forth from yesterday, of coming forth by day, and of praying with the hands. this chapter has no vignette. chapter clxxx. the chapter of coming forth by day, of praising ra in amentet, and of ascribing praise unto those who are in the tuat. vignette: the deceased adoring ra. chapter clxxxi. the chapter of going in to the divine chiefs of osiris who are the leaders in the tuat. vignette: the

i, cxxiv, lxxxvi, lxxvii, lxxviii, lxxxvii, lxxxviii, lxxxii, lxxxv, lxxxiii, lxxxiv, lxxxia, lxxx, clxxv, cxxv. introduction and negative confession, xlii, cxxv, rubric, clv, clvi, xxixb, clxvi, cli, vi, cx, cxlviii, clxxxv, and clxxxvi. the titles of these chapters arranged according to the numeration introduced by lepsius are as follows- list of chapters. chapter i "here begin the chapters of 'coming forth by day' and of the songs of praise and of glorifying, and of coming forth from and of going into the glorious neter-khert in the beautiful amenta; to be said on the day of the burial going in after coming forth (see pp. 19, 270 and pll. 5, 6) the papyri belonging to the early part of the xviith dynasty call this chapter the "chapter of going in to the divine chiefs of osiris. the larg

EMPERORS NEW RELIGION CHURCH OF SATAN

of michael aquino having a personal agenda that provokes the view mentioned above are low given the additional documentation of anton lavey s accept of, or belief in, the devil cited earlier. in frustration over the new direction, which michael aquino saw as ideological treason, he claims to have performed a personal invocation of satan in the form of the ancient egyptian god set. in the book of coming forth by night, michael aquino describes how set explained that anton lavey s infernal mandate had been revoked and passed to michael aquino as anton lavey s successor: i [set] raised him [anton lavey] to the will of a daimon, unbounded by the material dimensions. and so i thought to honour him beyond other men. but it may have been this act of mine that ordained his fall. michael aquino, y

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

lavey s arbitrary leadership and atheistic approach to religion. lavey actually denied the existence of satan. in 1972 aquino resigned and was joined in his revolt by lilith sinclair, another prominent leader on the east coast. in 1975 he sought a new mandate to operate by invoking the devil. satan responded by appearing as set, the ancient egyptian deity, and gave aquino a document, the book of coming forth by night. he authorized aquino to found the temple of set to supersede the church of satan. aquino created a new religious society built around the worship of set, of whom satan is one derivation. during the 1980s aquino gained some degree of fame when the media became aware that an army officer led a satanic group. the temple became the subject of criticism, and aquino was charged wi

of the damned was first published in 1919. it was followed by new lands, 1923; lo! 1931; and wild talents, 1932. a complete collected edition, the books of charles fort, was published in 1941. sources: fort, charles. the books of charles fort. new york: henry holt, 1941. book of the dead an arbitrary title given to a funerary work from ancient egypt called pert em hru, the translation of which is coming forth by day, or manifested in the light. several versions or recensions of this work are known, namely those of heliopolis, thebes, and sais, differing only inasmuch as they were edited by the colleges of priests founded at these centers. many papyri of the work have been discovered, and passages from it have been inscribed upon the walls of tombs and pyramids and on sarcophagi and mummy-w

by those heroes of the ancient myths struggling in the toils of fate.hercules, achilles, ulysses and aeneas.down to the later vestiges of greek nationality. the oracle of trophonius was also of great renown. here there were numerous caverns filled with misty vapors and troubled by the noise of hidden waters far beneath. in this mysterious gloom the supplicants slept sometimes for nights and days, coming forth in a somnambulic state from which they were aroused and questioned by the attendant priests. frightful visions were generally recounted, accompanied by a terrible melancholy, so that it passed into a proverb regarding a sorrowful man, he has been in the cave of trophonius. magic, in the sense of secret revelations, miraculous cures, prophetic gifts, and unusual powers, had always exis

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

qued the authoritarian leadership of church founder anton lavey as well as his understanding of satanism. claiming lavey to be an atheist who did not believe in the literal existence of satan, aquino left the church. three years later, in response to aquino s invocation, satan appeared under the guise of set, the ancient egyptian deity. set gave aquino a mandate in the form of a book, the book of coming forth by night, which authorized aquino to found the temple of set as the church of satan s successor. the temple is dedicated to set, the corrupted legends of whom became the basis of the christian devil. the temple teaches that the universe is a nonconscious environment possessed of mechanical consequences. however, the deity set can on occasion violate the laws. over the millennia, set h

FOCUS OF LIFE

re surprising than this world? could i say? my experience may not be the commonplace. without doubt, all shall experience the 'rushing winds' that blow from within, the body beyond perspective, into cosmic dust,-till consciousness again develops. death is a transfiguration of life, an inversion, a reversion of the consciousness to parantage and may be a diversion! a continuation of evolution. the coming forth of the suppressed. do you know what happens to the body at death? exactly what changes take place? well, so it happens to your beliefs, desires, etc, that make consciousness, for all things seen are incarnate desire, the unseen; ideas of the past and future bodies "the death posture" from these the new body is determined and parentage selected by the laws of attraction. the wise man m

GOLDEN DAWN RITUALS E

at almost 3/4 of our planet is covered in salt water. the mercurial part is from l, and thus, we have the force of flux and re-flux. the sulfurous part is from m, relating to waves and storms. each arm shows us the three alchemical principles of nature acting within the alchemical operations of the elements. the white rays shining forth from behind the angles (between arms) is as the divine light coming forth from rtk in its center. 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 t

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

, and she becometh great with child like the star sept [sirius, the dog star. horus-sept cometh forth from thee in the form of horus, dweller in sept.38 many interpretations of this passage are, of course, possible. what intrigued me, however, was the clear implication that sirius was to be regarded as a dual entity in some way comparable to a woman great with child. moreover, after the birth (or coming forth) of that child, the text makes a special point of reminding us that horus remained a dweller in sept, presumably suggesting that he stayed close to his mother. sirius is an unusual star. a sparkling point of light particularly prominent in the winter months in the night skies of the northern hemisphere, it consists of a binary star system, i.e. it is in fact, as the pyramid texts sugg

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

a woman who was adept with words. isis said to ra "please tell me your name, o divine father, for the life of a person is invested in his narre. the divine majesty, ra, said "i will give in, and go to isis and senil the divine name from my body to her body" t h e divinity hid himself, from the gods in the vast throne room on the boat of millions of years. when events corresponded to the 'time of coming forth of the heart' she said to her son horus "forces of attraction are from the iiving mirad of god. god has turned his two eyes. the mighty god has gven up his divine name. indeed, the mighty god has given up his divine name: ra. this was spoken by isis, the great one, the divine n stress of the gods, who knew ra by his own name. the legend of ra and .isis figures 1 to 16, appendix b, sho

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

e the treasure is up, and waiting to be released; if then the required condition fails, it is snatched away into the depths once more. its neariug the surface is expressed by the phrase 'the treasure blossoms (as fortune blossoms, p. 866 'it gets ripe; then 'it fades (simpl. 2, 191, has to sink again. this may refer to the hlowing of a flower above or beside it. in mhg. they spoke of the treasure coming forth' wenne hiimt hervilr der hort, der mich so ricle mohte machen' ms. 1, 163. it ripens in most cases every seven years, in some only every hundred, and that especially under a full moon, or during the hoard lifted: vvunder-blume. 971 twelves. another phrase is 'the treasure suns itself: on the fridays in march it is said to rise out of the ground to sun itself (mone's anz. 8, 313, and t

HEAVEN HELL

ynasty in egypt. on the other hand, from the ivth dynasty onwards there was a very large class who had no belief in a purely material heaven, and this being so, it is not surprising that books of the other world containing the expression of their views should be composed. the principal books of the underworld in vogue under the xviiith and xixth dynasties were--1. per-em-hru, or"[the book] of the coming forth by day" 2. shat ent am tuat, or "the book of that which is in the tuat" 3. the composition to which the name "book of gates" has been given. now the first of these, which is commonly known as the "theban recension of the book of the dead" has supplied us with much valuable information about the beliefs which flourished in connection with an early form of the ancient cult of osiris in

he effect which the traditions of a material heaven, handed down for untold generations, had made upon. them. among the servants of amen and his temple, however, there were some who preferred to put their faith in the religious writings which had satisfied their ancestors many centuries before, and to these we owe the great collection of religious and funeral texts called per em hru"[the book of] coming forth by day" which is now commonly known as the theban recension of the book of the dead. it is true that the subject matter of many of the texts is older than the ivth dynasty, and that the phraseology of some dates from the period of the vth and vith dynasties, and that the forms in which most of them are cast are not more recent than the xith or xiith dynasty, but it is equally true tha

of the vth and vith dynasties, and that the forms in which most of them are cast are not more recent than the xith or xiith dynasty, but it is equally true that the editing and arrangement of them by the theban priests, to say nothing of the addition of supplementary hymns, chapters, and coloured illustrations, produced a very decided change in the general teachings of the collection "the book of coming forth by day" in its theban form, was an illustrated guide to the kingdom of osiris, but its teachings did not satisfy the strict followers of amen-ra, and they brought into use a recension of a work in which they were able to promulgate the p. 20 particular ideas of their order as to the future state of the dead. the followers of osiris believed that the righteous dead would find their eve

king of all the gods of the dead, and the master of all the beings who were in the p. 23 [paragraph continues] underworld. in other words, the priests of amen asserted the absolute sovereignty of their god, and their own religious supremacy. it is, however, interesting to note that certain kings did not entirely shake off their belief in osiris, and in the efficacy of the chapters of the book of coming forth by day, for thothmes iii. was swathed in a linen sheet on which was written a copy of the clivth chapter, and amen-hetep iii. was rolled up in sheets whereon extracts from several chapters of that work were inscribed. seti i. went a good deal further, for although fully illustrated copies of divisions i.-xi. of the book "am-tuat" were painted on the walls of his tomb, he took care to

iii. was rolled up in sheets whereon extracts from several chapters of that work were inscribed. seti i. went a good deal further, for although fully illustrated copies of divisions i.-xi. of the book "am-tuat" were painted on the walls of his tomb, he took care to have a complete copy of the book of gates, 1 with full illustrations, and copies of the lxxiind and lxxxixth chapters of the book of coming forth by day cut on his alabaster sarcophagus. the chapter which thothmes iii. believed to be all-powerful is entitled "chapter of not letting the body perish" and if its words really express his convictions, he must have been terrified at the idea of his material body falling into dust and decay, and must have hoped for its resurrection through osiris. the chapters which seti i. had cut on

phagus. the chapter which thothmes iii. believed to be all-powerful is entitled "chapter of not letting the body perish" and if its words really express his convictions, he must have been terrified at the idea of his material body falling into dust and decay, and must have hoped for its resurrection through osiris. the chapters which seti i. had cut on his sarcophagus are entitled the "chapter of coming forth by day, and of making a way through ammehet" and the "chapter of causing the soul to be united to its body in the underworld" in the former he declares that p. 24 he knows the names of the gods who preside over the other world, and also the proper words of power, and because he has this knowledge he demands admission into sekhet-aaru, a portion of osiris's kingdom of sekhet-hetepet, a

on of the judgment, wherein osiris is the judge of the dead. as the result of this judgment the righteous have allotments of land meted out to them, which vary in size according to their deserts, and the wicked are slain, and their bodies cut in pieces, and their souls destroyed. in many particulars the views of the book of gates concerning the future state agree closely with those of the book of coming forth by day. the net result of the facts stated in the last two paragraphs proves that seti i. relied for salvation upon the protection, part magical and part religious, afforded by the sacred writings of two great schools of religious thought, the leaders of which in his day preached opposing and contradictory doctrines. it may be argued that by filling the walls of his tomb and sarcophag

use any portion of the goods he received. next: chapter iii. the reunion of the beatified and their recognition of each other in the other world sacred texts egypt ehh index index previous next p. 64 chapter iii. the reunion of the beatified and their recognition of each other in the other world. having now described sekhet-hetep and the halls and gates of the other world according to the book of coming forth by day (per-em-hru, we may pass on to consider how far souls in sekhet-hetep had the power to know and recognize each other, and to enjoy intercourse with relatives and friends. from many scenes and passages in texts it has for some time past been clear that husband met wife, and wife met husband again beyond the grave, for in the papyrus of ani we see ani accompanied by his wife in t

bric had, in fact, so far back as b.c. 2600, become a traditional magical formula of a most powerful character, and it must have been composed at the time when the abode of the blessed was supposed to resemble the "great field" in which the men of a village assembled to celebrate a festival, and before the ideas concerning sekhet-aaru and sekhet-hetep, with which we are familiar from the "book of coming forth by day" were evolved. the texts of the chapter and rubric are of such interest that copies of them are printed as an appendix to the present section( note: these hieroglyphic sections are omitted from the etext--jbh. we have now before us all the principal facts which are necessary for forming an opinion as to the kind p. 74 of heaven which the primitive egyptian hoped and expected to

ormed by beings who carried out his every behest. we now pass on to describe the abode of the blessed according to the "book am-tuat" and the "book of gates" footnotes 64:1 see page 59. 64:2 book of the dead, chapter cx, line 39. 65:1 from this passage it seems that a man who died before his expected to find another woman in sekhet-hetep whom he might marry. 66:1 see my edition of the chapters of coming forth by day, text, pp. 124, 493. 67:1 see recueil, 1904, pp. 67-72, and la r union de la famille, by m. j. baillet, in journal asiatique, x me s rie, tom. iv, p. 307, where a rendering of the chapter into french will be found. 67:2 they bear the numbers 28083 and 28087. 67:3 a name of the underworld. 67:4 perhaps "his uncles and aunts" or "foster-parents" 67:5 or "connexions" 69:1 or, it i

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

een etymologically connected with certain forms of the name of set. by the time of the magical papyri the words meaning "belonging to set" or "of the secret place" had coalesced in the common tongue. the egyptians associated certain night sky features with set, particularly the constellation ursa major and the planet mercury. they called mercury sbq which simply means "the unknown" in the book of coming forth by day, the afterlife book of the osiris cult, there is an interesting confession of the good followers of osiris: i have come hither to see thy beauty, my hands raised in praise of thy true name. if i enter the secret seat, i speak with set. but if one veils his face when his glance falls upon secret things, he may enter the house of osiris and see the secret things that are therein

KETAB E SIYAH

and. all the long night was spent thus, ever scrying the darkness for your form, returning from the southern valley in triumph. there, in the south, storm-clouds gathered and hid all from shedim's watch and heaven's sight. when the east grew red with the flame of dawn and the burning orb of day did ascend above the earth's shadowed morning limb our keen eyes descried in the distance of the south, coming forth from the stormy veil with awful haste, agitating both air and earth, the speeding form of baalzebub, upon black wing. now breathless did he alight upon the highest peak and dictate new instruction to the shedim hosts and we paid due heed to our vice-regent. thus did he commend to us 'shedim, children of joyous tomorrow, disciples of bright satanael, give heed to that which must now be

d but a few paces more and would be taken by the boiling ocean. in the ecstasy of new hope so the nephilim intoned or sang "see you then this, you elohim that would contend most rashly against shurupuk. even such profound darkness as of this tempest we are deserted not by our sire. wherever we do find ourselves and against what perils we must set ourselves 281 ever is great satanael at our sides, coming forth from some hidden place to defend us and stand with us. where once were our souls empty he pours from his eternal cup new hope and vigour into us. happy are the nephilim indeed to have such an ally. now do we rejoice for satan stands amongst us and his swift sword fights our cause whereas your lot is despair. rejoice nephilim and once more to arms that we might make absolute our victor

KNOWLEDGE LECTURE ONE

rinciples of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from the vignettes of teh 17th and 125th chapter of the ritual of the dead the egyptian book of the per-em-hru or the book of coming forth into the day, the oldest book in the world as yet discovered. the recension of the priests of on is to be found in the walls of the pyramids of the kings of the 5th and 6th dynasties at sakarah, the recensions of the 11th and 12th dynasties on the sarcophagi of thatperiod, and the theban recension of the 18th dynasty and onward is found on papyri, both plain and illuminated. no satisf

e 12th chapter, been very carefully translated for the purpose of this lecture by the v.h. frater m.w.t, and the v.h. soror s.s.d.d. has made many valuable suggestions with regard to the interpretation. the title and preface of the 17th chapter reads "concerning the exaltation of the glorified ones, of coming and going forth in the divine domain, of the genies of the beautiful land of amentet. of coming forth in the light o fday in any form desired, of hearing the forces of nature by being enshrined as a living bai" and the rubric is "the united with osiris shall recite it when he has entered the harbour. may glorious things be done thereby upon earth. may all the words of the adept be fulfilled" owing to the complex use of symbols, the ritual translation of the chapter can only be underst

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

h in later days certain chapters were written on papyrus and buried with the dead man. as is said in one of the texts: gthis book is the greatest of mysteries. do not let the eye of anyone look upon it- that were abomination. the book of the master of the secret house is its name. h(*w. marsham adams, the book of the master, p. 96) 22. in ancient egypt they recognized seven souls, or life-forces, coming forth from the most high. students of eastern philosophy call them the primordial seven, and they are mentioned in the book of dzyan(*see the secret doctrine, by h. p. blavatsky) six of these were prehuman; the seventh was our humanity, and was brought forth from the virgin neith. the symbol attached to that bringing forth was that of the pelican, who was fabled to draw blood from her own b

it with refuse. the r.w.m. says: gmay the light of wisdom illumine our work h (here he lights his candle; ghis wisdom is infinite. h the s.d. then carries the light to the w.s. and j.w.s, who light their candles and speak appropriately of the strength and the beauty of t.g.a.o.t.u. 338. in this ceremony we are reminded once more of the three aspects of t.g.a.o.t.u, and here they are symbolized as coming forth from the unconditioned into conditioned form in the order of wisdom, strength and beauty, in preparation for the opening of the lodge, the commencement of the work of the building of the temple. when the work begins, as we shall see in the next chapter, the process is reversed, but here we have only the preparation, the coming forth of the wisdom to plan, the strength to execute, and

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ted almost beyond recognition; and in the mysteries of osiris the legend was much more in accordance with the real facts of the spiritual world. even in the egyptian inscriptions which have been deciphered there are clear indications of a resurrection. the main outline of the true legend was the death of osiris at the hands of set; the division of his body into twice seven parts, representing the coming forth of the seven rays, or types of manifestation, consequent upon the descent of the logos into matter; the search of isis and the finding of the various portions of the body; their reunion and the final raising of osiris by the third of three successive attempts to triumphant immortality and eternal resurrection. 150. it was at this stage also that the function of osiris as the judge of

ng prepared. 790. the future of masonry 791. masonry must surely have a wonderful part to play in the civilization of the future. not for naught have the old hallowed rites been preserved in secret and the immemorial powers of the mysteries transmitted throughout the ages to our modern world of the twentieth century; for we stand to-day on the threshold of a new era, which will be heralded by the coming forth once more of the world teacher, the lord of love himself, who taught in palestine two thousand years ago. we have seen that human evolution takes place according to a cyclic law; race succeeds race, and subrace follows subrace according to the plan of the great architect of the universe, working in this world through that white lodge which is the guardian of humanity. the time has com

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

ing priesthoods upon individuals only nominally associated with satanism. for his part, lavey dismissed aquino as a self-promoting power grabber, and for his supernatural view of satan/set. in 1975 aquino (b. 1946) invoked satan to receive a new mandate for continuing the church of satan apart from lavey. according to aquino, satan came to him as set, giving him the content of a book, the book of coming forth by night. originally incorporated in the state of california, temple of set 257 the temple of set has been formally recognized as a religion by the federal government. aquino holds a ph.d. in political science from the university of california at santa barbara and served as a lieutenant colonel in the u.s. army. aquino became well known as a satanist and the subject of a variety of me

LIBER ASTARTE

is more likely, since in this divine love no element may be omitted. it is by virtue of this completeness that no human love may in any way attain to more than to forthshadow a little part thereof. 1 [fallacy of failing to distinguish between different senses of .to be. coupled with non distributio medii. t.s] 2 [this is the concluding line of the famous passage in cap. 42 of the egyptian book of coming forth by day (book of the dead) where various parts of the body of the deceased are identified with the corresponding members of various gods. the version quoted by crowley here matches word-for-word budge.s translation from the papyrus of nu as printed in the 1899 kegan paul, trench, trubner& co. edition of the book of the dead. t.s] 3 [this quote has been conformed to the text of liber 61

LIBER CHANOKH

cast down such as fall. bring forth with those that increase, and destroy the rotten. no place let it remain in one number. add and diminish until the stars be numbers. arise! move! and appear before the covenant of his mouth, which he hath sworn unto us in his justice. open the mysteries of your creation, and make us partakers of the undefiled knowledge.19 the three mighty names of god almighty coming forth from the thirty thyrs20 the first name. l a z o d a p e l a m e d a z o d a z o d a z o d i l a z o d u o l a t a z o d a- p e k a l a t a n u v a d a z o d a b e r e t a. the second name. i r o a i a e i i a k o i t a x e a e o h e s i o i t e a a i e. the third name. l a n u n u z o d a t a z o d o d a p e x a h e m a o a n u n u p e r e p e n u r a i s a g i x a. ended are the fort

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s, they set up vibratory reactions which dispelled congestions and assisted nature in reconstructing broken members and depleted organisms. they also applied their knowledge of the laws governing vibration to the spiritual constitution of man; by their intonings, they stimulated latent centers of consciousness and thereby vastly increased the sensitiveness of the subjective nature. in the book of coming forth by day, many of the egyptian secrets have been preserved to this generation. while this ancient scroll has been well translated, only a few understand the secret: significance of its magical passages. oriental races have a keen realization of the dynamics of sound. they know that every spoken word has tremendous power and that by certain arrangements of words they can create vortices

or something which is filled by the flowing of wisdom. the three pillars are ultimately united in malchuth, in which all the powers of the superior worlds are manifested. the four globes upon the central column reveal the function of the creative power in the various worlds. in the first world the creative power is will--the one divine cause; in the second world, the hypothetical daath--the word coming forth from the divine thought; in the third world, tiphereth--the sun, or focal point between god and nature; in the fourth world it is twofold, being the positive and negative poles of the reproductive system, of which jesod is the male and malchuth the female. in kircher's sephirothic tree it should be especially noted that the ornaments of the tabernacle appear in the various parts of th

hildren. the gray clouds hanging over the horizon were the smoke from the calumets of the gods, who could build fires of petrified wood and use a comet for a flame. the american indian peopled the forests, rivers, and sky with myriads of superphysical and invisible beings. there are legends of entire tribes of indians who lived in lake bottoms; of races who were never seen in the daytime but who, coming forth from their hidden caves, roamed the earth at night and waylaid unwary travelers; also of bat indians, with human bodies and batlike wings, who lived in gloomy forests and inaccessible cliffs and who slept hanging head downward from great branches and outcroppings of rock. the red man's philosophy of elemental creatures is apparently the outcome of his intimate contact with nature, who

MICHAEL FORD BOOK OF CAIN

into stronger forms he was uniquely separate, isolate and beautiful. he stood up, weakened yet still defiant and pleased at this success of this nightmare land, he began to rouse those many that slept from the shock of the fall around him. belial, the angel created after him, awoke and began to sing beautiful hymns, such as which never sounded so sorrowful, yet touching in their passion for their coming forth into being. belial was indeed different from azazel while lucifer was fire and air in spirit, belial was of earth and found this place comfortable and familiar. belial said unto azazel, who would else wake and join us in this moment of triumph that we are without the highest empyrean realm we now look about to understand we are different, strong and noble in our selves. awake with us

ce me to eternal dreamless sleep the very curse of the profane! it was one night after many days of not finding the caves of which i sought, not seeing a soul or any living thing save the shades of the earth which wander aimless. i visualized this ancient page, and with my minds eye i summoned the sigils to flesh, and a gate opened before me zazas, zazas, nasatanada zazas i saw a great red dragon coming forth, who was surrounded with flame. this dragon looked unto me and a great shadow emerged from its very flesh this shadow, black as pitch arose and took the form of a bearded king, saying in a comely voice- my son, what do you ask of me? my father, i grow weary, little food and water, i am confused, cold and scared. shall you not guide me? i said with innate honesty. cain, you grow so clo

MORALS AND DOGMA

n god and man; uschas, or the dawn, leads forth the gods in the morning to make their daily repast in the intoxicating soma of nature's offertory, of which the priest could only compound, from simples a symbolical imitation. then came the various sun-gods, adityas or solar attributes, surya the heavenly, savitri the progenitor, pashan the nourisher, bagha the felicitous, and mitra the friend. the coming forth of the eternal being to the work of creation was represented as a marriage, his first emanation being a universal mother, supposed to have potentially existed with him from eternity, or, in metaphorical language, to have been "his sister and his spouse" she became eventually promoted to be the mother of the indian trinity, of the deity under his three attributes, of creation, preserva

eternity, or, in metaphorical language, to have been "his sister and his spouse" she became eventually promoted to be the mother of the indian trinity, of the deity under his three attributes, of creation, preservation, and change or regeneration. the most popular forms or manifestations of vishnu the preserver, were his successive avataras or historic impersonations, which represented the deity coming forth out of the incomprehensible mystery of his nature, and revealing himself at those critical epochs which either in the physical or moral world seemed to mark a new commencement of prosperity and order. combating the power of evil in the various departments of nature, and in successive periods of time, the divinity, though varying in form, is ever in reality the same, whether seen in us

ONYX TABLET OF SET

affiliates, there would be no need- and no true justification- for a "priesthood. in that case it would be a society, a club, or a foundation. the temple of set, however, is indeed more than the sum of its participants. it was founded not as a common-interest group, but rather in response to the challenge of a trans-human entity known to us as set, initially through the phenomenon of the book of coming forth by night. this same entity- known under various names throughout history as the source of independent, non-natural consciousness- has further pledged to lend its energies, wisdom, and sensations in furtherance of the temple's cause. it is here that the priesthood of set assumes its identity and justification. the central, crucial characteristic of the priesthood of set is that, when a

e best thing in the world. i own it. i am the best thing in the world" the temple is a willed extension of the prince of darkness's work into this world. as such it decays every instant as the forces of naturalization work against it. only by your hard work, does it return to its purity. look at this way, on the night of its refounding, its membership was 100% v, who had just received the book of coming forth by night. until we hit that high water mark, we've all got a lot of work to do. feel free to point this out to any i who wonders why you are so tough on him "i can't apologize to a i" wrong. the ability to admit error is the first step in initiation. our follow through we don't just recognize them and let them go. we give them four messages in a followup letter. 1. the first job is an

sn't this what we are all striving for? the word of set could be seen as supporting this approach in the statement "arise in your glory, behold the genius of your creation, and be prideful of being for i am the same- i who am the highest of life. for those who perceive set as an external influence, the source of set has been discovered within and inspired by the ou rather than the su. the book of coming forth by night lends itself to this approach with the statement "speak to me at night, for the sky then becomes an entrance and not a barrier" one could assume from this statement that set resides somewhere among the stars, or is simply to be looked for outside of oneself. if we believe that set has awakened the black flame within mankind, then it is the "gift of set" that has allowed our f

n flesh and mutating its original function- a quickening within the bio-mechanical organism called homo sapiens. the most convenient way to explain this is to call attention to the possible existence of a "higher human-like personality" that has somehow imparted this quality to man, as the myths of most conventional religions seem to indicate [it can also be interpreted as such within the book of coming forth by night (temple of set) and the earlier diabolicon (church of satan) of the left-hand path tradition] our standard mode of operation through the senses demands we describe this as such. i conceive the transcendence of these myths can reveal the gift of set as much more than such a simplistic interpretation. onyx tablet: ot.i.3.4 temple of set author: james severson iii date: october

ies in permanent ways. it is precisely this essence which must be directly worked upon in order to construct one's inner temple. essence is the matrix in which the work must be done, for it is a gift of essence which will come to dwell in the new priesthood initiate's inner temple. stage 2: ordination and the imparting of essence..i must give further of my own essence to my elect- set the book of coming forth by night if an initiate has structured their subjective universe in an appropriate and essential manner, and if the masters of the temple have recognized this, then set may indeed give a further gift of essence unto his elect. or one might say the 'perspective' or 'perception' of set comes to dwell within the initiate..let then my eyes become the eyes of set. i used to associate this

PHILIP NEIL MYTHS LEGENDS EXPLAINED

goddess nut raises osiris, the son of geb and nut and ruler of the underworld, to receive the sun disc before it goes on its terrifying night journey. in the deepest night, osiris and re become one, and are described both as re who rests in osiris and osiris who rests in re. disc of the sun as re, the sun god was represented by the disc of the sun itself. the egyptian book of the dead (or book of coming forth by day) is a collection of spells, many deriving from the earlier pyramid and coffin texts, designed to ensure power for the deceased in the afterlife. copies were made for most wealthy individuals and buried with them. a typical, and essential, spell is for not dying again in the realm of the dead. papyrus of anhay c. 1250 bce this papyrus is part of a book of the dead written for an

PHOSPHORUS

y fiery eye into my very spirit! 15 i proclaim my self as created and reborn in luciferian light! i affirm cain as my earthly guide and blacksmith who shall light my fire of being! i affirm samael-azazel as my fiery initiator of becoming in the light of the sun! i affirm lilith hecate as the night initiator and goddess of the moon! i affirm my awakening into the throne of baphomet! visualize cain coming forth, bearded and horned with one hammer and a bloodied hand he reaches forth and places an x in blood on your brow the mark of the witch. cain now shines with a violet light, a fire which is both brilliant and darkly beautiful. behold, i am encircled in the witch fire this shall become the serpent path of leviathan! i look forth now to the light in the darkness! behold, lilith emerges to

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

iples of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from< 11 1> vignettes of the 17th and 125th chapter of the ritual of the dead, the egyptian book of the per-em-hnt or the book of coming forth into the day, the oldest book in the world as yet discovered. the recension of the priests of on is to be found in the walls of the pyramids of the kings of the 5th and 6th dynasties at sakarah, the recension of the 1 lth and 12th dynasties on the sarcophagi of that period, and the theban recension of the 56 the golden dawn: volume i book one 18th dynasty and onward is found on papyri

r, been very carefully translated for the purpose of this lecture by the v. h. frater m. w. t, and the v. h. soror s. s. d. d. has made many <112> valuable suggestions with regard to the interpretation. the title and preface of the 17th chapter reads "concerning the exaltation of the glorified ones, of coming and going forth in the divine domain, of the genies of the beautiful land of amentet. of coming forth in the light of day in any form desired, of hearing the forces of nature by being enshrined as a living bai" and the rubric is "the united with osiris shall recite it when he has entered the harbour. may glorious things be done thereby upon earth. may all the words of the adept be fulfilled" owing to the complex use of symbols, the ritual translation of the chapter can only be underst

RUBY TABLET OF SET

e tempted from time to time to label them as one set of opposites, independence- slavery, with dependence being considered a milder or less extreme form of slavery. 1a2a1e1a freedom- slavery o? b f 1a2a1e2 independence- dependence o? b f opposition: we provisionally classify these opposites as requiring opposition, and claim that absolute independence is desirable. set teaches through the book of coming forth by night that conscious/magical beings sacrifice independence whenever we influence the environment. this topic is examined in magister menschel's article on harwer in the ruby tablet, in which he proposes that independence will be maintained if enough magical individuals are all influencing the environment in many independent ways. polarity: partly because of the interdependence ques

ished to pull itself up regarding its environment and its own spiritual down fall, it should recheck its values. i seek my elect and none other, for mankind now hastens towards an annihilation which none but the elect may hope to avoid. and alone i cannot preserve my elect, but i would teach them and strengthen their will against the coming peril, that they and their blood may endure. the book of coming forth by night other references. matti bergstrom "aivojen fysiologiasta ja psyykesta (on brain physiology and the psyche. kirsti lagerspetz: psykologia, jarjen ja tunteen tiede (psychology, the science of reason and emotion. f. alberoni& s. veca: hyva ja paha (good and evil) footnotes 1. winkler, franz, in dr. michael aquino's black magic in the crystal tablet of set 2. according to desmond

xistential authenticity of the setian philosophy is more than apparent. for the setian philosophy places a supreme value upon individual existence, affirming that existence, rather than denying it by adopting as its highest value something external to it, and placing ethical responsibility and the responsibility for self-validation upon the individual. bibliography. aquino, michael a, the book of coming forth by night. san francisco: temple of set. aquino, the diabolicon. san francisco: temple of set. aquino, the church of satan. san francisco: temple of set, 1983 c.e. aquino, the crystal tablet of set. san francisco, temple of set, 1986 c.e. blake, william, a marriage of heaven and hell. crowley, aleister, liber legis (the book of the law. lavey, anton s, the satanic bible. new york: avon

an level- though it could well be criticized for not demanding a decent fee or dues for its offices(4) the ordo templi orientis, the well-known o.t.o, took magic a step further toward the aon of set when aleister crowley broke away from the dying golden dawn and became famous for, among other things, uttering the word, or thelema, or will, and thereby bringing about the aon of harwer. the book of coming forth by night contains references to and explanations of the magus aleister crowley so we need not go into a detailed account of him here. in forming what the magus crowley referred to as "the structure and system of the great white brotherhood"(5) he divided his system into three orders and eleven grades, plus a designation of "student" in which the aspirant was to gain a varied knowledge

nd these interpretations have been published as the law is for all (ed. regardie, magical and philosophical commentaries on the book of the law (ed. symonds& grant, and the commentaries of al (ed. motta. crowley's account of the cairo working. the transcription of the book of the law. is contained in the equinox, the confessions, and the equinox of the gods. the concepts introduced in the book of coming forth by night make possible an entirely new analysis of the book of the law. this should be understood neither as an aesthetic criticism of crowley's comments nor as an attempted distortion of them. it is rather the result of the perceptual vantage point of the aon of set as opposed to that of the aon of horus. the classification: v2- a15.61- 1 author: michael a. aquino vi date (unknown) h

eople and with one's environment have the capacity to be dwarfed by the self-contained consciousness of the non-natural intellect. ultimately the self-created perceptual universe of the magician can surpass the stimuli and consequences of the objective, material one. 4. every number is infinite; there is no difference. this principle was later revealed as an important key to #ii-76 by the book of coming forth by night. crowley's extensive essay on the subject in both 777 and his 1920 comment is excellent and deserves a thoughtful reading. according to pythagoras and his egyptian initiatory sources, numbers are the "building-blocks" of existence: they are not forms per se, but are rather the "alphabet" through which many forms are made comprehensible. if nuit is considered to be the expanse

rstand. crowley divided 6 by 50 and got 0.12, which he thought might signify his 0=2 equation. his other attempts to solve the mathematical riddles of these verses were unsuccessful, though he attributed one or two cabalistic symbols to the numbers that resulted. he did not, however, uncover the word of nuit. that word is "inertia, whose letters, numbered per the english alphabet [cf. the book of coming forth by night]=76=13=4. 506=8. 50+6=56. 50x6=300. 8+56+300=364=13=4= key number concealing the sacred decad of pythagoreanism (1+2+3+4=10. cf. also crowley's most significant book 4. q.e.d. 26. then saith the prophet and slave of the beauteous one: who am i, and what shall be the sign? so she answered him, bending down, a lambent flame of blue, all-touching, all penetrant, her lovely hands

by the wisdom of ra- hoor-khu-it. the book of the law is not to be altered, edited, or abridged in any way by crowley, though he may comment upon it in order to explain its relevance to the aon of horus. the reason that the text may not be touched by that magus is that it contains formulae recognizable only after the aon of horus, as is evident from this commentary and the contents of the book of coming forth by night. 37. also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. ceremonial and operative magical procedures are among the tools that the beast is to use for the communication of his word. the suit of wands in the tarot covers aspects of positive existence; the suit of swords covers aspects of force and

thou, o prophet, shall not behold all these mysteries hidden therein. in fact the various printed versions of the book of the law have consistently omitted key elements of the handwritten manuscript that could not be typeset. two of these elements. the configuration of the coded passage #ii-76 and the grid/number matrix behind part of #iii- 47. proved crucial to their decipherment in the book of coming forth by night. 55. the child of thy bowels, he shall behold them. crowley interpreted this verse in a magical, rather than in a genealogical sense. at first he felt the "child" to be charles s. jones (frater achad, but then abandoned this opinion when jones developed theories not in accordance with crowley's own beliefs concerning the aon. the matter was unresolved at the time of crowley's

l sense. at first he felt the "child" to be charles s. jones (frater achad, but then abandoned this opinion when jones developed theories not in accordance with crowley's own beliefs concerning the aon. the matter was unresolved at the time of crowley's death, nor were his various disciples or organizational splinter-groups able to reach consensus upon it. the question was resolved by the book of coming forth by night precisely a century after crowley's own birth. 56. expect him not from the east, nor from the west; for from no expected house cometh that child. aum! all words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked. but that hast all in the clear light, and some, though not all, in the dark

great horus. this second chapter is intelligible if it is understood as an utterance of aleister crowley inspired by harwer [by contrast, the third chapter is in the form of a direct address by this neter] in this first verse nuit is said to conceal or obscure the magician's awareness of harwer. if nuit is recognized as the inertial neter of the objective universe, and if harwer. per the book of coming forth by night. is seen as a concentration of intelligence directly opposite to nuit, the antipodal tension between them may be understood. 2. come! all ye, and learn the secret that hath not yet been revealed. i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house. crowley considered hadit to be symbolic of "infinite contraction. a geometric point

aton as a gesture of compliance. he admitted his dissatisfaction with this in his 1920 comment, theorizing further research into sanskrit or enochian. the actual solution was deceptively simple: a direct, numerical equivalence to the order of the english alphabet and the construction of a new symbol for each letter/number #ii-55 was later to prove crucial to the revealing of #ii-76 in the book of coming forth by night. 56. begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that i have forsaken you. those who ridicule the book of the law, feeling secure in the conventions and norms of the expiring aon of osiris, will find that this conservatism works against them when the inertia of nuit gradually aligns itself to the emerging values of

-headed, but the w3s was distinguished by a spiral shaft and the absence of a decorative base (set's forked tail on the d'm sceptre. on the stele of revealing, ra harakte holds a d'm sceptre. the setian sceptres signified magical power, as opposed to the crook& flail sceptres symbolizing the pharaoh's roles as shepherd and taskmaster of the egyptian nation "fresh fever from the skies" the book of coming forth by night "another woman" lilith aquino, the serpent one: magistra templi iv of the temple of set and one of the nine "the globed priest" and "another sacrifice" anton szandor lavey [who shaved his head to signify his office as high priest of the church of satan, and the destruction of the church of satan as precondition for the manifestation of the aon of set "another king" ra-en-set

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& that strangely. let him not seek after this; for thereby alone can he fall from it. see #i-54 #ii-75/76 #iii-22, and the book of coming forth by of night. although #i-56 #ii-76, and #iii-47 explicitly state that crowley himself would never know the mysteries of the manuscript, the one who would expound them, or the initiatory system from which he would come, crowley nonetheless took it upon himself to recognize charles stansfeld jones of vancouver as the "one. jones could not interpret the #ii-76 passage, but he did announc

ptian hieroglyphic term which may be pronounced in three ways "al "ar, or "har. this term translates to "the divine son" and specifically identifies har or hor, the great horus[-ur or wer is a suffix meaning "great] in egyptian mythology both set and horus (harwer) were identified as children of nuit, but the actual derivation of the two neteru from nuit is explained more precisely in the book of coming forth by night. so, ironically enough "al" is a sort of master key to the book of the law, identifying it as a creation of horus. a full translation of its name (liber al vel legis) would be: the book of the law of horus. as for jones, he suffered the fate predicted in #ii-56. in 1926-27 he converted briefly to catholicism, then disavowed the book of the law and proceeded to announce the ne

ded statements. it too is a form which cannot be defined by purely logical methods. it must be apprehended through noesis. 69. there is success. and thus is the book of the law understood and revealed. 70. i am the hawk-headed lord of silence& of strength; my nemyss shrouds the nightblue sky. 71. hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. see the book of coming forth by night concerning the primal bound of samtaui between set and the original horus. 72. i am the lord of the double wand of power: the wand of the force of coph. but my left hand is empty, for i have crushed an universe& nought remains. again the crowley manuscript's value is demonstrated. crowley originally wrote "coph. rose later scratched it out and penned "coph nia" in its place

ght. that has been the case with each of the twelve magi to date, and will continue as a standing rule: the emergence of a word takes place at a time of specific need. it is not a thing geared to convenience or comfort. a review of #6n will supply the information necessary to understanding the rise and fall of the c/s under the leadership of magus lavey and those factors leading up to the book of coming forth by night. the magus who uttered xeper defines his word in this way in the analysis and commentary of the book of coming forth by night: summarily the word xeper refers to the transformation and evolution of the will from a human to a divine state of being, by deliberate, conscious, individual force of mind. written in the year xi, that description continues to be one of the best basic

lowest common denominator, and by definition xeper operates on any stratum but that. the influx of stimuli and situations encountered demands alert awareness in order to be interpreted in its correct perspective. as a result, the actions of those pursuing xeper are marked by a great deal of insight and originality- it is the hallmark of a separate and individual being. the passage in the book of coming forth by night referring to the text of another being an affront to the self points to the essence and importance of distinct presence of being. the word further presents a challenge in that it opens the door to a freedom unequalled in sophistication by the previous aeonic points of change. initiates are given the opportunity of evolving to a divine state of belng through a total freedom wh

f belng through a total freedom which allows him to form the path his star will take, as the thelemite might put it. he may transmute himself into a god or fall prey to any number of disasters; the chances are that he will not since he will also have come to a good understanding of the forbidden planet syndrome. an integral part of pursuing xeper is the examiner "behold, o west" reads the book of coming forth by night "i have established my aeon. i punish the enemies who are in it, placed in the place of destructlon. i deliver them to the examiners from whose guard there is no escape" the subject of the examiners is covered in the analysis and commentary on the book of coming forth by night, and need not be gone into in historical detail here. a number of conjectures regarding the examiner

gree plus level are a bit mere unexpected and difficult to take when they do occur. the general reason underlying all stated ones is simple- there has been a loss of touch with the reality of the temple's principles. the greatest of these is the bank of truths and treasures inherent in the word of which my own is a more recently exposed facet. the word of the aeon of set is xeper- become. book of coming forth by night classification: v2- a17.121- 1 author: michael a. aquino v date: june, x html revision: september 6, 1998 ce subject: book of coming forth by night north solstice the equinox has succumbed to my solstice, and i, set, am revealed in my majesty. the time of the purification is past. the fate of my gifted race rests in balance, and i shall not recant my word, spoken to my high p

ve established my aeon. i punish the enemies who are in it, placed in the place of destruction. i deliver them to the examiners from whose guard there is no escape. lo, i pass near to thee, i pass near to thee. affix now my image as it was given to you, so that all who read of these matters may now look upon the likeness of set. the word of the aeon of set is xeper. become letter, re: the book of coming forth by night to the elect: when it became evident to me that the church of satan was to be destroyed, i sought an explanation via ceremonial invocation. since the ninth of june i had received a series of indications that the overall situation and my own actions therein were not haphazard [consultation of the book of thoth on friday, june thirteenth, for example, yielded the following sequ

SAPPHIRE TABLE OF SET MAIN

would have seen that the time pace of civilization proceeds logarithmically, with knowledge accumulating at a compounding rate. thus an aeon lasting for centuries can be succeeded by one lasting only for decades [1904-1965 ce. whether the logarithmic curve will continue upward, stabilize at its present slope, or drop downward into a critical decadence now remains to be seen. certainly the book of coming forth by night is not too optimistic on that score. at the same time, the book of coming forth by night raises the concept that the aeon of set will exercise its influence only on those who are initiates of the t s- that those without will not participate in its development or influence. a magus, then, defines the relationship between the pu and the ou during a given magical aeon of time. a

be considered a criminal and be killed [like pythagoras, socrates, christ, or gandhi. at best he may be considered only an eccentric [like dee, rosenberg, gurdjieff, crowley, or lavey. rarely will he live to see the blossoms of the trees he has planted. a last question remains. in the golden dawn/a:.a. there was a final degree beyond that of magus (9=[2- that of ipsissimus (l0=[l. and the book of coming forth by night also reveals the advancement of anton lavey to daimon (vi) at approximately the north solstice of ix. what is this concept, and how does it fit into the "forest [crowley, when discussing it in magick in theory and practice, states that it is a degree "wholly free from all limitations soever, existing in the nature of all things without discriminations or quantity or quality b

, the vi has ceased to be an isolated egocenter. he is, in effect, the nonconscious god/universe. in becoming "everything" the vi has destroyed the self, for there is no longer anything against which it may be defined. is this a desirable situation? or is it rather a form of suicide resulting from loss of identity? set, at least, opts to retain his existence as an individual entity in the book of coming forth by night by retaining the harwer aspect against which he may define himself. where an intellect in human form is concerned, there is an additional consideration, and that is that the form itself will continue to exist in the ou, requiring sustenance therein and interacting with other ou phenomena. the vi has ceased to comprehend this process. what is the result? it is a seeming absenc

mena. the vi has ceased to comprehend this process. what is the result? it is a seeming absence of logical behavior patterns of his form in the ou. consider the "detached" state of mind of crowley in his ipsissimus years, as well as the apparently astonishing decisions of anton lavey in the year subsequent to his own vi. a close examination will reveal precisely what is articulated in the book of coming forth by night- that self reference to the bounds in which the semblance must exist had been broken. this explains the seemingly crazy and inconsistent policy concerning the degrees on grounds other than simple profiteering or maliciousness. the logical systems of the church of satan and the mental processes of its initiates had simply ceased to be an object by anton. for him their images i

ins the seemingly crazy and inconsistent policy concerning the degrees on grounds other than simple profiteering or maliciousness. the logical systems of the church of satan and the mental processes of its initiates had simply ceased to be an object by anton. for him their images in the pu had become all, and thus these images could be changed at a whim. the danger and the fallacy, as the book of coming forth by night points out, is that the form of anton lavey continued to exist in the ou. when its behavior there proved harmful to the church of satan, action was taken against it. and set, seeing this, withdrew the vi and restored the v, though it seems that in fact anton has not yet succeeded in achieving a v reorientation. what conclusions can be drawn? the essential one, i think, is tha

SAPPHIRE TABLET OF SET

would have seen that the time pace of civilization proceeds logarithmically, with knowledge accumulating at a compounding rate. thus an aeon lasting for centuries can be succeeded by one lasting only for decades [1904-1965 ce. whether the logarithmic curve will continue upward, stabilize at its present slope, or drop downward into a critical decadence now remains to be seen. certainly the book of coming forth by night is not too optimistic on that score. at the same time, the book of coming forth by night raises the concept that the aeon of set will exercise its influence only on those who are initiates of the t s- that those without will not participate in its development or influence. a magus, then, defines the relationship between the pu and the ou during a given magical aeon of time. a

be considered a criminal and be killed [like pythagoras, socrates, christ, or gandhi. at best he may be considered only an eccentric [like dee, rosenberg, gurdjieff, crowley, or lavey. rarely will he live to see the blossoms of the trees he has planted. a last question remains. in the golden dawn/a:.a. there was a final degree beyond that of magus (9=[2- that of ipsissimus (l0=[l. and the book of coming forth by night also reveals the advancement of anton lavey to daimon (vi) at approximately the north solstice of ix. what is this concept, and how does it fit into the "forest [crowley, when discussing it in magick in theory and practice, states that it is a degree "wholly free from all limitations soever, existing in the nature of all things without discriminations or quantity or quality b

, the vi has ceased to be an isolated egocenter. he is, in effect, the nonconscious god/universe. in becoming "everything" the vi has destroyed the self, for there is no longer anything against which it may be defined. is this a desirable situation? or is it rather a form of suicide resulting from loss of identity? set, at least, opts to retain his existence as an individual entity in the book of coming forth by night by retaining the harwer aspect against which he may define himself. where an intellect in human form is concerned, there is an additional consideration, and that is that the form itself will continue to exist in the ou, requiring sustenance therein and interacting with other ou phenomena. the vi has ceased to comprehend this process. what is the result? it is a seeming absenc

mena. the vi has ceased to comprehend this process. what is the result? it is a seeming absence of logical behavior patterns of his form in the ou. consider the "detached" state of mind of crowley in his ipsissimus years, as well as the apparently astonishing decisions of anton lavey in the year subsequent to his own vi. a close examination will reveal precisely what is articulated in the book of coming forth by night- that self reference to the bounds in which the semblance must exist had been broken. this explains the seemingly crazy and inconsistent policy concerning the degrees on grounds other than simple profiteering or maliciousness. the logical systems of the church of satan and the mental processes of its initiates had simply ceased to be an object by anton. for him their images i

ins the seemingly crazy and inconsistent policy concerning the degrees on grounds other than simple profiteering or maliciousness. the logical systems of the church of satan and the mental processes of its initiates had simply ceased to be an object by anton. for him their images in the pu had become all, and thus these images could be changed at a whim. the danger and the fallacy, as the book of coming forth by night points out, is that the form of anton lavey continued to exist in the ou. when its behavior there proved harmful to the church of satan, action was taken against it. and set, seeing this, withdrew the vi and restored the v, though it seems that in fact anton has not yet succeeded in achieving a v reorientation. what conclusions can be drawn? the essential one, i think, is tha

SIR WALLIS BUDGE EGYPTIAN MAGIC

imet, tom. i. pp. 35-48, paris, 1880. 6:1 for details, see chapter iii (magical figures. 7:1 exodus xiv. 21-28. 7:2 see erman, die marchen des papyrus westcar, berlin, 1890. 7:3 he was the chief kher heb, i.e, the head of the priests who officiated in funeral ceremonies, and read the service from a book. 15:1 see chapter vi (magical ceremonies. 16:1 chapters xxx, lxiv, cxxxvii. see my chapters of coming forth by day (text, pp. 97, 141, 309. 21:1 les prairies d'or (ed. by b. de meynard and p. de courteille, paris, 1863, tom. ii. p. 398 f. 23:1 les prairies d'or (ed. b. de meynard, paris, 1865, tom. iv. pp. 266, 267. p. 25 chapter ii. magical stones or amulets "amulet" is a name given to a class of objects and ornaments, and articles of dress and wearing apparel, made of various substances w

portance from a religious point of view cannot be overstated. the antiquity of the chapter is undoubted, for according to the papyrus of nu, 2 a document of the early part of the xviiith dynasty, it dates from the time of hesep-ti, king of egypt about b.c. 4300, and it seems that it formed a pendant or supplement to the lxivth chapter, which professed to give the substance of all the "chapters of coming forth by day" in a single chapter. in the rubric to the longer version of the chapter, given in the same papyrus, 3 chapter xxxb is connected with herutataf, the son of khufu (cheops, a man famed for wisdom, and it is there ordered that the words of it be recited over a hard, green stone scarab, which shall be laid in the breast of the deceased where the heart would ordinarily be; this amul

as they were employed in the days of old. footnotes 27:1 i.e, chapter xxiv, which is entitled "the chapter of bringing words of power unto osiris in the underworld" 27:2 ethnographie prehistorique, p. 144. 28:1 unas, ed. maspero, line 584. 28:2 teta, ed. maspero, line 351. 29:1 chapter xxvi, entitled "the chapter of giving a heart to the deceased" 29:2 literally "pericardium" 31:1 see chapters of coming forth by day (translation, p. 119. 32:1 i.e, the deceased who was identified with osiris, the god and judge of the dead. 32:2 i.e, thoth. 33:1 the bennu bird is usually identified with the phoenix. 33:2 brit. mus, no. 10,477, sheet 13. 33:3 see sheet 21. 34:1 see chapter vi (magical ceremonies. 35:1 king teta is said to "live like the scarab (teta, line 89; and in it is said "pepi is the so

on magic (publications of the cambridge antiquarian society, 1852. 50:1 i.e, the deceased, who is identified with the god osiris. 52:1 unas, line 579. 52:2 line 192 f. 54:1 compare "give thou to pepi these two fingers which thou hast given to nefert, the daughter of the great god, as messengers from heaven to earth (pepi, line 422. 54:2 pepi, line 200. 54:3 pepi, line 471. 54:4 see my chapters of coming forth by day, translation, p. 270. 55:1 see the papyrus of ani, 2nd edition, pl. 22. 55:2 see pepi, line 196. 55:3 i.e, cxl. 57:1 one for each month of the year. 57:2 kenyon, catalogue of greek papyri, p. 61. 57:3 the seven vowels were supposed in the gnostic system to contain all the names of god, and were, therefore, most powerful when used as a spell. 58:1 see goodwin, fragment of a grac

remonies; he was always a man of great learning, and generally of high rank. 71:1 i.e, chapter v. of the book of the dead. 72:1 i.e, chapter v. of the book of the dead. 72:2 this is, 1 think, the meaning of bringing the sand from the east to the west. 77:1 see deveria, le papyrus judiciaire de turin in journal asiatique, 1865; and chabas, le papyrus magique harris, p. 169 ff. 79:1 see chapters of coming forth by day, p. 89. 79:2 i have given a hieroglyphic transcript of both works, with translations, in archaologia, vol. lii. 81:1 theocritus has preserved for us a proof that the greeks made use of wax figures at an early date. thus in pharmakeutria (1. 27 ff) the lady spinning her wheel and addressing the lynx says "even as i melt this wax, with the god to aid, so speedily may he by love b

ms of the lxivth chapter of the book of the dead were in use, and there is no doubt whatever that the shorter form, as far back as the ist dynasty, about b.c. 4300, was intended to be a summary of the whole work, and that the recital of it was held to be as efficacious as the recital of all the rest of it. 1 it is a remarkable fact that this form is called "the chapter of knowing the 'chapters of coming forth by day' in a single chapter" and that it is declared to date from the time of hesepti, a king of the ist dynasty, about b.c. 4300, whilst the "finding" of the longer form is attributed to the reign of men-kau-ra (mycerinus, a king of the ivth dynasty, about b.c. 3600. it is interesting to note how persistently certain chapters and formula occur in funeral papyri of different periods

he talismans were placed at their bases, and were in the form of figures or statues of certain beings with suitable inscriptions, and as they were put in position after careful astronomical calculations had been made for the purpose we may assume that they produced the effect desired by the king. footnotes 109:1 see the vignettes to chapters liv.-lx. of the book of the dead. 110:1 see chapters of coming forth by day, p. 106. 110:2 ibid, p. 289. 111:1 see chapters of coming forth by day, p. 162. 111:2 ibid, p. 212. 111:3 i.e, cxxx. 120:1 see above, p. 55 121:1 see chapters of coming forth by day, p. 292. 122:1 see chapters of coming forth by day, p. 294. 125:1 in a similar way the arabs attach as much importance to the fatha, or opening chapter, and to the chapter which declares the unity o

s "typhonic" animals, and from each side of his crown proceed several symbols of fire. whether in the gnostic system abraxas absorbed all the names and attributes of this god of many forms cannot be said with certainty. footnotes 157:1 line 169. 158:1 pepi ii (ed. maspero, 1. 669, ff. recueil, tom. xii. 1892, p. 146. 161:1 see my paper in archaologia, vol. lii, london, 1891. 162:1 see chapters of coming forth by day, p. 49. 163:1 see chapters of coming forth by day, p. 191. 164:1 see chapters of coming forth by day, p. 128. 166:1 see chapters of coming forth by day, p. 211. 168:1 d= the deceased. 171:1 papyrus of nesi-amsu, col. xxiii. 1. 6 (archaologia, vol. lii) 171:2 ibid, col. xxxii. 1. 13 f. 172:1 chapters clxii, clxiii, clxiv, clxv. 172:2 see chapters of coming forth by day, p. 295

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

he soul has confessed its sins, it is deemed to be reconciled with the eternal justice. invisible powers then draw near and speak to it: osiris n. has been purified in the pool which lies south of the field of hotep and north of the field of locusts, where the gods of verdure purify themselves at the fourth hour of the night and the eighth hour of the day, with the image of the heart of the gods, coming forth from the night into day.87 this shows that in the world of eternal order, one s eternal nature becomes osiris; after the name osiris stands the personal name of the deceased. moreover, the one being united with eternity designates himself osiris: i am the osiris n. growing under the blossoms of the fig tree is the name of osiris n.88 88 christianity as mystical fact he has become an o

TECHNICIANS GUIDE TO THE LEFT HAND PATH

heaven, and then again descend to earth and combine the powers of what is above and what is below. thus you will win glory in the whole world, and obscurity will leave you at once. this is largely an invocation to anubis, opener of the way, to cause power to flow forth under the control of the children of set (so named. north solstice, 1975, michael a. aquino invoked set and receives the book of coming forth by night. empowered by this gnosis, aquino becomes a magus and founds the temple of set, which has a similar appeal to post modern magicians that set- typhon did in late antiquity. once again set, whose name means initiation, is highly honored upon this earth. september 9, 1995 under the guidance of the researchers of the orderof setne khamuast (osk, the temple of set has a heb-sed fe

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

rary literature in the world, dating back to as early as the fourth millennium b.c.e. and certain revised editions of those texts, called the coffin texts, were brought together, reedited, and added to, and painted on sarcophagi and written on papyrus. this massive literary effort, the work of many authors and compilers, is now known as the book of the dead; its creators called it the chapters of coming forth by day. although many known copies of this ancient work exist, no one copy contains all the chapters, which are thought to number around 200. the subject matter of each chapter is the beatification of the dead, but the chapters are as independent of one another as are the psalms in the old testament. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ymbol for woman. may refer to gossip; beware of gossip. the mysterious. independence. church. the realm of inner awareness. higher self. spiritual need. desert. spiritual thirst. emotional barrenness. sterility. devil. unpleasant person. authoritarian figure of negative emotions. parent figure for unhappy childhood. search for forbidden knowledge. earthquake. inner turmoil. old ideas and problems coming forth. literal or prophetic. changes. falling. a natural fear and common to children. falling from grace or higher spiritual realms. defeat. hair. if soft and clean: spiritual beauty; if matted and dirty: spiritually unclean; if thinning or bald: a man may feel consciousness of his age, or of aging. gray or white represents wisdom. a haircut may represent loss of vitality. island. seclusion

THE GOLDEN ESSENCE

transformed and perfected being of pure light that is born from the soul of man, and simultaneously from the soul of the world, is the lightbringer come again- after his many initiatory experiences of life and death and all in-between. when this child comes from the soul of the world, that is, when we read of it in mythology, we are speaking of the son of light himself- but when we experience it coming forth from our own souls, our own essential beings, the god that is being born, the transformed psychic being, is us. the final outcome to us, of the fire-seed being planted in us, is transformation into the undying daimonic state of immortality. the child most directly shows the final product of the evolution and distillation of the eternal stream of cunning fire, which began in the primal

THE MAGICIAN S KABBALAH

rld changed into purity around me, and my heart felt as if i had entered a new world. the teachings of the merkabah mystics became part of the "heikhalot" school, whose name means "palace, referring to the spiritual planes through which the mystics ascended. the description of these journeys seems to bear similarities to the journey of the soul into the underworld depicted in the egyptian book of coming forth by day, with magical words or appropriate names of the gods to be spoken before each door is passed and each palace entered. three classical texts formulate the basic structure of traditional kabbalah, being; the sefer-ha-zohar; book of splendour- first printed 1558-60 and 1559-60 the sefer yetzirah; book of formation- first printed in mantua 1562 the sefer-ha-bahir; book of light- fi

THE BOOK OF GATES

ti mer-en-ptah, whose word is maat. his soul shall live for ever" vi["nut] saith osiris, the king men-maat-ra, whose word is maat "raise thou me up! i am [thy] son, set thou free him whose heart is at rest from that which maketh [it to be still" vii. osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun, loving him, seti mer-en-ptah, saith the chapter of coming forth by day and of making a way through ammehet. 1 saith osiris, the king, the lord of the two lands, men-maat-ra, whose word is maat, the son of the sun [proceeding] from his body, loving him, the lord of crowns, seti mer-en-ptah, whose word is maat "homage to you, o ye lords of maat, who are free from iniquity, who exist and live for ever and to the double henti period of everlastingness

holding up a huge hand and wrist. p. 284 4. the goddess of upper egypt, wearing the white crown, and styled amenti. 5. the goddess of lower egypt, wearing the red crown, and called herit. 6. the bearded god sebekhti, who holds the emblem of "life" in his right hand, and a sceptre in his left. p. 285 of the gods of the tuat who tow the boat of ra it is said 1 "the gods of the tuat say, behold the coming forth [of ra] from ament, and [his] taking up [his] place in the two divisions of nu, and [his] performance of [his] transformations on the two hands of nu. this god doth not enter into the height of heaven, p. 286 [paragraph continues [but] he openeth [a way through] the tuat into the height of heaven by his transformations which are in nu. now, what openeth the tuat into nut (i.e, the sky

TYSON DONALD SOUL FLIGHT

during the middle ages and the renaissance, although portions of it, such as the text sepher yetzirah, are much older. the tree was an attempt to represent in a single diagram the stages in the emanation of the universe from the undifferentiated godhead to the physical environment that most people think of as surrounding them. kabbalists understood the process not so much as a creation, but as a coming forth or extension of the divine essence in ten stages, which were called sephiroth (singular form: sephirah. these stages are conceived as spheres of light. the light is always the same within them-it is the undifferentiated light of god-but each successive emanation adds its own level of veiling or shadowing to that light, causing it to be perceived in a progressively more limited way. th

TYSON DONALD THE POWER OF THE WORD

ys, the "creation" of the spirits signifies the reason for which god created them. a better translation would be "obey your destiny" the messiah, through the voice of the magician, is commanding the angels addressed in the fifth key to fulfill their reason for being, and to act as they were designed by their creator to act in the universe. he is saying: come forth into manifest being, and by this coming forth realize your purpose, which until this manifestation has been latent and unrealized. the sixth key the spirits of the fourth angle are nine, mighty in the firmaments of waters; whom the first hath planted as a torment to the wicked and a garland to the righteous, giving unto them fiery darts to van the earth, and 7699 continual workmen; whose courses visit with comfort the earth, and

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