Michael Wynn's Occult Reference Library
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cross. this can be called the red cross of tiphareth, the center sephira of the qabalistic tree of life. it is this red cross that is responsible for bringing the infinite white light down into manifestation and into the outer order, or more succinctly, infused into the candidate. the cross is also a fitting symbol for self sacrifice, absolutely necessary and required for achieving knowledge and conversation with our higher genius. so together the cross and triangle represent the forces of life and light. as you study the initiation itself, you will notice that there are times in the ritual where a mystical circumambulation takes place. this is a creation of a vortex and it is symbolic of the rise of divine light from nothingness. it is the cross and triangle that act as a magnet, pulling

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

t did not receive it till he had given one of his eyes in pledge, and hidden it in the fountain (ssem. 4^ sn. 17; this accounts for osinn being one-eyed (p. 146. in the yngl, sa-^a cap. 4, the ases send mimir, their wisest man, to the vanir, who cut his head off and send it back to the ases. but oginn spake his spells over the head, that it decayed not, nor ceased to utter speech; and 05inn holds conversation with it, whenever he needs advice, conf. yngl. saga cap. 7, and siem. 8^ 195. i do not exactly know whom the voluspa means by mhnis synir (sons, siem. 8; mimamq\d,v 109^ implies a nom. mimi gen. mima, and may be distinct from mimir (conf. bragr and bragi, p. 235. mimir is no as, but an exalted being with whom the ases hold converse, of wdioni they make use, the sura-total of wisdom, p

ersing with them. a succeeding chapter will shew more fully, how heathendom saw something sacred and divine in horses, and often endowed them with consciousness and sympathy with the destiny of men. but to heroes they were indispensable for riding or driving, and a necessary intimacy sprang up between the two, as appears by tlie mere fact of the horses having proper names given them. the touching conversation of achilles with his xantlios and balios (ii. 19, 400 421) finds a complete parallel in the beautiful karling legend of bayard; compare also wilhelm's dialogue with puzzdt (58, 21 59, 8, in the french original with bauccrd (garin 2, 230-1, and begon's with the same baucent (p. 230. in tlie edda we have skirnir talking with his horse (seem. 82; and gosrun, after sigurs's murder, with g

have skirnir talking with his horse (seem. 82; and gosrun, after sigurs's murder, with grani (231: imipnasi grani]?a, drap i gras hofc5i. well mif^ht grani mourn, for the hero had bestridden him ever since he led him out of hialprek's stable (180, had ridden him through the flames (202, and carried off the great treasure. swedieli and danish folk-songs bring in a sagacious steed black, witli whom conversation is carried on (sv. vis. 2, 194. sv. forns. 2, 257. danske vis. 1, 323. in the poems on artus the horses are less attractively painted; but how naively in the servian, when mila shoes the steed (vuk 1, 5, or marko before his death talks with his faithful sharats (2, 243 seq. danitza 1, 109. in mod. greek songs there is a dialogue of liakos with his horse (fauriel 1, 138, and similar on

ABRAMELIN1

rests to give the victory unto the which he will (k) that, therefore, in order to control and make service of the lower and evil, the knowledge of the higher and good is requisite (ie, in the language of the theosophy of the present day, the knowledge of the higher self. from this it results that the magnum opus propounded in this work is: by purity and self-denial to obtain the knowledge of and conversation with one s guardian angel, so that thereby and thereafter we may obtain the right of using the evil spirits for our servants in all material matters. this, then, is the system of the secret magic of abra-melin, the mage, as taught by his disciple abraham the jew; and elaborated down to the smallest points. except in the professed black magic grimoires, the necessity of the invocation

s to say, almighty god, who little by little 7 the sacred magic 4 illuminated mine understanding and opened mine eyes to see and admire, to contemplate, and search out his divine wisdom, in such a manner that it became possible unto me to further and further understand and comprehend the sacred mystery by which i entered into the knowledge of the holy angels, enjoying their sight and their sacred conversation, from whom7 at length i received afterwards the foundation of the veritable magic, and how to command and dominate the evil spirits. so that by way of conclusion unto this chapter i cannot say that i have otherwise received the true instruction save from abramelim8 and the true and incorruptible magic save from the holy angels of god. of abramelin the mage 5 the third chapter. have al

ts; and not in any way to gloss or comment upon that which may be or may not be, seeing that the artist who hath made that work is the same god who from nothingness hath created all things. thou shalt in no way use this sacred science to offend the great god, and to work ill unto thy neighbour; thou shalt communicate it unto no living person whom thou dost not thoroughly know by long practice and conversation, examining well whether such a person really intendeth to work for the good or for the evil. and if thou shalt wish to grant it unto him, thou shalt well observe and punctually, the same fashion and manner, which i have made use of with thee. and if thou doest otherwise, he who shall receive it shall draw no fruit therefrom. keep thyself as thou wouldst from a serpent from selling thi

e rabbin moses at mayence, who was indeed a good man, but entirely ignorant of the true mystery and of the veritable magic. he only devoted himself to certain superstitious secrets which he had collected from various infidels, and which were full of the nonsense and foolishness of pagans and idolaters; to such an extent that the good angels and holy spirits judged him unworthy of their visits and conversation; and the evil spirits mocked him to a ridiculous extent. at times, indeed, they spake to him voluntarily and by caprice, and obeyed him in matters vile, profane, and of no account, in order the better to entrap, deceive and hinder him from searching further for the true and certain foundation of this great science. at argentine i found a christian called james, who was reputed as a le

ABRAMELIN2

before (commencing the operation, so that they may not be an hindrance from being about you; except the eldest-born of the family, and infants at the breast. as regardeth the regimen of your life and actions, ye shall have regard unto your status and condition. if you be your own master, as far as lieth in your power, free yourself from all your business, and quit all mundane and vain company and conversation; leading a life tranquil, solitary and honest. if aforetime you have been a wicked, debauched, avaricious, luxurious and proud of abramelin the mage 55 man, leave and flee from all these vices. consider that this was one of the principal reasons why abraham, moses, david, elijah, john, and other holy men retired into desert places, until that they had acquired this holy science and ma

sons why abraham, moses, david, elijah, john, and other holy men retired into desert places, until that they had acquired this holy science and magic; because where there are many people, many scandals do arise; and where scandal is, sin cometh; the which at length offendeth and driveth away the angel of god, and the way which leadeth unto wisdom becometh closed unto ye. fly as far as you can the conversation of men, and especially of such as in the past have been the companions of your debauches; or who have led you into sin. ye shall therefore seek retirement as far as possible; until that ye shall have received that grace of the lord which ye ask. but a domestic servant29 who is compelled to serve a master cannot well have these conveniences (for working and performing the operation. ta

gic 58 the ninth chapter. concerning the two last moons which must be thus commenced. orning and noon ye shall wash your hands and your face on entering the oratory;32 and firstly ye shall make confession of all your sins; after this, with a very ardent prayer, ye shall entreat the lord to accord unto you this particular grace, which is, that you may enjoy and be able to endure33 the presence and conversation of his holy angels, and that he may deign by their intermission to grant unto you the secret wisdom, so that you may be able to have dominion over the spirits and over all creatures. ye shall do this same at midday before dining, and also in the evening; so that during these two last moons ye shall perform the prayer three times a day, and during this time ye shall ever keep the perfu

ed during the two first and the two second moons. you may walk in a garden for recreation; but you shall do no servile work; and amidst the flowers and the fruits you can also meditate upon the greatness36 of god. but during the two third and last moons ye shall quit every other matter only permitting your recreation to consist in things spiritual and divine. if ye wish to be participators in the conversation of the angels, and in the divine wisdom, lay aside all indiscreet37 things, and regard it as a pleasure when ye can spare two or three hours to study the holy scripture, because hencefrom ye shall derive incredible profit; and even the less ye are learned, so much the more will ye become wise and clever. it sufficeth that in the performance of your orisons ye shall not give way unto s

se my soul from all the uncleanness of sin; renew within me my spirit, and comfort it, so that it may become strong and able to comprehend the mystery of thy grace, and the treasures of thy divine wisdom. sanctify me also with the oil of thy sanctification, wherewith thou hast sanctified all thy prophets; and purify in me therewith all that appertaineth unto me, so that i may become worthy of the conversation of thy holy angels and of thy divine wisdom, and grant unto me the power which thou hast given unto thy prophets over all the evil spirits. amen. amen. this is the prayer which i myself made use of in my consecration; the which i give not here to confine you (to a certain form, nor to oblige you to employ the same, nor to tell it you over as i would to a parrot whom i should wish to t

ne word, you shall be received by him with such affection that this description which i here give unto you shall appear a mere nothing in comparison. now at this point i commence to restrict myself in my writing, seeing that by the grace of the lord i have submitted and consigned you unto a master so great that he will never let you err. observe that on the third day you should remain in familiar conversation63 with your guardian angel. you should quit the oratory for a short time in the afternoon, remaining without about an hour; then for the rest of the day you shall remain therein, receiving from the holy angel distinct and ample information regarding the evil spirits and the manner of bringing them into submission, carefully writing down and taking notes of all these matters. now, the

oing chapter, it has been one of those in this second book to which he has referred. 61 if the operator himself has developed the clairvoyant faculty; which the training he has subjected himself to for six months ought to have greatly aided, and be pure in mind, i can see no necessity for the employment of a child as seer. 62 i.e, your special and particular guardian angel. 63 en la familiarit et conversation delange. the sacred magic 114 64 i.e, those of a material force; many being evil, some few inclined to good, most of a mixed nature somewhat good yet the evil predominating in their dispositions. 65 i.e, this second book of the three constituting the treatise. 66 i.e. the red robe, or mantle. 67 ou si vous estez en campagne mettes vous ducost, du ponant. this word ponant is almost obs

ABRAMELIN3

wise when one learneth from such masters. the sacred magick 215 i both have exhorted, and do exhort unto a solitary life,9 which is the source of all good; it is true that it is difficult to accustom oneself thereunto; but once thou shalt have obtained the sacred science and magic the love for retirement will come unto thee of thine own accord, and thou wilt voluntarily shun the commerce with and conversation of men; for the pleasure and contentment thou wilt enjoy when thou shalt be the possessor of this science will be so great that thou wilt despise all amusements, excursions, riches, and every other thing however attractive such may be. for once only will it be permissible to obtain property and goods proportionate unto thy degree and estate; the which afterwards are to be used by spen

ALEE J BOOK OF AIWASS

s, gathering more experience, branching into other time lines, like the universe in its phase of expansion. this event occurs for thousands of years. then, similar to the universe, the group soul enters a phase of contraction where all experiences are eventually distilled into one form, occupying a single time line. the incubation process leading to the birth of a new daemon begins. knowledge and conversation of the holy guardian daemon boisterous fools have written volumes on that which they know nothing of. aiwass will clarify, laying arguments to rest; the holy guardian daemon or angel, if you prefer, represents the oversoul or collective wisdom of the group soul during its human phase of evolution- nothing more, nothing less! the term "daemon" can be misleading because the oversoul has

rdian daemon or angel, if you prefer, represents the oversoul or collective wisdom of the group soul during its human phase of evolution- nothing more, nothing less! the term "daemon" can be misleading because the oversoul has not yet entered the daemonic phase of incubation. and yet, the initiate may still benefit from the wisdom of his guardian. the most direct method of acquiring knowledge and conversation of the holy guardian daemon is through the assumption of godform. let's examine this process; daemons or godforms behave as energy amplifiers/equalizers because they interact on a certain frequency or resonance unaffected by a cosmic buffer. at no time does the magician share consciousness with the deity he affixes his mind to. what the initiate is really doing is tuning his awareness

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

technique of our work; we are constantly gaining new powers, despite ourselves, and every time this happens we have to invent a new method for bringing their malice to naught. but, as before, the remedy is of the same stuff as the disease; it is the unswerving purity of aspiration that enables us to surmount all these difficulties. the moon is the sheet-anchor of our work. it is the knowledge and conversation of the holy guardian angel that enables us to overcome, at all times and in all manners, as the need of the moment may be. 16. there are two other planets, not counted as among the sacred seven. i will not say that they were known to the ancients and deliberately concealed, though much in their writing suggests that this may be the case. i refer to the planet herschel, or uranus, and

ontaneous and, so to speak, automatic. you may begin in the most modest way with the evocation of some simple elemental spirit; but in the course of the operation you are compelled, in order to attain success, to deal with higher entities. your ambition grows, like every other organism, by what it feeds on. you are very soon led to the great work itself; you are led to aspire to the knowledge and conversation of the holy guardian angel, and this ambition in turn arouses automatically further difficulties the conquest of which confers new powers. in the book of the thirty aethyrs, commonly called 'the vision and the voice, it becomes progressively difficult to penetrate each aethyr. in fact, the penetration was only attained by the initiations which were conferred by the angel of each aethy

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

beast that yet awaits mankind. it would be vain to attempt to deliver a synopsis of crowley's philosophy, save that its 'leitmotif' is the rabelaisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the conscious self, a process of individuation which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour th

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

s, or "adi-buddha, or 61 other things- but he had discovered that these were all one, yet that each one represented some theory of the universe which would ultimately be shattered by criticism- for he had already passed through the realm of reason, and knew that every statement contained an absurdity. he therefore said "let me declare this work under this title 'the obtaining of the knowledge and conversation of the holy guardian angel, because the theory implied in these words is so patently absurd that only simpletons would waste much time in analysing it. it would be accepted as a convention, and no one would incur the grave danger of building a philosophical system upon it. with this understanding, we may rehabilitate the hebrew system of invocations. the mind is the great enemy; so, b

the formula of tetragrammaton, as ordinarily understood, ending with the appearance of the daughter, is indeed a degradation> is symbolised the whole course of the universe. it will be seen that (after all) the climax is at the end. it is the second half of the formula which symbolises the great work which we are pledged to accomplish. the first step of this is the attainment of the knowledge and conversation of the holy guardian angel, which constitutes the adept of the inner order. the re-entry of these twin spouses into the womb of the mother is that initiation described in liber 418, which gives admission to the inmost order of the a. a. of the last step we cannot speak. it will now be recognised that to devise a practical magical ceremony to correspond to tetragrammaton in this exalte

process. we find it the 29 basis of many important initiations, notably the third degree in masonry, and the 5 degree= 6square ceremony of the g. d. described in equinox i, iii. a ceremonial selfinitiation may be constructed with advantage on this formula. the essence of it consists in robing yourself as a king, then stripping and slaying yourself, and rising from that death to the knowledge and conversation of the holy guardian angel<horus, the crowned and conquering child, remains valid for those who have not yet assimilated the point of view of the law of thelema. but see appendix, liber samekh. compare also "the book of the spirit of the living gods- where there is a ritual given "in extenso" on slightly different lines: equinox i, iii

tance, aleister crowley does not remember any of the decisive events in the life of eliphas levi. he recalls intimate trivialities of childhood. he has a vivid recollection of certain spiritual crises; in particular, one which was fought out as he paced up and down a lonely stretch of road in a flat and desolate district. he remembers ridiculous incidents, such as often happen at suppers when the conversation takes a turn such that its gaiety somehow strikes to the soul, and one receives a supreme revelation which is yet perfectly inarticulate. he has forgotten his marriage and its tragic results<familiar to him since 1898, he has never been able to commit it to memory, although the plagiarism which fate has been shame

owardice. this class of work, although the easiest, is yet the most important; for it includes initiation itself in its highest sense. it extends to the absolute in every dimension; it involves the most intimate analysis, and the most comprehensive synthesis. in a sense, it is the sole type of magick either necessary or proper to the adept; for it includes both the attainment of the knowledge and conversation of the holy guardian angel, and the adventure of the abyss. the second class includes all operations by which the magician strives to impose his will upon objects outside his own control, but within that of such other wills as are symbolised by means of 116 a system similar to his own. that is, they can be compelled naturally by cognate consciousness. for instance, one may wish to obt

eof he incarnated as a man. with bill sykes love and murder are not mutually exclusive, as they are with king arthur. the higher the type of man, the more sensitive he becomes; so that the noblest love divines intuitively when a careless word or gesture may wound, and, vigilant, shuns them as being of the family of murder. in magick, likewise, the adept who is sworn to attain to the knowledge and conversation of his holy guardian angel may in his grosser days have been expert as a healer, to find that he is now incapable of any such work. he will probably be puzzled, and wonder whether he has lost all his power. yet the cause may be no more than that the wisdom of his angel depreciates the interference of ignorant kindliness with diseases which may have been sent to the sufferer for a purp

r manifestation. the higher the nature of the god, the more true this is. the holy guardian angel has always the necessary basis. his manifestation depends solely on the readiness of the aspirant, and all magical ceremonies used in that invocation are merely intended to prepare that aspirant; not in any way to attract or influence him. it is his constant and eternal will<knowledge and conversation is not universal, it seems at first as if an omnipotent will were being baulked. but his will and your will together make up that one will, because you and he are one. that one will is therefore divided against itself, so long as your will fails to aspire steadfastly. also, his will cannot constrain yours. he is so much one with you that even your will to separate is his will. he is s

nd these phantasms, besides being worthless, become the prey of malicious daemons who use them to attack the magician in various ways whose prospect of success is enhanced by the fact that he has himself created a link with them. one more observation seems desirable while on this subject. divination of any kind is improper in matters directly concerning the great work itself. in the knowledge and conversation of his holy guardian angel, the adept is possessed of all he can possibly need. to consult any other is to insult one's 169 angel. moreover, it is to abandon the only person who really knows, and really cares, in favour of one who by the nature of the case, must be ignorant<intelligence of the type that operates divination is a complete microcosm as man is. he knows in perfection

e one's judgment. diagnosis is fairly reliable; advice may be trusted, generally speaking; but prognosis should always be cautious. the essence of the business is the consultation of specialists> of the essence of the matter- one whose interest in it is no more (at the best) than that of a well-meaning stranger. it should go without saying that until the magician has attained to the knowledge and conversation of his holy guardian angel he is liable to endless deceptions. he does not know himself; how can he explain his business to others? how can those others, though they do their best for him, aid in anything but trifles? one must therefore be prepared for disappointment at every stage until one attains to adeptship. this is especially true of divination, because the essence of the horror

ay his mortal frame, shedding its earthly elements, will become in very truth the temple of the holy ghost. day by day matter is replaced by spirit, the human by the divine; ultimately the change will be complete; god manifest in flesh will be his name. this is the most important of all magical secrets that ever were or are or can be. to a magician thus renewed the attainment of the knowledge and conversation of the holy guardian angel becomes an inevitable task; every force of his nature, unhindered, tends to that aim and goal of whose nature neither man nor god may speak, for that it is infinitely beyond speech or thought or 182 ecstasy or silence. samadhi and nibbana are but its shadows cast upon the universe. ii if the master therion effects by this book nothing else but to demonstrate

ation, and adroit in the administration, of the product. he does not perform haphazard miracles, but applies his science and skill in conformity with the laws of nature. 189 chapter xxi of black magic of the main types of the operations of magick art and of the powers of the sphinx i as was said at the opening of the second chapter, the single supreme ritual is the attainment of the knowledge and conversation of the holy guardian angel "it is the raising of the complete man in a vertical straight line" any deviation from this line tends to become black magic. any other operation is black magic. in the true operation the exaltation is equilibrated by an expansion in the other three arms of the cross. hence the angel immediately gives the adept power over the four great princes and their ser

ALEISTER CROWLEY MAGICK WITHOUT TEARS

e the series in book form_ this has now been done. karl j. germer frater saturnus x frater superior, o.t.o. magic without tears get any book for free on: www.abika.com 5 january, 1954 e.v. hampton, n.j. 5 i n t r o d u c t i o n letters written by master therion to a student letter no. a march 19, 1943 cara soror, do what thou wilt shall be the whole of the law i was very glad to gather from your conversation yesterday afternoon that magic without tears get any book for free on: www.abika.com 6 you have a serious intention of taking up the great work in the proper spirit. your criticisms of previous experience in the course of your adventures appeared to be singularly sane and just. as i promised i am writing this letter to cover a few practical points which we had not time to discuss and

already. and i can only tell you what the right tasks- out of hundreds- are by your own reactions to your own study and practice "osiris in amennti- see the book of the dead. i meant you might try to trace a parallelism between his journeyings and the path of initiation. astral travel- development of the astral body is essential to research; and, above all, to the attainment of "the knowledge and conversation of the holy guardian angel" magic without tears get any book for free on: www.abika.com 27 you ought to demonstrate your performance of the pentagram ritual to me; you are probably making any number of mistakes. i will, of course, take you carefully through the o.t.o. rituals to iii as soon as you are fairly familiar with them. the plan of the grades is this- 0 attraction to the solar

be sarcastic- to the point of experiencing actual visions of the objects of their devotion. but these people have not so much as asked themselves the original question of "how come" which is our present subject. sweep them into the discard! m. beyond vishvarupadarshana, the vision of the form of vishnu, beyond that yet loftier vision which corresponds in hindu classification to our "knowledge and conversation of the holy guardian angel, is that called atmadarshana, the vision (or apprehension, a much better word) of the universe as a single phenomenon, outside all limitations, whether of time, space, causality, or what not. 40 very good, then! here we are with direct realization of the advaitist theory of the universe. everything fits perfectly. also, when i say "realization" i want you to

healthfully one's energies. it will not do to regard "man" as the "final cause" of manifestation. please do not quote myself against me "man is so infinitely small, in all these stars, determinate. maker and master of them all, man is so infinitely great" the human apparatus is the best instrument of which we are, at present, aware in our normal consciousness; but when you come to experience the conversation of the higher intelligences, you will understand how imperfect are your faculties. it is true that you can project these intelligences as parts of yourself, or you can suppose that certain human vehicles magic without tears get any book for free on: www.abika.com 127 may be temporally employed by them for various purposes; but these speculations tend to be idle. the important thing is

g it? and wouldn't thomas, richard, and henry, three months later, make a point of doing the same as their betters (that was conscience speaking) all right, you win. love is the law, love under will. 9 yours fraternally, chapter xix the act of truth cara soror, do what thou wilt shall be the whole of the law. it seems that last wednesday i so far forgot myself as to refer to the "act of truth" in conversation, and never mentioned what it is when it's at home, or why anyone should perform it, or what happens when one does perform it! all right, i will remedy that; luckily, it is a very simple matter; very important, perfectly paradoxical and devastatingly effective. analysed, it is to make the assumption that something which seems very wrong is actually all right, that an eager wish is an a

heads, stuck-out ears, pimples, squints, warts, shape of face (three main types; thin, jutting, for cardinal signs; square, steadfast for cherubic; weak, nondescript, for the rest; then the stature, whether lithe, well-knit, sturdy, muscular, fat or what not; in short every bodily feature in turn; make up your mind what sign was rising at birth, and stick to it! now to verify your suspicions. the conversation may run thus: you "can you answer a question without answering another which you were not asked" it, surprised "why, yes, of course i can" you "good. then, do you know the date of the battle of waterloo" it "1815" 18 you probably have to explain! in any case you begin all over again, when he has contented himself with "yes" or "no" you say "do you know the hour of your birth" if he sa

quite similar quality. here they are: 1. the cloud on the sanctuary. on reading this book, mr. x, who was desperate from the conviction that no success in life was worth a tinker's dam, decided "this is the answer to my problem; the members of the secret fraternity which this book describes have solved the riddle of life. i must discover them, and seek to be received amongst them" 2. x, hearing a conversation in a caf which made him think that the speaker might be such an one as he sought, hunted him down- he had gone on his travels- caught him, and made him promise an interview at the earliest possible date. 3. this interview leading to an introduction to the fraternity, he joined it, pledging his fealty. but he was grievously shocked, and nearly withdrew, when assured "there is nothing i

litate the swallowing of the magic without tears get any book for free on: www.abika.com 257 gross venal lies of the radio and the yellow press; or, if motherwit has chanced to warn them, they learn a little- very little- more, getting their science from a shilling handbook and so on, till they know just enough to become dangerous agitators. no, anything like a real education demands leisure, the conversation 13 of the wise, the means to travel, and the rest. there is only one solution: to pick out the diamonds from the clay, cut them, polish them, and set them as they deserve. attempt no idiot experiments with the muck of the mine! you will observe that i am advocating an aristocratic revolution. and so i am! p.p.p.s. short of the ideals above outlined, you may as well have a pis aller- w

that he would go to hell for being "open("open" brethren were lax about the lord's supper, let people partake who were not sound upon the ramsgate question; and other theological atrocities) it meant that the facts were so undeniable that the "advertisement for answer to prayer" outweighed the "miracle by a heretic" i knew a poetess of great distinction who used to amuse herself by breaking off a conversation and saying "give me a franc (or a shilling, or any small sum) and then going on with her previous remarks. she told me that of over a hundred people i was the second who had passed the coin to her without remark of any kind. this story- do you think- is neither here no there. no, my remarks are rarely asyntartete. the masters, at one stage or another of initiation- it is forbidden to

rage, and saying cheerfully, in absolute good faith "a fine morning, mr. kelly" i was astounded at the reply. the dear old gentleman- and he really was one of the best- half choked, then gobbled at me like a turkey "you're a very insolent young man" poor, tiny aleister! how was i to know that his son had driven it well home that the hallmark of 36 english stupidity was that the only safe topic of conversation was the weather. and so my greeting was instantly construed as a deliberate insult! a typical example of the irrationality of the reactions of a sufferer! now, from this schoolboy level, let us rise and put the case a little more strongly. let us quit the shallows of social backchat for the gloomy and horrific abysses of a murder trial! to every man and woman that has not seen sex as

lt point. but you must remember that your holy guardian angel is not only far more fully instructed than yourself on every point that you can conceive, but you may go so far as to say that it is definitely his work, or part of his work; remembering always that he inhabits a sphere or plane which is entirely different 49 from anything of which you are normally aware. to attain to the knowledge and conversation of the holy guardian angel is consequently without doubt by far the simplest way by which you can yourself approach that higher order of being. that, then, is a clearly intelligible method of procedure. we call it magick. it is of course possible to strengthen the link between him and yourself so that in course of time you became capable of moving and, generally speaking, operating on

ALEISTER CROWLEY MEDITATION

e time. consciousness itself is only destroyed by samadhi. one can now see the logical process which begins in refusing to think of a foot, and ends by destroying the sense of individuality. of the methods of destroying various deep-rooted ideas there are many. the best is perhaps the method of equilibrium. get the mind into the habit of calling up the opposite to every thought that may arise. in conversation always disagree. see the other man's arguments; but, however much your judgment approves them, find the answer. let this be done dispassionately; the more convinced you are that a certain point of view is right, the more determined you should be to find proofs that it is wrong. if you have done this thoroughly, these points of view will cease to trouble you; you can then assert your o

that the breastplate is faith, and can withstand the fiery darts of the wicked "this "faith" is not blind self-confidence 113 figure on this page: a vesica with balances, sword, rose and crown, along with several letters and numbers. this caption beneath "example of design for a lamen" 114 and credulity; it is that self confidence which only comes when self is forgotten. it is the "knowledge and conversation of the holy guardian angel" which confers this faith. the task of attaining to this knowledge and conversation is the sole task of him who would be called adept. an absolute method for achieving this is given in the eighth aethyr (liber cdxviii, equinox v. 115 illustration on this page: a pot supported by a tripod with arms up and over the top to hold up a perforated circular grate. t

ALEISTER CROWLEY THE HEART OF THE MASTER

verse, that love unites the will to create with the understanding of that creation: understand thou thine own will! love and let love! rejoice in every shape of love, and get thy rapture and thy nourishment thereof! iv. pour water on thyself: thus shalt thou be a fountain to the universe. find thou thyself in every star! achieve thou every possibility! v. offer thyself virgin to the knowledge and conversation of thine holy guardian angel! all else is a snare. be thou athlete with the eight limbs of yoga; for without these thou are not disciplined for any fight. vi. the oracle of the gods is the child-voice of love in thine own soul! hear thou it! heed not the siren-voice of sense, or the phantom-voice of reason: rest in simplicity, and listen to the silence! the heart of the master get any

eal so as to assure his own well-being no less than that of the whole. and this effect is to be won by perfect organization under the eye of an intelligence adequate to comprehend the general and the particular need together. the way of perfection is thus twofold: first, the true will must be consciously grasped by the mind, and this work is akin to that called the attainment of the knowledge and conversation of the holy guardian angel. second, as it is written "thou hast no right but to do thy will" each particle of energy which the instrument is able to develop must be directed to the doing of that will, and this is one fierce lion the heart of the master get any book for free on: www.abika.com 20 in the way, that until the second task be already far advanced, the confusion of the instru

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

in to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so also our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature and his purpose, fulfilling them. why is aiwass thus spelt, when aiwaz is the natural transliteration of oivz weh note: this word is not certain? perhaps because he was not content with identifying himself with thelema, agape, etc. by the number 93, but wished to express his nature by six letters (six being the number of the su

ply it to one particular case after another. as he comes by degrees to understand it, he will be astounded at the simplification of the most obscure questions which it furnishes. thus he will assimilate the law, and make it the norm of his conscious being; this by itself will suffice to initiate him, to dissolve his complexes, to unveil himself to himself; and so shall he attain the knowledge and conversation of his holy guardian angel. i have myself practiced constantly to prove the law by many and divers modes in many and divers spheres of thought, until it has become absolutely fixed in me, so much so that it appears an "identical equation" axiomatic indeed, and yet not a platitude, but a very sword of truth to sunder every knot at a touch. as the practical ethics of the law, i have for

ALEISTER CROWLEY THE QABALAH

aurt the gate, rota the lady of the path of daleth, ator the wheel. also [la, tld, wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself( i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a\a\ is crowned by this knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsanay in a tale ca

ALEISTER CROWLEY THE SWORD OF SONG

king 210 its boards with laughter as you read each sunday. ibsen43 to a full pit may play in the moon. if (lunars they) they thought themselves to be the play, it s little the applause he d get. 215 i met a christian clergyman, the nicest man i ever met. we argued of the cosmic plan. i was lord roberts, he de wet.44* scots legal term for defendant. a romany word for woman. the rev. j. bowley. the conversation described actually occurred in mr. gerald kelly s studio in paris. ascension day 11 lord george sanger* on the unknowable. how the creatures talk. he tells me when i cite the fall 220 but those are legends after all. he has a hundred hills45 to lie in, but finds no final ditch46 to die in. samuel was man; the holy spook did not dictate the pentateuch. 225 with cunning feint he lures m

my fellow-creature s need! the rest of life, for self-control,81 for liberation of the soul !82 this once, the truth! in future, best 780 dismissing jesus with a jest. ah! christ ascends ?83 ascension day? old wonders bear the bell84 away? santos-dumont, though! who can say? 25 poem dissimilar to its predecessor. will it lead somewhere this time? reflections on the weather, proper to beginning a conversation in english. autobiography of bard. lehrjahre. wanderjahre. the magician of paris. how clever i am! to-day thrice halves the lunar week since you, indignant, heard me speak indignant. then i seemed to be so far from christianity! now, other celebrations fit 5 the time, another song shall flit responsive to another tune. september s shadow falls on june, but dull november s darkest day

, as i shall hope to prove one day, a buddhist) that cornwall, the somewhat cruel instrument of eternal justice, is killed by his servant. regan avenges her husband promptly, and i have little doubt that this act of excessive courtesy towards a man she did not love is the moral cause of her unhappy end. i would not that we should not attempt to draw any opinions as to the author s design from the conversation of the vulgar; even had we not coriolanus to show us what he thought. iv. act iv. develops the plot and is little germane to our matter, save that we catch a glimpse of the unspeakably vile cordelia, with no pity for her father s serious condition (though no doubt he deserved all he got, he was now harmless and should have inspired compassion, hanging to him in the hope that he would

uce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic, and i conceive that the apology is ample, so far as the effects refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this our book goetia be obtained, and if so, can you give a rational explanation of the circumstances? say you so? i can, and will. the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spence

ALEISTER CROWLEY EQ I 1

you threat me with these strange and awful words "because i see that to-day may decide all for you. will you come with me into the white temple, while i administer the vows? or will you enter the black temple, and swear away your soul "oh really" she said "you are too silly- but i'll do what you like next time i come here "to-day your choice- to-morrow your fate" answered the young poet. and the conversation drifted to lighter subjects. but as she left she managed to scratch his hand with a brooch, and this tiny blood-stain on the pin she bore back in triumph to her master; he would work a strange working therewith* swanoff closed his books and went to bed. the streets were deadly silent; he turned his thoughts to the infinite silence of the divine presence, and fell into a peaceful sleep

scepticism is a wholesale firm, i hope- and practically, i challenge you to draw valid distinctions. all these are states of the consciousness of man; and if you seek to destroy one, all fall together. viii i must, at the risk of appearing to digress, insist upon this distinction between philosophical and practical points of view, or (in qabalistic language) between kether and malkuth. in private conversation i find it hard- almost impossible- to get people to understand what seems to me so very simple a point. i shall try to make it exceptionally clear. a boot is an illusion. a hat is an illusion "therefore" a boot is a hat. so argue my friends, not distributing the middle term. but this argue i. all boots are illusions. all hats are illusions "therefore (though it is not a syllogism, all

ot- the how is not so easy to get rid of. then, from the standpoint of the arahat himself, perhaps this "why did i become an arahat" and "how did i become an arahat" have but a single solution! in any case, we are wasting our time- we are as ridiculous with our arahats as herod the tetrarch with his peacocks! we pose life with the question why? and the first answer is: to obtain the knowledge and conversation of the holy guardian angel. to attach meaning to this statement we must obtain that knowledge and conversation: and when we have done that, we may proceed to the next question. it is no good asking it now. 131 "there are purse-proud, penniless ones who stand at the door of the tavern, and revile the guests" we attach little importance to the reverend out-at-elbows, thundering in bareb

hashish and make him run amok, i twitch his buttocks with the red-hot tongs of my sadistic fancy- until he feels uncomfortable. but to the man who is already as uneasy as st. lawrence on his silver grill, who feels the spirit stir in him, even as a woman feels, and sickens at, the first leap of the babe in her womb, to him i bring the splendid vision, the perfume and the glory, the knowledge and conversation of the holy guardian angel. and to whosoever hath attained that height will i put a further question, announce a further glory. 133 it is my misfortune and not my fault that i am bound to deliver this elementary message "man has two sides; one to face the world with, one to show a woman when he loves her" we must pardon browning his bawdy jest; for his truth is ower true! but it is yo

ALEISTER CROWLEY EQ I 5

gate, athor the lady of the path of daleth, rptha the wheel. also alph, dlth, nun, ivd, adeonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself("i am the way, the truth, and the life) and shows the taro as a key; and that the law itself is nothing else than this. for this reason the outer college of the a. a. is crowned by this "knowledge and conversation of the holy guardian angel" this number too is that of the ritual of neophyte. see liber xiii. 741. amthsh, the four letters of the elements. amn, counting the n final as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsany in

ALEISTER CROWLEY EQ I 5

re" and the voice of fire is the second chapter of the book of the law, that is revealed unto him that is a score and half a score and three that are scores, and six, by aiwass, that is his guardian, the mighty angel that extendeth from the first unto the last, and maketh known the mysteries that are beyond. and the method and the form of invocation whereby a man shall attain to the knowledge and conversation of his holy guardian angel shall be given unto thee in the proper place, and seeing that the word is deadlier than lightning, do thou meditate straitly thereupon, solitary, in a place where is no living thing visible, but only the light of the sun. and 58 thy head shall be bare.8 thus mayest thou become fitted to receive this, the holiest of the mysteries. and it is the holiest of the

rstanding, and in the book of the law did i write the secrets of truth that are like unto a star and a snake and a sword. and unto him that understandeth at last do i deliver the secrets of truth in such wise that the least of the little children of the light may run to the knees of the mother and be brought to understand. and thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel: first, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, le

pon the vellum in the fire of the lamp. then, at his prayer, shall the chamber be filled with light insufferable for splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be wrapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guardian angel. 112 and for three days after he shall remain from sunrise unto sunset in the temple, and he shall obey the counsel that his angel shall have given unto him, and he shall suffer those things that are appointed. and for ten days thereafter shall he withdraw himself as shall have been taught unto him from the fullness of that communion, for he must harmonize t

one days he shall return into the world, and there shall he perform that work to which the angel shall have appointed him. and more than this it is not necessary to say, for his angel shall have entreated him kindly, and showed him in what manner he may be most perfectly involved. and unto him that hath this master there is nothing else that he needeth, so long as he continue in the knowledge and conversation of the angel, so that he shall come at last into the city of the pyramids. lo! two and twenty are the paths of the tree, but one is the serpent of wisdom; ten are the ineffable emanations, but one is the flaming sword. behold! there is an end to life and death, an end to the thrusting forth and the withdrawing of the breath. yea, the house of the father is a mighty tomb, and in it he

ALEISTER CROWLEY EQUINOX EQ I 1 2

n october (19- and obtained the grade of 7 4 received the great initiation in october 19- and, continuing, received in october 19- so then in the last days of september 19- do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which i have agreed to call the holy guardian angel, whose knowledge and conversation i have willed, and in greater or less measure enjoyed, since ten years. terrible have been the ordeals of the path; i have lost all that i possessed, and all that i love, even as at the beginning i offered all for nothing, unwitting as i was of the meaning of those words. i have suffered many and grievous things at the hands of the elements, and of the planets; hunger, thirst, fatigue

o.m.&c. a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things: v. that i will perform all things and endure all things: vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: 10 viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily

knees; my thumbs joined each to the fourth finger of the proper hand. all my muscles were tightly held; my breath came steady, slow and even through both nostrils; my eyes were turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. oct. i."the first day" at eight o'clock i rose from sleep and putting on my robe, began a little to meditate. for several reasons the journey and business of the day before, etc. etc. i did not feel fresh. but forcing myself a little i rose 11 and went out to the caf

osition of the hanged man, although sleep is again attacking me. i am weary, yet content, as if some great thing had indeed happened. but if i lost consciousness a thing no man can be positive about from the nature of things it must have happened so quietly that i never knew. certainly i should not have thought that i had gone on for 25 minutes, as i did. but i do indeed ask for a knowledge and conversation of the holy guardian angel which is not left so much to be inferred from the good results in my life and work; i want the perfume and the the vision. why am i so materially wallowing in grossness? it matters little; the fact remains that i do wallow. 33 i want that definite experience in the very same sense as abramelin had it; and what's more, i mean to go on till i get it. 12.34. i

for he is always there, and always eager to come in. 1.0. i rise and open unto my beloved. may it be granted unto me in the daylight of this day to construct from dclxxi a perfect ritual of self-initiation, so as to avoid the constant difficulty of assuming various god-forms. then let that ritual be a constant and perfect link between us so that at all times i may be perfect in thy knowledge and conversation, o mine holy guardian angel! to whom i have aspired these ten years past. 1.5. and though as it may seem i now compose myself to sleep, i await thee i await thee! 7.35. i arise from sleep, mine eyes a little weary, my soul fresh, my heart restored. 34 8.0. accordingly, i continue in gentle and easy meditation on my lord adonai, without fear or violence, quite directly and naturally

this universe! eat up thine hermit in thy terrible jaws! dance thou upon this prostrate saint of thine! i suffer from thirst it is a thirst of the body yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of geburah plunge me again and again into the fires of pain, so that my steel may be tempered to that sword of magic that invoketh thy knowledge and thy conversation. hoor! elohim gibor! kamael! seraphim! graphiel! 71 bartzabel! madim! i conjure ye in the number five. by the flaming star of my will! by the senses of my body! by the five elements of my being! rise! move! appear! come ye forth unto me and torture me with your fierce pangs for why? because i am the servant of the same your god, the true worshipper of the highest. ol sonuf vaoresaji

ll thoughts as they arise in the mind. the difference is that i am aiming at a target, while they are preventing arrows from striking one. in my aspiration to know adonai, i resemble their yogis who concentrate on their "personal lord" but at the same time it must be remembered that i am not going to be content with what would content them. in other words, i am going to "define""the knowledge and conversation of my holy guardian angel" as equal to neroda-samapatti, the trance of nibbana. i hope i shall be able to live up to this! 11.55. have been practising asana, etc. i forgot one thing in the last entry: i had been reproaching adonai that for six days i had evoked him in vain. i got the reply,"the seventh day shall be the sabbath of the lord thy god. so mote it be!"the seventh day. 12.17

xt door to the savoy; that yogi was a fool who spent forty years learning to walk across the ganges when all his friends did it daily for two pice; and that man does ill when he invokes tahuti to cure a cold in the head while mr. lowe's shop is so handy in stafford street. but miracles may be performed in an extremity; and are. this brings us round in a circle; the miracle of the 75 knowledge and conversation of the holy guardian angel is only to be performed when the magus has rowed himself completely out; in the language of the tarot, when the magus has become the fool. but for my faith in the ritual dclxxi. i should be at the end of my spells. well? we shall see in the upshot. 1.25. i really almost begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging m

rough the heaven of nu he rideth in his chariot soon, soon he will be here! into this state of listening come certain curious things formless flittings, i know not what. also, what i used to call "telephone-cross" voices voices of strange people saying quite absurd commonplace things "here, let's feel it!"what about lunch?"so i said to him: did you and so on; just as if one were overhearing a conversation in a railway carriage. i beheld also kephra, the beetle god, the glory of midnight. but let me compose myself again to sleep, as did the child samuel. if he should choose to come, he can easily awaken me. 76 3.35. i have been asleep a good deal one long dream in which p--t, lord m--y of b--n and my wife are all staying with me in my mother's house. my room the old room, with one page

talk and time were wasted on discussing the nature of the attainment a discussion foredoomed to failure, in the absence of all knowledge, and in view of the self-contradictory nature of the reasoning faculty, as applied to metaphysics that it would be wiser to drop the whole question, and concentrate on a simple magical progress. the next step for humanity in general was then "the knowledge and conversation of the holy guardian angel. one thing at a time. but here he finds himself discussing and disputing with himself the nature of that knowledge. better far act as hitherto, and aspire simply and directly, as one person to another, careless of the critical objections (quite insuperable, of course) to this or any other conception. for as this experience transcends reason, it is fruitless

ALEISTER CROWLEY EQUINOX EQ I 2 3

aw that i opened my eyes he spoke gently to me "are you better now "what has happened" said i, instead of answering his question. 379 "oh you have been very ill for many days with brain-fever. you must not speak too much "what? where is the coffin "the negroes have it; they have carried it away into the interior. but i suppose you are cured now" he added in an anxious tone. i shall not repeat the conversation that ensued. enough to mention that i discovered the old sailor to be absolutely mad. and being unable to persuade him that i was still firmly convinced of being the cover of the lost coffin, i found it better to agree with him. and soon he fell into the trap. hiding the longing after my box and its contents, the doll and the skull and the mighty books, i spoke to him as if completely

ALEISTER CROWLEY EQUINOX EQ I 2

ignatius, the best mystics may steer clear of the selfishness, narrowness, and emotionalism, and raise their experience to the type of san n a or even of sankhara. the "bhagavad gita" certainly reaches the latter height- or at least a reflection from that height- at one or two points. we must not omit to attribute to this section the lower aspect of what abramelin the mage calls the knowledge and conversation of the holy guardian angel, another (and less metaphysically pretentious) way of speaking of the "higher self" or "genius" it is indeed but a low aspect, for in truth the phenomenon pertains to vin n anam. yet in simpler souls this peculiar grace condescends- may one say- to this level, just as a father may join in the games of his child, thus gaining its sympathy and confidence as a

eman. what spell had frederic wrought of so potent a complexion "sir" he said "the gallantry of the french troops at the malakoff was beyond all praise; it will live for ever in history" to another he might have spoken of the "entente cordiale" to this man he dared not. had not his brain perhaps stopped in the sixties? had the catastrophe of '70 broken his heart? roderic must walk warily. but the conversation did not take the expected turn. the old gentleman elegantly, wittily, almost gaily, chattered of art, of music, of the changed appearance of paris. here, at any rate, he was "au courant des affaires" yet as roderic, puzzled and pleased, finished his absinthe he said more seriously than he had yet spoken "i hear that monsieur is a great painter (roderic modestly waved aside 111 the adj

ALEISTER CROWLEY EQUINOX EQ I 3 2

to purity in all things (2) that "you may sleep with your wife in the bed when she is pure and clean" not otherwise (3) every saturday the sheets of the bed are to be changed and the chamber is to be perfumed (4) no animal is to enter or dwell in the house (5 "if you be your own master, as far as lieth in your power, free yourself from all your business, and quit all mundane and vain company and conversation; leading a life tranquil, solitary and honest (6 "take well heed in treating of business, in selling or buying, that it shall be requisite that you never give way unto anger, but be modest and patient in your actions (7 "you shall set apart two hours each day after having dined, during which you shall read with care the holy scripture and other holy books (8 "as for eating, drinking a

st of your ability (6 "as for eating, drinking, and clothing, as before."37 "third period "morning and noon ye shall wash your hands and your face on entering the oratory; and first ye shall make confession of all your sins; after this, with a very ardent prayer, ye shall entreat the lord to accord unto you this particular grace, which is, that you may enjoy and be able to endure the presence and conversation of his holy angels, and that he may deign by their intermission to grant unto you the secret wisdom, so that you may be able to have dominion over the spirits and over all creatures "ye shall do this same at midday before dining and also in the evening,"38 as well as at sunrise. during this period the points to be observed are (1 "the man who is his own master shall leave all business

it be, we have run through the system 244 as advocated by one of the greatest masters of magic in the west. with perfect lucidity abramelin brings us step by step towards the master_ augoeides, adonai, higher self, call him what you will. by means of symbols of purity_ by cleanliness and clean living_ he leads us on by meditation and concentration through prayer to a one-pointedness, a vision or conversation with the master so full of goodness and beauty, so full of rapture and ecstasy that no human tongue can express the same. alas! that we are not simple-minded enough to accept it, and to seek at that little altar in the wood that sweet reward which at once cancels all the toils and sorrows of our lives. but in these present times prayer has become a mockery, and it is hard, how hard we

solemnly promise and swear: to acquire this holy science in the manner prescribed in the book of abramelin, without omitting the least imaginable thing of their contents: not to gloss or comment in any way on that which may be or may not be; not to use this sacred science to offend the great god, nor to work ill unto my neighbour: to communicate it to no living person, unless by long practice and conversation i shall know him thoroughly, well examining whether such an one really 248 intendeth to work for the good or for the evil. i will punctually observe, in granting it, the same fashion which was used by abramelin to abraham. otherwise, let him who receiveth it draw no fruit therefrom. i will keep myself as from a scorpion from selling this science. let this science remain in me and in m

was used by abramelin to abraham. otherwise, let him who receiveth it draw no fruit therefrom. i will keep myself as from a scorpion from selling this science. let this science remain in me and in my generation as long as it shall please the most high.46 all these points i generally and severally swear to observe under the awful penalty of the displeasure of god, and of him to whose knowledge and conversation i do most ardently aspire. so help me the lord of the universe, and my own higher soul! the obligation is followed, in the book, by various preparations which we pass over in order that we may the more speedily record some of the 45 the reader will note that this is a sort of personal adaptation of the 5= 6 obligation. 46 this latter portion of the obligation is taken from the oath wh

of remarkable power, that is to say, one who, following the left-hand path, uses sexual love as a bait to catch her victims by, and that she had told him (as he, d.d.c.f, told p. at the time he appointed p. his envoy) that she (soror s.v.a) 263 could be "overshadowed by h.p. blavatsky and g.h. soror s.d.a. 8= 3" this d.d.c.f. said he knew, because she had related to him details of a very private conversation he had had with madame blavatsky at denmark hill; also 56 this letter was not published in "light" until january 11, 1902, as at the time the case was "sub judice" 57 in this letter d.d.c.f. signs himself g. s. l. macgregor mathers (comte macgregor de glenstrae. 58 s.d.a. 59 in this letter mr. mathers points out the perfectly pure intentions of the order; who could have doubted it aft

after the great invocation of isis, where he shall duly confess himself in the presence of god the vast one. whereafter, let him arise, and, standing in the sign of osiris slain, let him obligate himself as followeth and is hereafter duly set down in clear writing [269""the obligation" 67 two of the "cries of the aethyrs [to be most solemnly accepted by him who would attain unto the knowledge and conversation of his holy genius] in my bondage and affliction, o lord, let me raise thy holy symbol alike of suffering and of strength. i invoke thee, the great avenging angel hua, to place thine hand invisibly upon mine head, in attestation of this mine obligation! i. a member of the body of aeshoori, do spiritually bind myself, even as i am this day physically bound unto the cross of suffering

ALEISTER CROWLEY EQUINOX EQ I 3 3

unaware of what it misses through its having had no acquaintance with a lighted match. their love was not of this world, and the powers which rule 'here-below' resented what they considered to be a contempt of their majesty; and no children were sent to the couple. it was an ethereal love which they both knew to be somewhat incomplete. mr. ridley had little experience of the world, and still less conversation. apart from his gun- making business and his spiritual bride, he cared in his own words, not a shell for anything. nevertheless, in 294 his semi-conscious anxiety, he attempted to devise some alterations in the appearance of his future widow. did he see a hat which he thought somewhat suggestive of earthy sentiments, he would at once buy a similar one for mrs. ridley. alas! with as wi

e glass "when i had collected myself i tried hard to make out whether i had seen or hear any one. but i could not remember what had been said to me, save the few words of preamble about opening the windows and the ironical words of the parting 'good-bye for the present "i shut the windows, and presently arrived at my destination. the cold air on the platform finished waking me up. i dismissed the conversation as a dream due to the discomfort of the journey; and set out towards the hotel where i usually stay when in bristol "i must here remind you, sir, that i had no other recollection than a few words, which were so absurd, especially those about coming from the sky through a hole, that they must have been dreamt by me. such were my thoughts; and i went to sleep thinking no more about my s

ry instead of hating it, if i had been taught from sir edward thorpe's little book! there is more elementary education in chapter iv_ the philosopher's stone_ than ever i learnt in five years with newth and thompson; and after all, should not school teach us to love knowledge instead of hating it? should not school teach us the pretty little fables of great men's lives that we can use them in our conversation afterwards, rather than scores of musty dry-as-dust facts, which can only help us to pass dry-as-dust and useless examinations? give us more of these, mr. watts, dozens more, and we will forgive you "from the shades" best wishes to these little volumes, may you sell a million of each, but "in the sunlight" please. a. quiller. the survival of man. by sir oliver lodge. methuen. 7"s" 6"d

ALEISTER CROWLEY EQUINOX EQ I 3

nt about the upper half of the circle representing tipheret. this is composed of 26 spikes, black with a hollow flame like a tear-drop extending into each. the bulbs of the flame-drops define an arch. the bottom of the arch is defined by an arc concentric with the tipheret circle, and the edges curve up to meet the edges of the half- glory. the following words are inside this arch "the knowledge& conversation of the holy guardian angel. liber xiii vel graduum montis abiegni a syllabus of the steps upon the path""quote lxv. cap. v. vv. 52-56"1 1 "the probationer" his duties are laid down in paper a, class d. being "without" they are vague and general. he receives liber lxi. and lxv [certain probationers are admitted after six months or more to ritual xxviii] at the end of the probation he p

lae of initiation. he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. further, he lights the magic lamp. at last, ritual viii. admits him to the grade of adeptus minor "the adeptus minor" his duty is laid down in paper f, class d. 7 it is to follow out the instruction given in the vision of the eighth aethyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth the sole task; the others are useful only as adjuvants to and preparations for the one work. moreover, once this task has been accomplished, there is no more need of human help or instruction; for by this alone may the highest attainment be reached. all these grades are indeed but convenient landmarks, not necessarily significant. a p

has "2" to the left and "4" to the right. the cover board is engraved with a large pentagram in a circle. the pentagram is interlaced as envoking earth would form, and there is a left eye of horus in the center. the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of d

illumination. distinction is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by whi

wonderment which was almost happiness. i looked forward, then, to a quiet and unworried evening: unfortunately chance urged me to go with a friend to the theatre. i took the heroic course, resolved to overcome my immense desire to to be idle and motionless. all 78 the carriages in my district were engaged; i was obliged to walk a long distance amid the discordant noises of the traffic, the stupid conversation of the passers-by, a whole ocean of triviality. my finger-tips were already slightly cool; soon this turned into a most acute cold, as if i had plunged both hands into a bucket of ice-water. but this was not suffering; this needle-sharp sensation stabbed me rather like a pleasure. yet it seemed to me that this cold enveloped me more and more as the interminable journey went on. i aske

1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. the projection back into the phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic; and i conceive that the apology is ample, so far as the "effects" refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other.7 6 "doctrine and ritual of magic" p. 196. 7 "goetia" pp. 1-3. thus we see that the aspirant must become a "magnet" and attract all desires to himself until there is nothing outside of 147 him left to attract; or repel all things, until there is nothing left to repel. in the

ALEISTER CROWLEY EQUINOX EQ I 4 2

he following day, and lodging at the h tel de paris he continued his concentration practices, in his diary on this date he writes "the fear of the future seems practically destroyed, and during the last six months i have worked well. this removes all possible selfishness of incentive (after 4 3/4 years) maitri-bh vana is left, and that alone. aum! at benares he visited the temples, and had a long conversation with sri swami swayam prakash nanda maithila; and then after three days' sojourn there journeyed to agra "i saw the taj. a dream of beauty" he writes "with appallingly evil things dwelling therein. i actually had to use h.p.k. formula! the building soon palls; the aura is apparent, and disgust succeeds. but the central hall is of strained aura, like a magic circle after banishing" at

zing the power of her sorcery, and knowing that if he even so much as contemplated her gorgon head all the power of his magic would be petrified, and that he would become but a puppet in her hands, but a top to be played with and when broken cast aside, he quietly rose as if nothing unusual had occurred; and replacing the bust on the mantelpiece turned towards her and commenced with her a magical conversation; that is to say a conversation which outwardly had but the appearance of the politest small talk but which inwardly lacerated her evil heart, and burnt into her black bowels as if each word had been a drop of some corrosive acid. she writhed back from him; and then again approached him even more beautiful than she had been before. she was battling for her life now, and no longer for t

245 i had now almost come to the conclusion that i was absolutely unsusceptible of the hasheesh influence. without any expectation that this last experiment would be more successful than the former ones, and indeed with no realization of the manner in which the drug affected those who did make the experiment successfully, i went to pass the evening at the house of an intimate friend. in music and conversation the time passed pleasantly. the clock struck ten, reminding me that three hours had elapsed since the dose was taken, and as yet not an unusual symptom had appeared. i was provoked to think that this trial was as fruitless as its predecessors. ha! what means this sudden thrill? a shock, as of some unimagined vital force, shoots without warning through my entire frame, leaping to my fi

rit should ever loose the traces of a single impression is impossible. in the morning he awoke at the usual time; but, his temperament being perhaps more sensitive than mine, the hasheesh delight, without its hallucination, continued for several days. and now a new fact flashed before me. this agony was not new; i had felt it ages ago, in the same room, among the same people, and hearing the same conversation. to most men, such a sensation has happened at some time, but it is seldom more than vague and momentary. with me it was sufficiently definite and lasting to be examined and located as an actual memory. i saw it in an instant, preceded and followed by the successions of a distinctly recalled past life. what is the philosophy of this fact? if we find no ground for believing that we hav

tions concerning the vedanta philosophy, and its most noted exponents, to see what he really did know "do you know swami vivekananda" i asked. 285 ha, he replied "he no good, he my disciple, i am the master "and swami dayanand sarasvati" i continued. the same answer was vouched to me, although this latter teacher had died at the age of seventy, forty yeas ago. thinking it about time to change the conversation, i said "o thou shower from the highest! tell thy grovelling disciple what then "is" a 'lie "ha" he replied "it is illusion, this truth that has been diverged from its real point. an illusive spring in the primo-genial fermentation of 'fee-no-me-non' in this typo-cosmy apparent to the sense which you call 'de vurld" with this, and promises of oceans of blissful reality from the highes

eyes of knowledge. only to vulgar and brutish eyes is there any horror, for 317 the sweet process of life is at work in every cell and particle of the dead. truly, there is no such thing as death. lips grown tired of speech, and outhonied of the honey of all kisses fade and whisper away into something else. the crude utterances of human language fail them, and they win instead the subtle perfumed conversation of flowers and vegetation. thus their dust comes to lie about a rose-root, and with the lovely chemistry of earth they tremble back to the surface once more as crinkled and crimson perfume, or a frail flutter of yellow longing. like flags, like tender waving pennons or messengers of hope and greeting from those beleaguered ones dissolving in the fastnesses of earth. every rose, every

, that the soul must not unite herself to every symbol, but only to the god which every symbol veils. and lake harris is perfectly clear on the point. the "counterpart" is often impersonated, with the deadliest results. but if the aspirant be wise and favoured, he will reject all but the true. and i really fail to see much difference between this doctrine and our own of attaining the knowledge an conversation of the holy guardian angel, or the hindu doctrine of becoming one with god. we may easily agree that lake harris made the error of thinking men pure-minded, and so used language which the gross might misinterpret; but sincere study of this book will make the truth apparent to all decent men. aleister crowley [we print this review without committing ourselves to any opinion as to how t

ame, and the more bored he became the more boorish did he grow, and the ruder did he become to his fellow passengers, who evidently had not sufficient "rationalism" to believe that erasmus darwin was born in 1788, or that the water upon which they floated was composed of ho2 sic, s.b. h2o, weh note. he wondered "if it were they who were fools, or i myself- we, being mystics, don't; we know! their conversation was "trivial chatter" so evidently it had nothing to do with ontogenic-phylogeny. the chaplain was "insufferable" twice over, and so were his prayers "the heavy mask of revelry was still on the faces of the men whom curiosity drew to the open rail: men in gay pyjamas and flaunting shirts, men with ends of cigarettes in their lax mouths, men whose language, up to a few hours before, ha

nd edgar "sleeping suit" when you went to have your own little peep- or have you borrowed a leaf from your former jesuit brothers and write all this for the greater glory of god rpa? we are travellers as well as mystics, we have been a score of journeys as long as yours and longer, right round the world twice- think of that, jo! and all the cockle shells you could have collected! we know that the conversation "on board" is trivial "very naughty" as a little cape dutch girl once said to us "but rather nice" and that the ozone of the air and the brine of the waves make the ladies most charming on the boat deck. we are mystics and are never bored; we are mystics and are just as happy on board a castle liner as behind fleet street in johnson's court. if we back a winner we ask our friends to c

sausage and mash" for two pence- and who would not prefer so occult a dish to a "bun- worry" with sisters helen and leila? from page one to one hundred and eighty this is all warrented pure, like the white and pink sugar mice on a christmas tree- quite wholesome for little children. not only can you meet the adepts but the adepts "lady friends; you might be in bloomsbury, but no such luck. polite conversation takes place upon "advanced occultism" which strongly reminds us of the pink and paunchy puddings of cadogan court. the lady adepts are bashful and shy, but always very proper. the monastery might be in lower tooting. the hero asks silly questions so as to give the adept the requisite opportunities of making sillier answers "i was rather reluctant to leave the presence of the ladies. t

ALEISTER CROWLEY EQUINOX EQ I 4

n, rule thou thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more. alpha. avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others. 13 beta. by some device, such as the changing of thy ring from one finger to another, create in thyself two personalities, the thoughts of one being within entirely different limits from that of the other, the common ground being the necessities of life.2 of thine own ingenium devise others. 2. on each occasion that thou art betrayed into thinking that thou art sworn to avo

il p. drew up for himself the following daily task (1) to work through the first five of the seven mental operations.167 (2) the assumption of god forms.168 (3) to meditate on simple symbols with the idea of discovering their meaning (4) rising on planes (5) astral visions.169 (6) adonai ha aretz.170 113 166 this description of hong-kong is as correct as can be expected from so short a visit. the conversation was subsequently verified by letter, and also again when they met several years later. 167 he resolved the hb:shin of hb:shin operation into seven parts. 168 the hb:shin of hb:shin operation, see also the magical invocation of the higher genius: chapter "the sorcerer" and liber o iii the equinox, vol. i, no. 2. 169 see chapter "the seer" also liber o v the equinox, vol. 1, no. 2. 170

enters tiphareth, the solar plexus "he sees naked facts behind the garments of hypotheses in which men have clothed them, and by which they have become obscured; and he perceives that behind the changing and conflicting opinions of men there are 144 permanent principles which constitute the eternal reality in the cosmic order."228 in tiphareth the aspirant attains to no less a state than that of conversation with his holy guardian angel, his jechidah "the permanent principle behind the conflicting opinions" once right comprehension has been attained to, he has discovered a master who will never desert him until he become one with him. ii "right resolutions or right aspirations" having perceived the changing nature of all things, even of men's minds, and having acquired that glorified visi

fold path" by james allen, in "buddhism" vol. i, no. 2, p. 213. a most illuminating essay on this difficult subject. 229 the same as the "inflamed by prayer" of abramelin. 230 "ibid, p. 213. iii "right speech" right speech is a furthering of right aspirations. it consists of a discipline wherein a man not only converses with his holy guardian angel, but outwardly and inwardly lives up to his holy conversation, turning his whole life into 145 one stupendous magical exercise to enter that silence which is beyond all thought. iv "right acts or right conduct" having become obedient to his holy guardian angel (the aspirant's spiritual guru) or to the universal law as the buddhist prefers to call it, man naturally enters the state of right conduct, which brings with it supernormal or magical pow

ALEISTER CROWLEY EQUINOX EQ I 6

ng bell, book and candle" laylah "brought in and bound to stake. the bishop rises at a signal from the king, and begins a long declamation in latin. the general confusion gradually subsides" urchin. uncle isaac, take me on thy stout shoulder. i want to see the witch burnt. isaac. all in good time. the holy bishop is still cursing, i think. bishop["concluding, raises his voice to drown the general conversation. in saecula saeculorum. amen! all. amen! k. of j["enthroned near the bishop. let the sentence be executed["the executioner brings forward his torch, which he lights at the" bishop's "candle" bishop["blessing. absolvo te["the executioner thrusts his torch into the pyre. the" 105 "flames spring up. at this moment the wind suddenly rises in a fury, and the sky darkens. there is no light

ere it was duly found! i must tell just one other story to the point. it throws possibly some light on one or two of the "miracles" which blavatzsky performed in order to disgust the more foolish of her followers. in june 1906 i was at margate (god help me, and asked my friend j_ to lend me his copy of abramelin "sorry" said he "i lent it to so-and-so, and it has not been returned" he forgot this conversation: i remembered it. staying at his house six months later, i was alone one morning and found the book, which he "knew for a fact" to be in london sixty miles away. it was hidden by the panel of a glass-fronted bookcase. i hid it in the stuffing of a music-stool, led the conversation at lunch-time to "apports" got my host to suggest my doing this very thing which he was sure i could not

ALEX SANDERS THE KING OF THE WITCHES

ver which you shall have made for this purpose' he used the silver back of a hunter watch given him years ago by his mother. acquiring the equipment meticulously detailed in the book was but part of the performance; for eleven months he had to perform daily rituals. if you be your own master as far as lieth in your purpose, free yourselfofallyour business and quit all mundane and vain company and conversation, leading a life tranquil, solitary and honest. if aforetimes you have been a wicked,debauched, avaricious, luxurious and proud man, leave and flee from all these vices, consider that this was one of the principle reasons why abraham, moses, david, john and other holy men retired into desert places until they had acquired this holy science and magic. alex had to manage all this outside

witch to whom you wrote' he explained 'she and her husband are having a little gathering of their coven this evening and they wondered if you would like to come' the young man took alex to a house a few miles away and they were the first to arrive. still keeping his witchcraft secret, alex criticized himself for his caution, but old habits are not easily broken. as soon as he could he steered the conversation round to witchcraft rites, but the woman, who called herself a high priestess, vaguely referred to diana the witch goddess, and refused to be drawn on details. alex cheered up when the others arrived and the hostess told the assembled party of eight that they would now cast the circle. once again he was disappointed, however, for instead of bringing out the sword and athame, the altar

. two,mr c. and mr r, were in their middle fifties, while the third, mr g, who had initiated the correspondence, was. perhaps thirty-five. he appeared to be the spokesman of the group. it was early afiemoon when they met and over tea they talked generally about religions of the world,keeping the discussion impersonal. all were educated and spoke excellent english. whenever alex tried to bring the conversation round to the worship of kali, his remarks were skilfully turned aside and his questions lost in a welter of words. resigning himself to the asiatics' love of circumlocution, he sat back and let them direct the drift. 99 j i/ duringdinnernothingserious was discussed but themoment they had finished theircoffee and. were sippingliqu.eursin the hotel lounge, the small t
g himself to the asiatics' love of circumlocution, he sat back and let them direct the drift. 99 j i/ duringdinnernothingserious was discussed but themoment they had finished theircoffee and. were sippingliqu.eursin the hotel lounge, the small tconversation that the sole purpose oftheir visit to england was to. meet him. he felt flattered, and. a little afraid 'arewe to wlderstand that you are directly. descended from a line ofwitches dating back to .the 'middle ages' asked mrg. alexconfirmed that he was 'and that you are the.acknowledged master of witchcraf in euil.ope' alex explained that he believed so, although he had not' hadl1luch

overing his composure, alex set them" right about witchcraft 'it is centuries since sacrifice was countenanced by our gods' he told the disbelieving priests 'in olden days people were brutalized by their environment, but now all-our powers are. dedicated to good. our. gods and goddesses demcl.ndtha.t there shall be'no sacrifice of either animal or human life. surely your kali is no different' the conversation assumed a nightmare quality as the three indians, with smiles.never leaving their .faces, shrugged .off alex's refusalcl.nd insisted that they had chosen him and that he could not refuse the honour 'if you must have a life force sacrificed on the altar' alex argued 'why not use new-laid eggs? this has been done in europe with excellent results 'perhaps' mr r. interrupted delicately 'p

fith-fath, is now a plaything for his little daughter. alex is barely: five feet seven inches tall. to one who has not seenhim clad only in a loin-cloth, conducting a.midwinter esbat with the frost forming round his bare feet, he might appear excessively frail. indoors he wears polo-necked sweaters and feels the cold, but during witch rites he seems impervious to the elements. his voice in normal conversation is low and lacking in resonance. outdoors it commands attention without its being raised. his eyes are expressive; normally gentle, they can become his dominant feature when he is engaged in mystic rituals. a constant stream of visitors-mostly witches or those seeking initiation-interrupt the interview. they are invited to sit and listene. occasionally alex breaks off to go into great

ant stream of visitors-mostly witches or those seeking initiation-interrupt the interview. they are invited to sit and listene. occasionally alex breaks off to go into greater detail.for their benefit. intelligent, patient, easy-going--exceptin. the face of dishonesty, when his temper becomes violent-he speaks his mind in. soft lancashire accents, making no concession to the double-talk of polite conversation. question .how many practising witches are there in britain today? answer: about four .thousand, but they are increasing monthly. q: how many hereditary witches are there besides yourself? a: five that i know of. two in scotland, others in lancashire. sussex and cornwall. q: what does it cost to join. a: nothing. witches are not allowed to receive money for membership. those who call

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

t as the christian speaks about the great word, the word of god, the christ, so the hindu speaks of vishnu, the great singer, creating by means of his song- 580- a treatise on cosmic fire copyright 1998 lucis trust in physical plane manifestation, we are known by our speech; we are known by our reticence, by the things we say, and by the things we leave unsaid and are judged by the quality of our conversation. we think of people in terms of what they say, because their words disclose the type of thought-matter in which they work and the quality of energy or life which they put behind their words. to the various solar logoi of the vast constellations that are apparent when we scan the starry heavens, the quality of the logos of our solar system is seen through the medium of that great thoug

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

clue to the choice of a transmitter. note that i say; similarity of vibration and of interests and not equality of vibration and of interests. this form of work might be divided into three methods: there is first the higher clairaudience that speaks directly from mind to mind. this is not exactly telepathy but a form of direct hearing. the teacher will speak to the disciple as person to person. a conversation is therefore carried on entirely on mental levels with the higher faculties as the focusing point. the use of the head centres is involved and they must both be vivified before this method can be employed. in the astral body the centres corresponding to the physical have to be awakened before astral psychism is possible. the work that i refer to here involves a corresponding vivificat

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

mendous importance. but the world view and what christ was destined to do for humanity down the ages, and the attitude of god towards human beings from the earliest times, through the period of christ's life in palestine and on until the present time, are subordinated to the factor of our belief or non-belief in the efficacy of the crucifixion upon calvary to save our individual souls. yet in his conversation with the repentant thief christ admitted him into the kingdom of god on the basis of his recognition of divinity. christ had not yet died, and the blood sacrifice of christ had not yet been made. it was almost as if christ had foreseen the turn which theology would give to his death, and endeavoured to offset it by making the recognition of the dying thief one of the outstanding event

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ays, sitting alone wherever they may be and thus do the required work. 2. that the group could do the work each morning at their morning meditation, each in his own place, knowing that upon the inner planes, the time equation counts not. 3. that the group could meet together (as many as possibly can) in person for the work of healing but should refuse to impair their usefulness by any personality conversation or exchange of views. in my last instructions to you, i advised you strongly to consider the nature, qualities and attributes of the rays which were lacking in your equipment. did you duly do so? they are, as you well know, the first, the third and the fourth or the rays of power, active intelligence and of that skill in action which produces conflict, leading to harmony. you have a s

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

taken, the centres of transmission wherein high and consecrated feeling, devotion, aspiration and love are concerned and where the groups work with pure love, communication will be from heart to heart, and from a group heart to another group heart. the phrase "heart to heart talk" so often used, is usually a misnomer at this time, but will some day be true. at present it is usually a solar plexus conversation! the second form of telepathic work is that of mind to mind, and it is with this form of communication that the highest investigation is at this time concerned. only mental types are involved, and the more that emotion and feeling and strong desire can be eliminated, the more accurate will be the work accomplished. the strong desire to achieve success in telepathic work, and the fear

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

haperoning resident governess and all our lessons were done in french. the summers we spent in another aunt's house in the south of scotland, going back and forth from her home to visit other relatives and connections in galloway. i can realise now what a rich life of contacts it was; there was much leisured beauty those days and very real culture. there was time to read and hours for interesting conversation. in the autumn, we would be down in devonshire, accompanied everywhere by a governess, miss godby, who came to us when i was twelve years old and who stayed with us until i went to a finishing school in london at the age of eighteen. she was the one person to whom i felt "anchored" she gave me a sense of "belonging" and was one of the few people in my life at that time who i felt trul

i cannot specify the name or place. i was the only person in that very large house party without a title. the first night that i was there, i noticed that my maid was preparing to sleep in the little sitting-room off my bedroom and when i expressed surprise she told me that she did not intend to leave me alone, whether i liked it or not. i did not understand any more than i understood much of the conversation at meals. the many guests were, i am convinced, bored stiff with me; they considered me the complete idiot. the innuendo and the significance of the repartee left me guessing and feeling a fool. the only consolation i had was that i was well-dressed and smart and could dance. after i had been there two days, one morning, after breakfast, a very well-known man charming, fascinating, go

dier and a bad man. i played checkers with him night after night (which he liked) and i coaxed him into the gospel meetings which he tolerated. i begged him to be saved which had no effect. elise sandes looked on with amusement until apparently she decided it had gone on long enough. so one night she called me over to where she was standing by the piano in a hut packed with men, and the following conversation took place "alice, you see that man over there" pointing out my problem to me "yes" i said "you mean the man i have been playing checkers with "well, my dear, would you mind looking at his forehead" i looked and remarked that it seemed very low. she nodded assent "now look at his eyes. what is wrong with them "they seem rather too close together" i replied "exactly. and what about his

buggies tied up (for automobiles were still a scarcity) and the village post-office from which all the gossip and talk emanated. the climate is really lovely, though very hot and dry in the summer. however, i felt completely isolated, culturally and mentally and spiritually. it seemed to me that there was no one for me to talk to. no one had seen anything or read anything and their sole topic of conversation seemed to rotate around children, crops, food and local gossip. for months i stuck my snooty little nose up in the air and decided there was nobody good enough for me to associate with. of course, i did my duty as the rector's wife and i am sure i was very nice and kind, but always i felt a barrier. i did not want to have much to do with the parishioners and i let them know it. i star

tion against this was based upon my british background for we here in america have always talked more freely to strangers than has ever been the custom with the other half of the anglo saxon race. candidly, i've never liked it. there is a certain reticence which is useful and right, and i have always realised that when people have been too frank with one and have given themselves away in intimate conversation they generally end by hating you a type of hatred that is not warranted or merited by the person in whom they have confided. i've never been interested in the sex relations of people but i realise that it is a major factor in individual harmony. this whole question of sex is today in a fluid condition. i am myself a conservative britisher, with a horror of divorce, with a dislike of s

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

oup in tangible form. this real linking is brought about by imagining himself as in the presence of his brothers. if they were to meet as a group upon the physical plane, it would be hard to prevent the dissipation of force through discussion, through the ordinary pleasantries of meeting, and through the physical interplay between personalities. it would be inevitable that there would be too much conversation, and the work done would not be adequately effective. from the physical standpoint, they work alone; from the true inner standpoint, they work in the closest cooperation. here are the first rules which i would have the student master: preliminary rules for radiatory healing 1. by an act of the will, after making your own quick, conscious alignment, link up as a soul with the souls of

r most carefully and sanely upon the so-called enigma of death. it is an enigma to man, but not an enigma to disciples and knowers of the wisdom. healing groups and individual healers will find it necessary at times to confront their patients with the fact of death; one of the undertakings of disciples in my ashram and in the ashram of the master k.h. is to interject the theme of death into their conversation with other seekers for truth, into their thinking and into their discussions with each other, and particularly with those they seek to heal. it will not be easy and it must not be done in a precipitate manner, but it is a subject which cannot and must not be avoided or evaded. healing groups working out from an ashram lay not the emphasis upon bodily healing, but upon timing and upon

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ey have been freed. i have for you a suggestion. i will not call it an order, for no master ever gives commands, and in any case you belong to the ashram of k.h. and will have received your instructions direct from him. he feels as i do, that in the pressure and anxiety and in your psychic participation in the fate of your country and in your sensitive reaction to racial strain, the import of his conversation with you a year ago may not have registered adequately. it has been difficult for you and well-nigh impossible to concentrate on planning. i am therefore going to summarise for you what he then said. the group protection accorded you (greater than perhaps you realise) enables me to reach you more easily at this time than can any other member of the hierarchy. i can find and reach you

of insensitivity, inherent in your brain cells, and is of no great moment. from the standpoint of your daily meditation, i would ask you to go forth to each day's work with the intention of magnetically attracting (in order to help and serve) at least three people either known to you or unknown. you might find it useful (at least for a time) to keep a diary of contacts; you should enter into it a conversation by means of which you got close to someone, a contact with some stranger which seemed fruitful and interesting, or a joint piece of work which you carried out in full comprehension with someone else. this will develop in you an outgoing spirit and an interest in the whole process of contact. it is through contacts and the development of a resultant mechanism, plus a habit of magnetic

this fraction, dwelling in my form" 6. then sound the om three times: a. sound it mentally, breathing forth radiance on to the mental plane. b. sound it next in a whisper, breathing forth the dispelling power of light on to the astral plane. c. then sound it audibly, breathing illumination on to the physical plane. 7. this is followed by a period of listening or what is called esoterically "egoic conversation" i have, my brother, in this instruction given you much food for thought, also the basis for real encouragement and an indication of your needed line of approach to reality. august 1942 1. the disciple has to learn a discrimination for which the discriminative personality has prepared him. 2. gigantic thoughtforms dominate the sons of men, speak through a nation, focus through a group

ndividual possessions as you think them and write them down, and this is the way, par excellence, for you to learn, to absorb and to demonstrate. guard your physical health, my brother. be not unduly concerned and cautious, but be reasonable whilst unafraid. there is work for you to do and your next unfoldment of work will come to you through the means of a breaking down of a wall of pride, and a conversation and in that order. the thread of gold which "passes from your heart to mine" is now an unshatterable chain of golden links, and there is work for you in my ashram. november 1944 my brother: in my last instruction to you there occurs one sentence which could convey to you the key whereby you can unlock the door of the future. it is a sentence which has probably escaped your notice; i d

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

the ritual practitioner in the presence of tamdrin, who is within his ma..ala and surrounded by his retinue of various celestial beings. this retinue includes an assortment of the various demons and other malicious beings under his subjugation. also included are a number of..kin.s. one such..kin. named dorj dej ma (rdo rje bde byed ma "bliss-producing vajra woman" rises from her seat and begins a conversation with tamdrin that frames the entire tantra. this conversation is a series of comments or questions that dorj dech ma asks and that are answered successively by tamdrin as the subject of each chapter. for the remainder of the first chapter, dorj dech ma entreats tamdrin to subjugate the vicious demons of the world. tamdrin responds in kind by reciting his mantra. having been subjugated

of the iconography of these figures. the invocation ends with an exhortation for these deities to destroy the enemy by various means "send warfare and jackals toward the enemy. send darkened clouds and sharp knives toward the enemy. send avalanches and wolves toward the enemy. send violent suicide toward the enemy."131 the second half of the text is a history of the seven riders, specifically the conversation between padmasambhava and tsiu marpo paraphrased in chapter 2. the text ends requesting that it not be bestowed. 2.5. terma entrusting the warlord s life-energy to tamdrin the final text is a terma that seals the previous texts by reiterating some of their key elements. it begins by praising tamdrin and besseches him to entrust the buddhist teachings to the seven riders. a short descr

BLACK SERPENT1

u're technically not lying you're not proclaiming you worship satan and if you don't act like it's a big deal, chances are the other person won't either. now if the other person knows what the symbol signifies you might not be able to easily avoid that discussion. but if you find you must discuss it, be sure to tell the person you have no desire for your private religious beliefs to go beyond the conversation. 3. do not share your religion with the christians no matter how much fun you think it would be to scare them. 4. when people bring up religion or ask you about religion, politely tell them you make it a point to stay away from discussing religion and politics in the workplace. 5. do not threaten to cast spells on, or send demons after, co-workers. if you think you have been unjustly

me at your convenience so that you can learn more about me and i can learn more about your group? i look forward to your reply. sincerely [your name] for phone contact, tell the person on the other end that you are calling to discuss possible membership. give your name, tell them how old you are, and whether you are new or experienced. also tell them why you are interested in membership. once the conversation gets going you can ask additional questions. 18 phone calls and e-mails may prove to be the group s way of screening possible new members. you might receive an e-mail back asking you additional questions. during a phone call you might be asked questions that you were not expecting. expect this and answer honestly. some groups have additional screening processes. ofs is an interesting

erviewing potential members i can tell if they are trying too hard to look like they practice demonolatry and it gives me a poor first impression every time. most interviews start with small talk and then move into discussions about beliefs and practices. a lot of question exchanging goes on. you should be able to tell within the first fifteen to twenty minutes if you click with the group. if the conversation starts getting personal and everyone begins to relax and starts enjoying themselves, you re likely going to be invited for another meeting with more members of the group, or you might be invited to attend a non-rite meeting where everyone gets together to socialize and/or discuss demonolatry. 19 some important questions you might ask the group during the interview. what is required fo

BLAVATSKY H P ANTHROPOGENESIS

r, since man appeared on it. as land needs rest and renovation, new forces, and a change for its soil, so does water. thence arises a periodical redistribution of land and water, change of climates, etc, all brought on by geological revolution, and ending in a final change in the axis. astronomers may pooh-pooh the idea of a periodical change in the behaviour of the globe's axis, and smile at the conversation given in the book of enoch between noah and his "grandfather" enoch; the allegory is, nevertheless, a geological and an astronomical fact: there is a secular change in the inclination of the earth's axis, and its appointed time is recorded in one of the great secret cycles. as in many other questions, science is gradually moving toward our way of thinking. dr. henry woodward, f.r.s, f

BLAVATSKY H P COSMOGENESIS

g, if eternal in its essence; the number of the numbers and numbered- the latter proceeding from the voice, the feminine vach, satarupa "of the hundred forms" or nature. it is from this number 10, or creative nature, the mother (the occult cypher, or "nought" ever procreating and multiplying in union with the unit "i" one, or the spirit of life, that the whole universe proceeded. in the anugita a conversation is given (ch. vi, 15) between a brahmana and his wife, on the origin of speech and its occult properties* the wife asks how speech came into existence, and which was prior to the other, speech or mind. the brahmana tells her that the apana (inspirational breath) becoming lord, changes that intelligence, which does not understand speech or words, into the state of apana, and thus opens

powerful telescope of sir w. herschell, that eminent astronomer, gauging merely that portion of heaven in the equatorial plane, the approximate centre of which is occupied by our earth- saw pass in one quarter of an hour, 16,000 stars; and applying this calculation to the totality of the "milky way" he found in it no less than 18 (eighteen) millions of suns- one wonders no longer that laplace, in conversation with napoleon i. should have called god a hypothesis- perfectly useless to speculate upon for exact physical science, at any rate. occult metaphysics and transcendental philosophy will alone be able to lift the smallest corner of the impenetrable veil in this direction[[vol. 1, page] 577 cyclic fall of the gods. should have selected a god against whose commandments jesus was the first

ii, 4, book of the dead and egyptian pantheon. both fohat and toum are addressed as the "great ones of the seven magic forces" who "conquer the serpent apap" or matter. no student of occultism, however, ought to be betrayed, by the usual phraseology used in the translations of hermetic works, into believing that the ancient egyptians or greeks spoke of, and referred, monk-like, at every moment in conversation, to a supreme being, god, the "one father and creator of all" etc, as found on every page of such translations. no such thing indeed; and those texts are not the original egyptian texts. they are greek compilations, the earliest of which does not go beyond the early period of neo-platonism. no hermetic[[footnote(s* an image expressing the succession of divine functions, the substituti

BLUE EQUINOX

taken as authentic. the instruction in the 8th thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this book is given to probationers, as the attainment of the knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is given to neophytes, as the grade of master of the temple is the next resting-place, and liber ccxx to the zelator, since that carries him to the highest of all possible grades. liber xxvii is given to the practicus, as in this book is the ultimate foundation of the highest theoretical qabalah, and lib

liber xi. liber nv. an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods of reducing the manifold consciousness to the unity. this course is specially adapted to facilitate the task proper to the grade of adeptus minor, the attainment of raja yoga and of the knowledge and conversation of the holy guardian angel. course viii liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber i. liber b vel magi. this is an account of the grade of magus, the highest grade which it is ever possible to manifest in any way whatever upon this plane. or so it is said by the mas

ahrimanes! blessed are ye unto the ages. 38. they shaped doubt as a sickle, and reaped the flowers of faith for their garlands. 39. they shaped ecstasy as a spear, and pierced the ancient dragon that sat upon the stagnant water. 40. then the fresh springs were unloosed, that the folk athirst might be at ease. 41. and again i was caught up into the presence of my lord adonai, and the knowledge and conversation of the holy one, the angel that guardeth me. 42. o holy exalted one, o self beyond self, o self- luminous image of the unimaginable naught, o my darling, my beautiful, come thou forth and follow me. 43. adonai, divine adonai, let adonai initiate refulgent dalliance! thus i concealed the name of her name that inspireth my rapture, the scent of whose body bewildereth the soul, the light

on seeing the frontispiece to liber jvgorvm he experienced a feeling of decided aversion to cutting his arm in the prescribed manner. but, said be .fear is failure and the forerunner of failure; and it will no doubt be best to undertake a week of this work so as to get used to it, after which i shall probably have no more trouble in this respect. he decided therefore to omit the word and from his conversation for that period. his record of this experiment is kept in detail2 and may prove interesting to other students; so i shall transcribe it in full. saturday, jan. 7th, 1911. vancouver, b. c. 4 p.m. have just received the equinox and am going to experiment with the control of speech by not using the word .and. for one week. may my lord adonai assist me. amen. sat. 7th, 12 midnight. althou

of speech by not using the word .and. for one week. may my lord adonai assist me. amen. sat. 7th, 12 midnight. although continually watchful, have had to chastise myself 15 times since 4 o.c. will try and make a better record to-morrow (i am certain that i have not missed cutting arm immediately after using the word) sun. 8th, 11:30 p.m. said prohibited word 2. before rising in morning. 1. during conversation. 3. during singing practice. 1. at tea. 1. in evening. 1. supper. total 9 2 the reader is asked to note that only a very few of very many practices are transcribed in this abridged record. this note is especially important, because a casual reader might be led to suppose that v.i.o. got a great deal for very little. on the contrary, he is the hardest worker of all the brethren, and we

re better left unsaid. monday, jan. 9th. bedtime. said word to-day for the first time at lunch. 1 at 1:20 p.m. lunch. 1 at 2:25 p.m. at office. 2 at 4 p.m (was careless enough to repeat a sentence containing it. give extra sharp cut. 1 at 5:10p.m. 1 at 5:30 p.m. total 6 i am glad this shows further improvement. i was working and taking at the office all the evening up to 10 o.c. and then had some conversation at home. tuesday, jan. 10th. 12:35 p.m. i am annoyed with myself, have been very careless. had a talk with a man this morning for about 7 minutes, and forgot all about concentration. however, i have more or less formed a habit of speaking in short sentences; so i don.t think i said the word more than twice. however am just going to give an extra cut in case, for being careless. 1 befo

0th. 12:35 p.m. i am annoyed with myself, have been very careless. had a talk with a man this morning for about 7 minutes, and forgot all about concentration. however, i have more or less formed a habit of speaking in short sentences; so i don.t think i said the word more than twice. however am just going to give an extra cut in case, for being careless. 1 before leaving home in morning. 2 during conversation (as above) 12:10 a.m. 1 during lunch (this only half sounded, but have recorded it) 1 at 7:45 p.m (arm begins to feel sore) 1 at 10:30 p.m (speaking too quickly to m. went to bed at 11:10 p.m. total 6 wednesday, jan. 11. 6:45 p.m. 1 at 9:50 a.m. at office. lunch 1 while talking to my brother c. hour 1 while talking to my wife. 12.1 o.c. 1 while talking to my barber. liber clxv 141 i c

in one hour. i evidently got flurried and lost control a bit (note the time when talking to my brother is doubtful, but have included it) i think i should here note that on saturday evening, sunday and monday i was quite aware of my task practically all the time; even when i made mistakes, they were in almost every case caused through trying too hard. probably, having got over a difficult bit of conversation successfully, i was seduced into the error. tuesday and to-day have been rather different. i have lapsed a little in vigilance, but attained a certain subconscious wariness. this makes conversation easier, but is not established enough to make me free from errors. in fact i am not sure if i am not getting more careless. 1 at 5:20 p.m. office. 1 at 8:30 p.m. to wife. 1 at 10:00 p.m. si

a soul-destroying, mind-fuddling practice. if indulged in, it will absolutely ruin all power of concentration. now here is your examination for the grade of zelator.9 (a) go through a door on which is engraved this figure and explain the figure in detail by means of your visions (b) invoke mercury and hod, and travel till you meet the unicorn mentioned in liber lxv, cap. iii, verse 2. report its conversation fully. 8 [this sort of thing is all wrong. it isn.t really meditation at all. you let your mind rove about, instead of pinning it down to a single, simple object. samadhi never occurs in such conditions..o.m] 9 [this examination is a subtle compliment, amounting almost to flattery. it is a much harder paper than would be set in most cases..o.m] the equinox 170 (c) discover by visions

quinox 170 (c) discover by visions the nature of the alchemical principles, sulphur, mercury, and salt. how do they differ from the 3 gunas, and the elements fire, water, air (d) give an account of the sign aquarius in the 4 worlds, assiah, yetzirah, briah, and atziluth (e) visit and describe fully the qliphoth of aries (f) visit lophiel and hismael, and report their appearance, mode of life, and conversation. observe. the a. a. work throughout is definite and directed. there is no room for a single loose thought (3) you must be perfectly stern and austere about the sanctity of the work. you wouldn.t allow your wife to come to the office and talk: you must make her respect your hour of work at home. here i foresee trouble: with rarest exceptions a woman objects to a man doing anything of w

ts of the order, endowment is welcome. 12. every brother shall show himself solicitous of the comfort and happiness of any brother who may be old, attending not only to all material wants, but to his amusement, so that his declining years may be made joyful. fifth house 13. every brother shall seek constantly to give pleasure to all brethren with whom he is acquainted, whether by entertainment or conversation, or in any other manner that may suggest itself. it will frequently and naturally arise that love itself springs up between members of the order, for that they have so many and so sacred interests in common. such love is peculiarly holy, and is to be encouraged. 14. all children of brethren are to be considered as children of the whole order, and to be protected and aided in every way

BOOK OF ENOCH

ere until the great judgment day, on which they will be judged, so that an end will be made of them. 19.2] and their wives, having led astray the angels of heaven, will become peaceful. 19.3] and i, enoch, alone saw the sight, the ends of everything; and no man has seen what i have seen. 8) the angels who keep watch (pages 35-37) here we are introduced to some of the watchers and then enoch has a conversation with them. at first they discuss the punishment of the runaways then the afterlife in general. the watchers may have provided some type of visual display since enoch describes what he sees. the description at 22.2 is strange but compelling. the story of cain and abel is mentioned at 22.7 and in the next section the story of adam and eve is mentioned, at 32.6. so, these stories must ha

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

so mote it be" all "so mote it be" all now sit and, if desired, individual goblets may be filled and a general repast enjoyed. this is a good time for talk and discussion; for advice and questioning. if it is an esbat and magick is to be done (see coming lessons, then this is a good time to discuss all aspects of what is to be done and how. if, however, there is no further business, then general conversation, with music and song and dance if you wish, may continue till it is decided to do the clearing of the temple. next lesson i will give you the four major sabbat rituals: samhain, imbolc, beltane and lughnasadh. now answer the examination questions for this lesson in appendix b *ale is a fermented liquor similar to beer. the principle is extracted from several sorts of grain, most commo

ruit and moves around the circle giving a fruit to each covener. at the giving there is an embrace and a kiss and the covener says: covener "i give thanks to the gods for this sign of a joyful harvest" priest ends by giving a fruit to the priestess then she, in turn, gives the last one to the priest. the bell is rung seven times. all then sit and enjoy their fruit. at this time there can be happy conversation. when all have eaten, the bell is rung three times and all stand again. priest "although the season of plenty draws to a close, yet are the gods ever with us. our lord watches over us, as does his lady" priestess "to the good seasons that have already passed" all "the lord and the lady give blessings" priest "to the beauty of autumn and to those friends we treasure" all "the lord and

a witch, or being interested in any aspect of the occult. the trick, then (if any trick is needed, seems to be in the manner in which the news is broken "guess what, frank. i'm a witch" is not the way. poor frank will choke on his popcorn then run for the hills. no, the best way is through education. start by waiting for an opportune time (when s/ he is in a mellow, talkative mood, then lead the conversation into the subject of the occult. the occult generally. rather than stating your interests, ask your partner what knowledge s/he has. if necessary, explain that the occult is a very much misunderstood field; that late-night movies and cheap novels are largely responsible for the multitude of misconceptions that abound. then say "take witchcraft for example. now what do you believe witch

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

supernatural informed black american popular culture, with the blues and literature as two important artistic products that manifested the influences of conjure in the twentieth century. black magic does not purport to be a definitive history of african american magic or religion; rather, it is a selective examination of key themes in african american religious history. it is my contribution to a conversation among students of black religion that provides a more nuanced view of "religion" and "magic" by tracing the elements of these two parallel and sometimes indistinguishable ideas. ultimately, the effacing of these categories may lead to a richer understanding of the myriad black magic page 8 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 9\

the beginning, conjure was disparaged by critics as incompatible with true religious piety. yet in most cases conjure appears to have operated as a counterpart to religious belief and practice. the following anecdote illustrates the complex relationship that existed between the two. shortly before the turn of the twentieth century, an amateur collector of negro spirituals and folklore recounted a conversation she had had with an unidentified black clergyman. according to the collector, the clergyman "one of the most scholarly and noted ministers of the colored race" admitted that even as a professed christian he had found himself sometimes "under the influences of voodooism" his term for africanderived spiritual practices. he explained that as a young pastor he had grown "completely discou

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

comprehend even those things which lay under my feet, and which i daily conversed with, much less that i should be born to the searching out and understanding of the secrets of nature, since in my opinion nature might everywhere find a more virtuous disciple, to whom to entrust her precious, though temporary and changeable, treasures. page 3 i found also that my bodily behaviour, and outward good conversation, and brotherly love towards my neighbour, was not duly purged and cleansed. moreover the tickling of the flesh manifested itself, whose affection was bent only to pomp and bravery, and worldly pride, and not to the good of mankind: and i was always contriving how by this art i might in a short time abundantly increase my profit and advantage, rear up stately palaces, make myself an ev

COSIMANO CHARLES ELEMENTARY PSIONICS

is impossible to say what. once you have worked on this for a while, go out into a crowd, any crowd will do. after all they are uncomfortably easy to find. now pick a victim, any victim will do. they are pretty easy to find to, just ask any mugger. once you have your mark (egad, i'm beginning to sound like a pickpocket) making sure that he or she is not distracted, like being involved in a heated conversation with a traffic cop, fix your gaze on the person, preferably from the rear. i know it works better if you can aim directly into the eyes, but there are some serious cultural problems with that sort of thing and so i advise you to shoot the person in the back. decide on the command you will give. fix your gaze and send out the energy, feeling the stuff of your etheric body expand and fl

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

rch council (in the period when british farming was destroyed and taken over by factory farming and the methods which have turned large areas of the british countryside into ecological deserts. he was good for pharmaceutical companies, though. lord rothschild was named in a book in 1994 as the 'fifth man' in the british spy scandal involving philby, maclean, burgess and blunt. 16 dr kitty little, conversation with the author, july 1995 17 captain a.h.m. ramsey, the nameless war (omni publications, london, 1952) plol. 18 see john howland snow's the case of tyler kent (the long house, connecticut, usa, 1946) 19 source: the bbc written archive centre 20 boston, october 30th 1940. public papers and addresses of franklin d. roosevelt (macmillan, new york, 1940 volume, p517 21 ibid (december 29t

his investigation was led by the house republican leader, gerald ford (cfr, bil, the 33rd degree freemason, member of the warren commission, and puppet of the rockefeller-morgan-harriman-mellon empires of the eastern establishment. when nixon was forced to resign over watergate, gerald ford became president. nixon was doomed after the release of the infamous 'smoking gun tape, the recording of a conversation between himself and his chief of staff, h.r. haldeman on june 23rd 1972, in which he discussed the hidden hand 283 ways to frustrate the watergate investigations. when bush heard the tape had been released, he was extremely disturbed. he knew that "the texans" mentioned on the tape was a reference to himself and his close associates, bill liedtke and robert mosbacher. in the woodward

staff, h.r. haldeman on june 23rd 1972, in which he discussed the hidden hand 283 ways to frustrate the watergate investigations. when bush heard the tape had been released, he was extremely disturbed. he knew that "the texans" mentioned on the tape was a reference to himself and his close associates, bill liedtke and robert mosbacher. in the woodward and bernstein book, final days, they report a conversation about bush's reaction between william timmons, the white house congressional liaison, and dean burch, a white house counsellor "dean, does bush know about the [smoking gun] transcript yet "yes "well, what did he do "he broke out into assholes and shit himself to death" but bush could breathe easy. he would not be exposed by the tape to the wider public. robert mosbacher survived unsca

is extremely important to the new world order, the real power in american intelligence circles is the national security agency (nsa, an organisation that keeps its head down while the cia does its dirty work. so while bush was head of the cia and even when he was president, he would be answerable to higher masters within the elite. in his book, the matrix, valdamar valerian reports the following conversation with a man claimed to be a cia operative "don't kid yourself..the cia is just a whipping boy. nsa are the ones with the hit teams. look into their records- you won't find a thing. look into their budget- you can't. the cia is just a figurehead, but as far as intelligence goes, the nsa's far superior to them- far in advance in the 'black arts. the cia gets blamed for what the nsa does

. they all want it short, incredibly superficial, and with each item full of either mockery, condemnation, instant judgements, the official line, and/or defence of the status quo. oh yes, and if you can get lots of tits and bums in there at every opportunity, so much the better, because women are only here to lust after. have i just described the content of a tabloid newspaper or the content of a conversation you will hear in almost any bar when 'the lads' get together? both. and that's the point. those thought patterns in the collective mind created the reality we call the media. tabloid newspapers reflect, and program, the thoughts of great tracts of humanity in an ever-downward spiral. the more our thoughts are programmed, the more open we become to even more severe programming. the med

subliminally, going absolutely crazy. then you say you need more power for the police and the military to 'solve' this 'problem. the television has become the greatest tool of mind manipulation and it starts with children only a few years old. some researchers believe children are especially susceptible to this form of programming. most people watch the television as if mesmerised by the screen. conversation is destroyed. instead of talking to people, we are talked at by the television set. our lives are conditioned by the themes and indoctrination pouring from the screen. we are told what is right and wrong, good and bad, success and failure, in and out. it is our resident hypnotist in the corner of the room. many people fall asleep in front of the television because their minds are bomb

rformance of a stage show and obtained the tickets from the box office in the normal way. as i walked up the stairs into the arena, i met a friend who was looking worried and bemused. what was the problem? seconds earlier she had heard a security guard say to someone that the security seats were in row s, numbers 25, 26, 27 and 28. i could understand why she was confused. she knew from an earlier conversation that the tickets i had for myself and another friend, ayem, were row s, numbers 25 and 26! what goes on? we went to the seats to see what would happen and as we sat down all the heads were turning to the back of the arena. someone was arriving, surrounded by 'heavies, amid an explosion of flashing cameras. my friend then came over and solved the mystery "it's jimmy carter" she said "w

DAVID ICKE CHILDREN OF THE MATRIX

olklore "fairies" later in the book.27 the anunnaki wars the sumerian tablets, according to translators like zecharia sitchin* tell of wars between anunnaki factions. the tablets say that the anunnaki leadership, like enlil* for some inexplicable reason, zecharia sitchin refuses to accept the existence of a serpent or reptilian race in the ancient world, despite the mountain of evidence. during a conversation with me in cancun, mexico, in 1998, he told me there was no evidence of such a race. later he leaned forward across the table and said "don't go there. as you can see, i took his advice. the unholy alliance 101 and enki, eventually gave much greater power to their children, who were assigned different parts of the world to rule and develop. nannar, the eldest son of enlil, ruled mesop

p..silence. everyone thinks south africa is now free and "independent. so you see that the "hidden hand" method is by far the most effective way of controlling people and dictating events. this exchange of overt for covert control has happened on every continent and this is how the anunnaki and their hybrid bloodlines manipulate the world today. sources 1 our haunted planet, p 144 2 frans kamp in conversation with the author 3 quoted in flying serpents and dragons, p 67 4 correspondence with the author 5 w. t. samsel in an article for the david icke website: concerning the reptilian agenda, http//www.50megs.com/davidicke/icke/magazine/vol7/agenda.html 6 flying serpents and dragons, pp 39 and 40 7 ibid, p 40 8 the return of the serpents of wisdom, pp 47 and 48 9 ibid, p 49 10 quoted from a

hristine fitzgerald knew nothing whatsoever of my then unpublished reptilian research, but a little way into serving the dragon: the present (i) 233 figure 34: an artist's impression of reptilians seen by the woman from burnham beeches during a "shape-shifting" experience. one is very similar to the darth maul character in star wars and this image was drawn long before that movie was produced our conversation she told me that diana called the windsors "the reptiles" and "the lizards. diana also used to say "they're not human" christine went on to tell me that the windsors were a reptilian hybrid bloodline and how they had treated diana in ways that were beyond the imagination. at the centre of this circle, she said, was the queen mother. christine told me that princess diana used to call t

all staying at the time diana was ritually murdered in paris. the royal family involved in human sacrifice was fantastic enough, but here again came the constantly repeated theme. she described how, during the rituals, these people shape-shift into reptiles. diane gould, head of the us organisation, mothers against ritual abuse, also confirms this theme. in a 242 children of the matrix telephone conversation about ritual abuse, diane asked me if i could explain why many of her clients reported that participants in their rituals had turned into reptiles. people might want to dismiss all this, but they should know that, while they close their eyes and their minds, children are being sacrificed all over the world this very day by the reptilian bloodlines- many thousands of them on the main r

: the present (2) 259 "human" in the usual sense. they have a strange aura around them and, many people have reported, they can suddenly "disappear. i remember seeing a garage owner and ufo investigator telling his story on a tv programme about men in black or "mibs. they turned up out of nowhere without a vehicle and yet his garage was in the middle of the countryside, all by itself. after their conversation, they just as quickly vanished and it was impossible for them to do so under normal circumstances because you could see for miles in all directions. the men in black are named after their dark clothing, mostly business or "agent" suits, and their dark glasses. this attire has all the signs of these beings needing protection from the sun- a classic trait of the reptilians and greys. th

DAVID ICKE THE BIGGEST SECRET

s the target of journalists, has shown me very clearly how remarkably few brain cellsyou need to do the job. every day on television stations all over the world, journalists andcorrespondents give their viewers the official version of the event they are reporting.white house sources say this, the prime minister says that, the fbi say the other. inall my time in journalism i cannot recall a single conversation in a newsroom that didntreflect the official version of life and the world. most journalists are not manipulating, theyare simply stunningly uninformed and often incredibly arrogant. they believe that ifanything of magnitude was going on they would know about it because they arejournalists. in truth they are the last to know. arrogance and naivete, the mentalcombination that produces

unning, too. judging from theclose proximity of the dogs barks, i had not gone far when they were turned lose. the fivebarking dogs caught me right away and surrounded me. kelly screamed as one snappedat her leg and i automatically slapped at its face. i was convinced that the dogs were goingto tear us up by the time bush and clinton walked into the clearing. they seemed to beengaged in a serious conversation until bush looked up and smiled.shes mine, he claimed (referring to kelly. but then, she always has been. let go.as i walked passed clinton, who was deep in thought, he mumbled i thought youd befucking a dog or something. we walked the short way back in silence with334clinton veering off to the right as bush directed me toward the two helicopters. the door ofthe helicopter next to me

rton.28 diana and charles separated in 1992and divorced on august 28th 1996. almost exactly a year later she was dead.diana lived in apartments at kensington palace or kp as she called it. princemichael of kent, the grand master of english freemasonry, has his home there, also.the brotherhood-windsor machine attempted to destroy dianas credibility and publicesteem. a tape of an intimate telephone conversation between her and the car dealer,james gilbey, was released through the media in 1992. on the tape diana said thatcharles was a real torture. she told gilbey: ill go out and conquer the world, do mybit in the way i know how and leave him behind.but despite, perhaps because of, the efforts to discredit her, dianas popularitycontinued and grew. her unique combination of a big heart, a glo

DAVIDSON DAN SHAPE POWER

r. j. d. nelson of the university of wyoming. from the limited information we have concerning how it was done, the pyramid shape is made of soldered copper sheet, possibly with a crystal placed at the apex. a tesia coil is placed so that electrical emission occurs at the 2/3's power point of the pyramid. we do not know the voltage, though we think it is approximately 200,000 volts. during a phone conversation with dean hardy on may 21, 1996, he said they did the experiment later with much smaller tesia coils on the order of 50 kv and smaller pyramids and the results were the same. dean thinks that the pyramid is supported by acrylic columns. arylic columns would help to insulate the copper pyramid from the ground and further intensify the energy emissions. also note that this photo was tak

DEITUS

s are often called olympic spirits. these include lunar, mercurial, venereal, solar, martial, jovial, and sanguine spirits. traditionally, all spirits may be invoked or summoned to appearance by the magician using certain formulas of invocation or evocation. magicians of the middle ages would fast for many days and go without sleep or rest. they would also abstain from sexual intercourse and idle conversation in order to focus all of their attention on their magical art. they would pray to god fervently for the power to command the spirits and would then summon or invoke the spirits with threats and warnings to appear peacefully and affably ready to serve the whim of the magician. the grimoires warn that the magician dare not leave the circle of protection without discharging the spirit or

DEMONIC BIBLE

d proclaimed the word xeper, by which the sorcerer may "become" and ultimately attain his true will and the realization of his "higher self. without thelema, xeper could never have been, for it is by thelema that xeper is possible. xeper is the egyptian word which means "to become. in this context, it means the achievement of one's higher self (what in abramelin magic is called the "knowledge and conversation of your holy guardian angel) many "aeon strengthening" words were also spoken during the aeon of set. magus lewis conceptualized the cycle by which one "became" and declared it in the word remanifest. magus flowers conceptualized the unknown, the hidden, and declared it in the word runa. as a traveler might walk for days and never reach the horizon, runa is that horizon. as a traveler

DIABOLUS

ly at hand to such as trust in me and call upon me in time of need, neither is there any place void of me where i am not present. kitab el-jelwa therein is perhaps one of the most significant representations of shaitan in the form of the inner guide, holy guardian angel or daemon/genius which is attainable through magick. that the imagination holds keys to self-creation so does it hold the key to conversation of the holy guardian angel, the luciferian spirit which guides and which is considered our true self. it can be called a true self or higher self as this is the daemonic aspect of the mind, the gift of the black light as iblis gave humanity is inherent in our higher self, thus the imagination is a helper and beneficial ability that humanity must choose to master. all actions and deeds

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

nd. they bear teachings, warnings, and messages of all kinds from heaven to earth, and carry out the orders of god. each angel is under the command of a superior, known as an archangel (q.v. angel (holy guardian (h.g.a: an expression meaning your higher self. to some practitioners, a more knowledgeable non-physical entity. contacting your holy guardian angel [h.g.a] is known as "the knowledge and conversation of your holy guardian angel" establishing this relationship is considered to be the same as achieving enlightenment or cosmic consciousness. the principle work of an "adeptus minor" in the hermetic order of the golden dawn. apport: from the french meaning "to bring. in spiritism (q.v, any object brought to a seance by a spirit (q.v) or entity from the spirit world or the astral plane

eat voice" however, the practitioner should still cause themselves and the universe to vibrate as if saying the word(s) out loud. great work: the spiritual work of the initiate. the initiate's process he/she uses to obtain his/her ultimate goal. surmounting self with magickal methods to obtain the supreme mystical union of self to divinity. the work of an adept. the obtaining of the knowledge and conversation with the holy guardian angel (q.v. grey magick: the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical good to yourself or others, and is done either consciously or unconsciously. grimoire: in french "grammar. a text o

le ceremonial magick (q.v) requires a group of people to perform. magick, sex: the ability to use the powerful energies raised during sexual activity for magickal purposes. magick, white: the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of obtaining the knowledge and conversation of your holy guardian angel (q.v. also known as experiential mysticism. magickal catharsis: the release of magickal potency at the climax of a ritual or ceremony. it is usually accompanied by an emotional release, and in some forms of magick by physical climax. the catharsis of greek tragedy was no more than a pale echo of the original magickal catharsis of the greek eulusian mysterie

he indigenous european magick of ancient times. it's range is roughly coequal with that of christianity. the kabbalah is said to be the heart of modern western occultism. white magick: 1) the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of obtaining the knowledge and conversation of your holy guardian angel (q.v. also known as experiential mysticism. 2) in low magick (q.v, magick (q.v) that is generally worked for good purposes or that involves benevolent actions, agents, or entities. whiplash, astral: the result of your astral body and consciousness being suddenly drawn back into the physical body by a either disturbance near the physical body or an unpleasan

DION FORTUNE MYSTICAL QABALA

onsciousness. this is a normal function of the subconscious mind, and it is very important that it should be thoroughly understood, for misconceptions on this point give rise to very serious problems and may even lead to mental unbalance. 33. those who are familiar with qabalistic terminology know that the first of the greater initiations is said to consist of the power to enjoy the knowledge and conversation of our holy guardian angel; this holy guardian angel, be it remembered, is really our own higher self. it is the prime characteristic of this higher mode of mentation that it consists neither in voices nor visions, but is pure consciousness; it is an intensification of awareness, and from this quickening of the mind comes a peculiar power of insight and penetration which is of the nat

DION FORTUNE PSYCHIC SELF DEFENSE

long the dream lasts i cannot tell. when i wakeup, however, i have great difficulty in moving for some time; but gradually i regain the power to move about, and after a lot of stinging sensation in the limbs i get up, usually feeling very tired and unrefreshed, but sometimes i feel none the worse for the strange experience. but it is under mining my health and happiness, and it cannot be good" in conversation she amplified the statements in her letter, and said that during the experiences described, someone, she thought it was her fiance, was trying to prevent her from getting back into her body again after these nocturnal expeditions. the case was entirely cleared up in one week by means of telepathic treatment. the notes on the manner in which the work was done are of considerable intere

through the demonic aspect of a sphere, the matter is on an entirely different footing. very few people care to offer themselves for the manifestation of such a force as asmodeus. i do not believe that there is any reliable device for invoking the devils without being obsessed by them save the method of abramelin, which involves six months' preparation and is only operated after the knowledge and conversation of the holy guardian angel have been attained. the edge of the abyss is well fenced. it is not possible to fire a gnn and avoid the recoil. having invoked and concentrated his force, our sorcerer has next to consider his target. he has to get into astral contact with his victim. in order to do this, he must form a rapport, not quite as easy as might be imagined. first he has to find h

DONALDTYSON VAMPIRES

ility to control others mentally or to see in the dark. the second type of true vampire is also a living human being, but one who sucks vital energy from others rather than physical blood. this class is known as the psychic vampire. often these individuals are completely unaware of the effect their presence has on others. when they enter a crowded room, the vitality drains from those around them. conversation quiets. laughter ceases. a dark shadow seems to grip the heart. the psychic vampire may be animated and laughing all the while, but the happiness of others drains away. usually this type of vampiric personality fixes itself on one person, or a small group, and feeds upon the life force of its victims until its victims are little more than hollow shells. vampirized individuals lose hop

ELLIS LOW TWELVE 1907

dulge himself. when i declined, he added "i am glad to see it; intoxicants are an unmixed evil. i was once a hard drinker, but for ten years have not tasted a drop, and shall never do so, unless it be in dire necessity and to save my life" naturally i was full of curiosity concerning this remarkable man, but did not feel free to question him. he must have known of my feeling, for in the course of conversation he told me considerable about himself "i have an indian name" said he "which was given me by the chippewas. it is `el-tin-wa' and means `pale brother' of course, i never use it among my own people, though i was strongly tempted to send it in last night to the lodge, instead of that which i received from my parents "you have spent a good deal of time among the indians "yes; i ran away

emem= ber that terrible night. i say terrible night because the impending danger of riot, murder and burning of the city was feared by every one who understood the condition of affairs. the wise and prudent management and strict dis130 a typical lodge cipline of the federal officers prevented what might have been a calamity of most serious consequences. a few years ago in washington city i was in conversation with a member of congress from the state of iowa. learning that i was from raleigh, he told me that he came here with the federal troops in 1865, and asked me many questions about the city and some of our citizens with whom he became acquainted, and related several incidents that occurred while here. among them (which he told in a jocular manner) was that of two young brother masons w

e man of god had learned itthough it is not certain he was aware of the facthe nodded his head "have you any objections to our remaining in session until our regular hour of adjournment" gently asked the bishop, amid the profound hush of the place "when is that" asked the ranger in turn. the bishop coolly drew out his watch and looked at it "a little more than an hour" he replied, as if holding a conversation with one of the brethren on the floor "all right; go ahead. i'll see you later" i never heard how ben straightened out matters with .the clamorous crowd that had gathered outside, all eager to ben mcculloch, the texan ranger, and bishop janes of the m. e. church ben" if any one so much as says a mean word to you, i'll knock his head off" bishop.-tut, tut, brother ben" tried by fire 1

mountains into the valley where we had halted. they were dressed in the coarse but picturesque costume of mountaineers, and presented to our inexperienced eyes the appearance of a troop of brigands. we regarded their movements with suspicion, and were ready at a moment's warning to engage them in hostile combat. all but one of them rode on without deigning to notice us. he stopped and engaged in conversation with those of our own men who were occupied in yoking our oxen. i was at a little distance, and at the moment was engaged, on the summit of the rocky mountains 1 79 in adjusting the cincho of my saddle, when i heard him make the inquiry "whose train is this" to which he received the reply "nobody's; we own the wagons among ourselves "where are you from "from minnesota "how many men we

s that he might find her grave and be able to carry the remains to his home in england. while relating his affecting story the englishman did not notice that the tyler was excused for a brief while, and that all the brethren showed a peculiar interest in his words. recess was declared shortly after. a group gathered around the visitor and feelingly expressed their sympathy. he was in the midst of conversation, when suddenly a young woman was ushered into the lodge room, looked wildly round for a moment and then rushed to the astounded visitor, exclaiming "my father 1 my father 1" before he could rally from his bewilderment, her arms were round his neck and she was sobbing with joy. then he recognized her as indeed his lost ruth, and every eye in the room was filled with tears at the touchi

zed his mistake, when he yielded and got into the carriage as quietly as did the other members of the party. whitney accompanied the coach from canandaigua. the sheriff joined the party at wright's corners and they drove to youngstown, where they called upon colonel william king, an officer of the war of 18 12. from this point we quote "king and bruce got into the carriage together and had a long conversation with morgan. the whole transaction was gone over and morgan gave his assent and concurrence therewith "on arriving near the fort, the driver (not a mason) was dismissed and the coach sent back. the ferryboat was ready and the party went immediately on board. it was rowed by elisha adams nearly opposite the fort and about a mile from the canadian village of niagara. leaving morgan in t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ven, then a pause, and immediately the sound of writing was audible to every one, a scratching sound interrupted by the tap of the pencil, which indicated, as we afterwards found, that the t s were being crossed and the i s dotted. the slate was then exposed, and the words written were in answer to the question which had been put by omega as to whether he had psychic power or not. i pass over the conversation that ensued on the subject, and go on to the next phenomenon. to satisfy myself that the trick was not done by means australia encyclopedia of occultism& parapsychology. 5th ed. 122 of sympathetic writing on the slate, i had ten minutes previously purchased a slate from a shop in bourke street, containing three leaves, and shutting up book fashion. this i produced, and slade readily r

and compared her visions with those of other more orthodox ecstatics. telka, patience worth s poem of sixty to seventy thousand words in an anglo-saxon language, was dictated through pearl curran as rapidly as it could be written down by a secretary, and the medium was so independent of that which came through her that she was free to smoke a cigarette, to interrupt herself by taking part in the conversation of those present, or go into the next room to answer the telephone. the whole poem, a masterpiece, took a total of 35 hours. medium florence morse was not only conscious of her inspirational delivery but one of her controls, who had a fund of dry humor, frequently kept her amused by his remarks on some feature of the proceedings, especially when it was a case of answering questions. t

et her daughter out of the house. without mentioning why, on january 18, mariette went into the garden and began praying before the figure, who was enveloped in light. her father came out but could see nothing. then, with a friend who was still a practicing catholic, he followed his daughter to a nearby stream where the virgin told her that she was setting the stream aside for her use. in a later conversation with the local priest, she described the virgin as being dressed in white with a blue girdle around her waist. her left foot was bare and rested on a golden rose. she had a rosary in her hand. at the third apparition the following night, the virgin described herself as the virgin of the poor. again she beckoned for mariette to follow her to the stream and reiterated its new use and th

ishment: this upsets the philosophy of fifty years. when brewster replied that he had not been allowed to look under the table, both cox and the well-known author t. a. trollope (brother of novelist anthony trollope) also present at the ealing seance, contradicted him. yet another statement, one by benjamin coleman, quoting sir david brewster s admission of the reality of the phenomena in private conversation, was published. brewster replied in an angry tone, gave a description of the sitting, and declared: rather than believe that spirits made the noise, i will conjecture that the raps were produced by mr. home s toes, and rather than believe that spirits raised the table, i will conjecture that it was done by the agency of mr. home s feet, which were always below it. he further said that

things were produced neither lord brougham nor i could say, but i conjecture that they may be produced by machinery attached to the lower extremities of mr. home. throughout this passionate controversy lord brougham preserved an inflexible silence. brewster never appealed to him. d. d. home, on the other hand, challenged lord brougham s testimony. this was half promised but not given. however, a conversation is recorded by cox in his book the mechanism of man (1876, in which he claimed that lord brougham stated to him: we were both perfectly satisfied at the time that it was no trick, and that some unknown power was in action. i said well, brewster, what do you think of it? and he said only there are more things in heaven and earth, horatio, than are dreamt of in our philosophy. lord brou

bridging heaven and earth bridging heaven and earth is national new age television talk show that originates from the community access television station in santa barbara, california. beginning as a local broadcast, it drew attention for the quality of its production and its ability to attract numerous national new age leaders and personalities. bridging heaven and earth began in 1995 following a conversation in which allen silberhartz (1947, his girlfriend wistancia, and others who identified with new age spirituality decided to create a television show that would offer an alternative to the common format being adopted by most national talk shows. it was felt that these shows tended to focus upon negative realities and the lowest side of human nature. they decided to create a show that wo

of his ability as a fighter. after high school he joined the marines and was assigned to an intelligence unit in cambodia and laos. for a time he worked as an assassin. after his tour of duty, he retured to aiken, south carolina, where he entered into several business ventures. brinkley s life changed on september 17, 1975, when a bolt of lightning struck the telephone line as he was engaged in a conversation. he was electrocuted. his wife, sandy, called an emergency unit, but on the way to the hospital, he was pronounced dead. he revived some 28 minutes later in the morgue. as he later recounts the story, he was initially thrown out of his body by the electrical jolt and saw the arrival of the cpr unit and their attempts to revive him in what was a classic out-of-the-body travel experienc

collected for that purpose. palermo rang with the affair, but balsamo managed to escape to messina, where he adopted the title count cagliostro. it was in this town where he first met with the mysterious althotas. he was walking one day in the vicinity of the harbor when he encountered a person of singular dress and countenance. attracted by his appearance, cagliostro saluted him, and after some conversation the stranger offered to tell the pseudo count the story of his past and to reveal what was actually passing in his mind at that moment. cagliostro was interested and made arrangements to visit the stranger. cagliostro duly appeared and was led along a narrow passage lit by a single lamp in a niche of the wall. at the end was a spacious apartment illuminated by wax candles and furnishe

n t necessary, including the a.r.e. sources: association for research and enlightenment. http/ www.are-cayce.com. april 11, 2000. redwood, daniel. a daniel redwood interview with charles thomas cayce, 1995. available at: http/ www.drredwood.com/interviews/cayce/html. april 11, 2000. smith, a. robert. hugh lynn cayce: about my father s business. norfolk, va: the donning co, 1988. zuromski, paul. a conversation with charles thomas cayce. psychic guide (september.november 1984: 14.19. cayce, edgar (1877.1945) outstanding american psychic and founder of the association for research and enlightenment (are. cayce was born on march 18, 1877, in hopkinsville, kentucky, the son of businessman. he grew up in rural kentucky and received only a limited formal education. he was a member of the christia

7. in his book he claimed to have had interesting adventures with demons and practitioners of black magic. the following excerpt from his autobiography gives a vivid account of one such experience: it happened, through a variety of odd accidents, that i made acquaintance with a sicilian priest, who was a man of genius, and well versed in the latin and greek authors. happening one day to have some conversation with him, when the subject turned on the subject of necromancy, i, who had a great cazotte, jacques encyclopedia of occultism& parapsychology. 5th ed. 258 desire to know something of the matter, told him, that i had all my life felt a curiosity to be acquainted with the mysteries of this art. the priest made answer, that the man must be of a resolute and steady temper who enters upon

d latin: he redoubled his persuasions, assuring me, that the knowledge of the latin language was by no means material. he added, that he could have latin scholars enough, if he had thought it worth while to look out for them; but that he could never have met with a partner of resolution and intrepidity equal to mine, and that i should by all means follow his advice. whilst we were engaged in this conversation, we arrived at our respective homes, and all that night dreamt of nothing but devils. cellini died in february, 1571, in florence. sources: cellini, benvenuto. autobiography. new york: dodd, mead, 1961. pope-hennessy, john wyndham. cellini. new york: abbeville press, 1985. symonds, j. a. the life of benvenuto cellini. 2 vols. london, 1888. encyclopedia of occultism& parapsychology. 5t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ance, found the man and said that he was alive in a foreign country, busy gathering seeds from small shrubs about three feet high. she asked to be awakened since she was afraid of wild beasts. a. m. lucas returned a few days afterward with the mother of the vanished man. maginot correctly described the man s appearance and the history of his disappearance. she was asked to speak to the man, and a conversation ensued. get him to tell you the name of the country where you see him, says the record. he will not answer. tell him that his good mother, for whom he had a great affection, is with you, and asks for news of him. oh, at the mention of his mother he turned around and said to me my mother, i shall not die without seeing her again. comfort her, and tell her that i always think of her. i

s on a table. the medium was bound throughout the performance. it lasted 22 counted minutes in bright sunlight. alfred vout peters claimed to have seen in a seance with cecil husk the materialization of a living friend who was at the time asleep in his home. horace leaf reported (light, january 29, 1932) on the materialization of the head, shoulders, and arm of a relative living 400 miles away. a conversation was carried on for several minutes on matters thoroughly appropriate, before the head bid him goodbye and vanished. colley noticed some unique feature of the mysterious spirit entity mahedi. the phantom could not speak english, so colley had to use signs to make him understand that he wanted him to write. he looked puzzled at the lead pencil. when he was shown how to use it, he held i

such interpenetration is not generally admitted. the outstanding medium d. d. home denied its possibility, and his controls declared that fissures or cracks are necessary to permit the passage of a solid body through another. sir william crookes stated in notes of an enquiry into the phenomena called spiritual (quarterly journal of science, january 1894: after several phenomena had occurred, the conversation turned upon some circumstances which seemed only explicable on the assumption that matter had actually passed through a solid substance. thereupon a message was given by means of the alphabet: it [is] impossible for matter to pass through matter, but we will show you what we can do. we waited in silence. presently a luminous appearance was seen hovering over the bouquet of flowers, an

s had written in 1891 and left in the care of sir oliver lodge for such a test. however, when the letter was opened in 1904 the contents were found to be entirely different. in 1907, eleanor sidgwick obtained good identity proofs through leonora piper. on her behalf, verrall asked some questions to which she did not know that answer and received correct replies as regards the contents of the last conversation that had taken place between mrs. sidgwick and myers. many other impressive indications of his surviving self were found in cross-correspondences, especially during piper s second visit to england in 1906.07. the whole system of crosscorrespondences appears to have been elaborated by him, and the wealth of classical knowledge displayed in the connected fragments given by several mediu

es of burial. without going to experts in maori lore, who have many and varied theories to set forth, a preferable course is to discover what the average maori of to-day thinks and believes respecting the strange powers and influences he deems are at work in the world around him. a maori of this type.who can read and write, is under 40 years of age, and fairly intelligent.was drawn into a lengthy conversation with the writer. he believed, magistrates notwithstanding, that tohungas, somehow, had far more power than ordinary men. he did not think they got that power from the tiapo (the devil; they just were able to make themselves masters of men and many things in the world. there are many degrees of tohungaism. an ordinary man or woman was powerless against a tohunga, but one tohunga could

nother, but for the most part they addressed themselves to me, these speeches were in general short, and never contained anything disagreeable. intelligent and respected friends often appeared to me, who endeavoured to console me in my grief, which still left deep traces on my mind. this speaking i heard most frequently when i was alone; though i sometimes heard it in company, intermixed with the conversation of real per- nicol, j(ohn) fraser encyclopedia of occultism& parapsychology. 5th ed. 1120 sons; frequently in single phrases only, but sometimes even in connected discourse. though at this time i enjoyed rather a good state of health both in body and mind, and had become so very familiar with these phantasms, that at last they did not excite the least disagreeable emotion, but on the

possessed by spirits, frequently met with in isolated cases, appeared at certain periods in epidemic form. such an epidemic broke out in brandenburg, and in holland and italy in the sixteenth century, especially in the convents. in 1350.60 it attacked the convent of st. brigitta, in xanthen, a convent near cologne, and others. the nuns declared that they were visited by the devil, and had carnal conversation with him. these and other possessed wretches were sometimes thrown into dungeons, sometimes burnt. the convent of the ursulines at aix was the scene of such a drama (1609.11) where two possessed nuns, tormented by all kinds of apparitions, accused a priest of witchcraft on which charge he was burnt to death [see urbain grandier. the famous case of the nuns of loudun (1632.39) led to a

ong of birds. for the romans, it became a part of their national religion and had a distinct priesthood. the practice was also popular among the spanish people, the amoganenses. orton a spirit alluded to by the historian, jean froissart (1338.ca. 1410) as the familiar of the lord of corasse. according to legend a clerk whom his lordship had wronged had the spirit torment his superior, but through conversation the lord of corasse won the spirit over and orton became his familiar. nightly orton would shake his pillow and waken him to tell him the news of the world. froissart wrote: so orton continued to serve the lord of corasse for a long time. i do not know whether he had more than one master, but, every week, at night, twice or thrice, he visited his master, and related to him the events

ue being somewhat limited) until randles called attention to such experiences as a common element in some types of ufo encounters. folklorist peter m. rojcewicz recounted such an experience in 1980 while working on his ph.d. dissertation, which happened to be on ufos. while working in the library, he had a strange encounter with a man who approached the table at which he worked and engaged him in conversation. as they talked on the subject of his dissertation, the man suddenly shouted accusingly, flying saucers are the most important fact of the century, and you are not interested? shortly thereafter he left. rojcewicz was relieved at his departure, thinking the man disturbed. however, as he tried to return to his work, he had a feeling that all was not right. unable to stay seated, he wan

ng was succeeded by involuntary movements of the hands and a fit of long-continued and apparently causeless sobbing. then, in the presence of a member of her family she encyclopedia of occultism& parapsychology. 5th ed. personation 1201 became, in her own belief, possessed by the spirit of c. d, personating his words and gestures and speaking in his character. after this date she continually held conversation, as she believes, with c. d. s spirit; he sometimes speaking aloud through her mouth, sometimes conversing with her in the inner voice. occasionally he wrote messages through her hand, and i have the testimony of a member of her family that the writing so produced resembled that of c. d. occasionally also, a. b. had visions in which she claimed to see c. d. and what he was doing at th

owers. however, phoenix was later demonstrated to have been a clever fraud. lord charles hope of the society for psychical research invited neville whymant, a professor of oriental literature and philosophy, to join him for a sitting with phoenix in glasgow and later in london. in the first glasgow sitting, the voice of an indian attempted to speak in a variety of persian. in the second sitting a conversation of real import was being worked up in italian but the control s power failed too soon. modern greek was also heard. the persian voice reappeared and was a little more explicit than on the previous occasion. finally, a chinese voice, that of a scribe or commentator apparently, also spoke and something was said in japanese. hope said of the glasgow sittings, although the glasgow sitting

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

in all ways except for an unusually broad forehead, stepped out of the vehicle. the occupant, who indicated that he was from mars, spoke in a friendly fashion, saying that he had earlier visited venus and the moon. he asked if earthlings would soon visit the latter world, and when allingham replied yes, the martian acted concerned. he wanted to know if a war would soon erupt on earth. after this conversation, which occurred mostly by gestures, the martian reentered his craft and flew away, though not before allingham had photographed him (from the back) and his ship. the book asserted that a man named james duncan had witnessed the entire encounter. a year earlier george adamski had published his account of a meeting with the venusian orthon in the southern california desert. allingham s

a scow (spaceship) from the idyllic planet clarion, on the other side of the moon, in the early morning hours of july 28, 1952, in the nevada desert. when male crew members ushered him inside the craft, parked in an area known locally as mormon mesa, bethurum saw aura rhanes for the first time. she was small, had an olive complexion, and wore a black and red beret. the two engaged in an extended conversation, during which they asked each other about their respective worlds. the spacewoman spoke, bethurum would write, in a swinging, rhythmic tone of voice (bethurum, 1954. when daylight came, bethurum was asked to leave, but they were to meet again. there were eleven meetings between july and november alone. only on the occasion of the third meeting, on august 18, did she reveal her name. o

ogists were confronting a new level of confrontation and contact between humans and ufo beings. in 1965, under hypnosis conducted by a boston psychiatrist, a new hampshire couple, barney and betty hill, turned a consciously recalled ce3 (an observation of figures aboard a hovering ufo one night in september 1961) into an onboard experience, including medical examination by gray-skinned aliens and conversation with the ship s captain. all of this took place during a two-hour period of which the hills had no conscious memory and for which they had never been able to account; to them it had always been a puzzling period of seemingly inexplicable amnesia. missing time, hypnotic regressions, gray aliens, and medical examinations would play large roles in the emerging abduction phenomenon. 66 cl

a fence. three other men observed the peculiar occurrence. as late as the early 1990s, fifteenyear- old brian collins, vacationing with his parents in the aran islands off west donegal, was taking an early morning walk when he spotted two men fishing in the sea from an overlooking bank. three and a half feet tall, dressed in green, and wearing brown boots, they were engaged in a laugh-punctuated conversation in gaelic. apparently aware of his presence, they jumped off the bank and were gone. as he looked for them, the youth found a pipe that he thought was one of theirs. he put it in a locked drawer, from which it subsequently disappeared. he saw the beings again, and this time he tried to photograph and tape-record them, but nothing of them developed on either film or tape. a series of s

g as the woman s hair, lay on the ground, also working a fan. until hopkins stepped forward, the couple did not know they were being observed. the man leaped to his feet, and the woman threw herself into his arms. as hopkins tried to assure them of his good intentions, they glared back at him, clearly unable to understand what he was saying. in time, however, the tension dissipated, and a kind of conversation, mostly involving gestures, ensued. when he inquired about their place of origin, they pointed upwards, pronouncing a word which, to my imagination, sounded like mars. they studied him with great curiosity. they felt of my clothing, looked at my gray hair with surprise and examined my watch with the greatest wonder. after he was given a tour of the interior, the ship flew away with th

for four nights in september 1961, david paladin s son claimed that somebody named itan was coming into his bedroom and taking him away in a big sky car. though at first paladin dismissed this as a child s fantasy, a neighbor claimed that he had seen a tall, thin man walking the boy toward a waiting flying saucer. that november itan came into paladin s own bedroom and engaged him in a telepathic conversation. he and his people, the kantarians, lived on a planet in another dimension. they do not interfere directly in human affairs, but they have contacted certain human beings in the hope that they could gently push the human race in a more mature, positive direction. they had been observing humans since the beginning of homo sapiens and had even left a genetic imprint in some humans. palad

on fore ve r (keel, 1969. though dismissed by some as a crank, keel has been an influential theorist in some ufological and fortean circles. his critics have charged him with careless writing and credulity, but his admirers prefer to think of him as a bold, even outrageous, iconoclast. see also: contactees; men in black; mothman; ultraterrestrials further reading chorvinsky, mark, 1990. cryptozoo conversation with john a. keel. strange magazine 5: 35 40. clark, jerome, 1997. spacemen, demons, and con- spiracies: the evolution of ufo hypotheses. mount rainier, md: fund for ufo research. keel, john a, 1970. ufos: operation trojan horse. new york: g. p. putnam s sons, 1971. our haunted planet. greenwich, ct: fawcett publications, 1975. the eighth tower. new york: saturday review press/e. p. d

s. on another occasion this being or one much like it showed up briefly on the television screen while she was surfing channels. the following year, one appeared for about five minutes before disappearing without communicating. one day in july 1998, she lay down to rest when instantly she found herself transported to an underground kingdom. the ruler, who was standing in front of her, initiated a conversation, during which he told her that originally the reptilian race had been dinosaurs. over time they evolved into smaller creatures, though their eating habits they were herbivores had not changed. now they wanted to return to the surface( top side, he called it) and reclaim their rightful roles as rulers of earth. joy explained that no single individual rules the surface, that there are m

ooked normal and were friendly. it was only later that rowe realized that they had said something to him that they could not have known about an earlier trip he had taken to see bethurum. rowe wondered if they had been space people, and soon a mental message confirmed that they had been. the message was from the young woman, whom he would call the lady of pluto. in a 1958 book, rowe recounted the conversation that followed. the lady of pluto told him that contact with space people would radically alter earthling science and humankind s beliefs on a range of issues. she also said that earthwomen would be more receptive than earthmen, that by the time the open contact occurred, women would hold positions of authority in business and government. their influence would ensure that the changes t

positions of authority in business and government. their influence would ensure that the changes took place without undue conflict and destruction. she promised that in time, when he was ready, he would be permitted to board a spacecraft. mental communication with various space people continued over the next months. eventually, a spaceman came to rowe s house late one evening. the two had a short conversation via telepathy before the extraterrestrial disappeared into the night. soon rowe was regularly seeing flying-saucer people. a week after the first meeting, the same space brother and a companion reappeared at his door. he invited them in for a conversation about cosmic and philosophical issues. according to rowe, they were fine looking men, with smooth, dark sun-tan complexions, and da

oth, while the temperature rises to seventy-four degrees. soon the two men spot three flying saucers with swastika insignias (perhaps not coincidentally, shoush s group held that the inner-earthers, a teutonic race known as the arianni, favor the swastika. the saucers take control of byrd s plane and lead it to a city pulsating with rainbow hues of color. there they meet the arianni and engage in conversation with an aged, wise man known as the master. the master warns that human beings are insufficiently advanced to be fooling with something as dangerous as atomic energy. the diary s last entry, supposedly written shortly before byrd s death in 1957, says, i have faithfully kept this matter secret as directed all these years. it has been completely against my values of moral right. though

FAUST

here too must they go out. the first is free, the second s slaves are we. faust does hell itself have its laws then? that s fine! a compact in that case might be concluded safely with you gentlemen? mephistopheles what s promised, you ll enjoy with naught subtracted, with naught unduly snipped off or exacted. but that needs more than such a brief consideration and we ll discuss it soon in further conversation. but now, most earnestly i pray, for this time let me go away. faust one moment longer do remain; tell me at last some pleasant news. mephistopheles let me go now, i ll soon be back again; then you may question as you choose. faust i ve never set a snare for you; you walked, yourself, into this net tonight. let him who holds the devil hold him tight! he ll not so soon catch him anew

that is the maid! the man is he! to the beasts. it seems the dame is not at home with you. the beasts to a rollicking crew out she flew by the chimney-flue! mephistopheles how long is it her wont to roam from here? the beasts as long as it takes to warm a paw. mephistopheles [to faust. how do you think the dainty beasts appear? faust absurd as anyone i ever saw. mephistopheles i say, this kind of conversation i carry on with greatest delectation. to the beasts. accursed puppets! come and tell, what are you querling in that stuff? the beasts a beggars soup that s watered well. mephistopheles then you ve a public large enough. the male ape [sidles up to mephistopheles and fawns on him. oh, do throw the dice, make me rich in a trice, and do let it win me! it all is so bad, if money i had, goo

ntimentalists as well as enthusiasts. in the throng of competitors of all kinds no one allows another to begin a speech. one slips past with a few words. satirist. know ye what my soul as poet chiefly would delight and cheer? sing and say, if i dared do it, that which none would like to hear. the poets of night and churchyards excuse themselves, because they are just engaged in a most interesting conversation with newly-arisen vampire, and from it a new school of poetry may perhaps arise; the herald is obliged to accept their apologies and meanwhile he calls forth greek mythology which, in modern masks, loses neither its character nor its charm. the graces. aglaia. charm we re bringing into living, so be charming in your giving! hegemone. charming be ye in receiving! lovely is desire s ach

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

will return to you at the same season next year, and sarah shall have a son. 32 and the lord hvhy, through the form of this man, also goes on shortly thereafter to describe the fate of sodom and gemorrah. it then says that the other two men went on from there while' 8: h" 2: 2 2:e 8% abraham remained standing before and conversing with the lord hvhy in the form of the third man. at the end of the conversation, in which abraham pleads for mercy for sodom, it says: when the lord hvhy had finished speaking to abraham, he departed. 33 the shemite qabalistic tradition teaches that the lord hvhy as the celestial messiah has a four-fold nature and function. all four aspects are mentioned and alluded to in numerous ways and places in the tanakh, the peshitta, and the qur an. in the qabalah, the fo

y in the tzimtzum for a while. rise up, bow, and walk backwards several steps from the shrine. turn and proceed to the door. at the doorway, take one final look at the image and bow. touch the fingers of your right hand to your lips' 8: h" 2: 2 2:e 8% then to the mezuzah on the doorpost, and then to your heart. turn and walk away and begin your day. again, try if possible not to engage in trivial conversation or frenetic activity for a while after you leave the shrine room. this more elaborate set of practices has been framed within the context of a morning ritual. you could ostensibly repeat the same ritual at night before retiring, or with modifications according to personal taste. the range from the most simple routine to the elaborate gives the reader a blueprint of possibilities rathe

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

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

that no great work would be produced if such hesitations were allowed to prevail. the providence of the gods does not cease, as the egyptian priests used to say, because of statutes promulgated at various times by repressive mercuries. the intellect does not cease to illuminate, and the visible sun does not cease to illuminate, because we do not always all turn towards it. logifer now enters the conversation, adducing a large number of learned doctors, magister adhoc, magister scoppet, and so on, who think nothing of the art of memory. he cites the opinion of magister psicoteus that nothing useful can be learned from the mnemonics of a tullius, a thomas (aquinas, or an albertus (magnus).3 logifer is very well-informed about medical recipes for improving the memory, what diet is best for i

of slowness, the capricorn of deception. let not the scorpio of fraud come near us, nor the centaur of animal affection, the altar of superstition, the crown of pride, the fish of unworthy silence. may the twtns of indecent familiarity fall with them, and the bull of concern for mean things, the ram of inconsiderateness, the lion of tyranny, the aquarius of dissoluteness, the virgin of fruitless conversation, and the sagittarius of detraction' in the nova de universis phihsophia, ferrara, 1591, and venice, 1593. see above, p. 182. on patrizi's publication of the stobaeus fragments, see scott, i, p. 40. 2 the anthologium of stobaeus, compiled circa a.d. 500, is a collection of extracts from greek writers amongst which are several hermetica. some of these are the same as some in the corpus

FRATER ELIJAH ANGELS OF CHAOS

chaos which i want you to keep at the fore front of your consciousness throughout the remainder of this essay: elijah s law- you shall know truth by it s paradox. godel s law- there are no absolutes (this law is false) grendel s law- there is no limit to desire other than desires needs. i hope the meaning of this introduction will become more clear as i approach the concept known as knowledge and conversation of the holy guardian angel, from the chaotic perspective outlined above all in the light (and dark) of truth. 1 theory in a way it s all, a matter of time, i will not worry for you, you ll be just fine, take my thoughts with you and when you look behind, you will surely see a face that you recognize. your not alone, i ll wait till the end of time, open your mind, surely its plain to s

2/98. extreme emotionality last night (due to lack of sleep and life stuff. this emotional unction led me to offer another prayer to my hga, my self, my god in the future. i felt the presence moving around me, as if someone was in the room with me. we are moving closer (i can feel it. these prayers and callings must be focused and channeled into one direction to achieve full gnosis (knowledge and conversation. between 11/23/98--12/1/98 (some entries omitted) a thought concerning the new star wars movie to come. it is episode one, which is the youth of anakin skywalker. thinking on this. the rebirth of the villain of villains. daarth vader (daath. the once dead, now back before his death, before his fall, yet again. i believe this is tied firmly into the collective networks sub-mind, and th

e can be closer to the center. the words fail here because it is like "where does a moebius strip start/ stop" it was like an involuted manifold, but the "hole" was part of it also. the gateways and birth canal. this thing was. the layers came as beings which i was a part: i am/ will be/ am not as/ a. it seems a. is like the older brother to as. and grendel is me/ we. i was given this meaning and conversation by the three sigils which i received from the right of godhood (rog [1] this sigil whose number was 76 was heaven [3] this sigil was the vehicle on earth [2] this sigil was a mystery until tonight. this sigil is like a cross section of the god manifold. it revealed itself to me after fusing the other two sigils. this sigil is revelation/ transmutation/ a unity of heaven and earth. end

alled thee mighty and dreadful. thou art not so- some dead poet being a chaotic interpretation of the holy guardian angel operation, as one summons the angel of light, the reverse impulse is attracted and mastery& integration of the darkness is necessary for unity. a thorough selfexamination and analysis is a must, and identification with all our demonic aspects a key. after initial knowledge and conversation with the angel has taken place, it becomes necessary to make a descent into darkness. the following reflects my own rite of suffering. the traditional abramelin operation demonic bindings is represented by binding v below. the dictates of the angel shall guide thee in your own form of mastery of self (note that this is a never ending procedure, but at this juncture the reigns must be

demonic bindings is represented by binding v below. the dictates of the angel shall guide thee in your own form of mastery of self (note that this is a never ending procedure, but at this juncture the reigns must be pulled tight. i present this which can be adopted both within and without pursuit of this subject by the imaginative magician. angelic contact was established with full knowledge and conversation within 3 months time, the demonic bindings phase kicked in (under guidance of the angel) for the remaining time. the total time for my operation was about 1.2 years of intense work. i expect this to vary for each individual. 6a the bindings are you afraid of the boogie monster- armand van helden what are the bindings? the bindings represent a conscious attempt to gain control over are

he horizon is also the birth and death of the moon. this is the cup of our lady (yet to be seen. the scarlet brotherhood is the army of babalon. she does not accept membership on a cosmic scale, but is a coordinator and filter. it is through her that we advance (up to a point. we may choose whatever initiation scheme we desire, but thee angel guides us (so it is you shall have attained knowledge& conversation of the holy guardian angel as a minimum requirement. this of course is not an excuse for nondiscipline and indiscriminate judgment. on the contrary, to be a scarlet angel requires a balance of forces (so we do not collapse or explode, although this can be fun at times. we accept nothing as absolute. so now the wyrm awakens. a word is issued, a glance back, eyes rush to meet. in desper

FRATER U D PRACTICAL SIGIL MAGIC

will lead us back to the sources of magical power itself. salve atque vale! ubique daemon. ubique deus. 123 glossary a. a..astrum argentum or silver star. a magical group founded by aleister crowley based on the teachings of the hermetic order of the golden dawn. abramelin system.a potent cabbalistic system of magic. it involves six months in prayer, following which you achieve gthe knowledge and conversation of your holy guardian angel h this angel provides information on how to control demons so that they will bring you whatever you desire. agrippa.henry cornelius theophrastus bombastus agrippa von nettesheim (1486-1535) was a famous alchemist, astrologer and magician. his three books of occult philosophy or magic is considered to be a classic work. aiwass-revelation.in 1904, aleister cr

FREEMASON BLUEBOOK

text book file//c /grand lodge/bluebook/bluebook1.htm (41 of 76 [11/22/1999 11:51:55 am] i also present to you the rule and line. the rule directs that we should punctually observe our duty, press forward in the path of virtue, and, inclining neither to the right nor the left, in all our actions have eternity in view. the line teaches us the criterion of moral rectitude, to avoid dissimulation in conversation and action, and to direct our steps to the path which leads to immortality. the book of constitutions you are to search at all times. cause it to be read in your lodge, that none may pretend ignorance of its requirements. you now receive in charge the charter, by authority of which this lodge is held. without its presence you cannot open your lodge: you are, therefore, to preserve it

FULL MOON RITUALS

r's ancestral tree, and blade of my own finding; it is good that we are here together again" assured that all is ready, he moves back toward the great hall and, after closing the doors to this sacred space, welcomes with the broadest of smiles and warmest of hugs each new arrival to the evening's festivities. as the hours of early evening pass, the old hall is once again filled with the sounds of conversation and merriment. friends catching up on recent events, discussing individual plans and aspirations for this evening's ritual, and perhaps even a tale or two of their adventures in the wood upon the spiral path leading here. the hall is filled with the scents of carolina deer's tongue and sudanese frankincense from the many beeswax votives burning in every nook and cranny, and with the g

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

and during the ceremony should it appear that the symbols with which they came in contact had appealed to other than their highest emotions, they were immediately stoned by the people.[54 [54] sonnerat, voyage aux indes, i, 311. the identity of the religions of india and egypt has been noted in an earlier portion of this work. wilford, in his dissertations upon egypt and the nile, says that in a conversation which he had with some learned brahmins, upon describing to them the form and peculiarities of the great pyramid, they told him that "it was a temple appropriated to the worship of padma devi" the true coptic name of these edifices is pire honc, which signifies a sunbeam. padma devi means the lotus, or the deity of generation. it is thought by many writers that these gigantic structur

trabo remarks concerning abarras that he was much admired by the learned men of greece. himerius says of him that he came "not clad in skins like a scythian, but with a bow in his hand, and a quiver on his shoulders and a plaid wrapped about his body, a gilded belt encircled his loins, and trousers reaching from his waist downward to the soles of his feet. he was easy in his address, agreeable in conversation, active in dispatch and secret in the management of great affairs; quick in judging of present occurrences, and ready to take his part in any sudden emergency; provident, withal, in guarding against futurity; diligent in quest of wisdom, fond of friendship; trusting very little to fortune; yet having the entire confidence of others, and trusted with everything for his prudence. he spo

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

under-sideofthetable atwhichthey were sitting. for half-an-hour ormorenothinghappened, perhaps because waite was wary:immediately the slate wasunderthe table, eglinton began to talk in a rapid manner as if to engage ourattention.'this excited my suspicion and i kept my eyes on his hand which held_'whileyetaboyisoughtforghosts'51 the slate. i should say that one-third of it was always in view. the conversation fell and mr e. asked us to talk as preoccupied silence was an unhealthy condition. we did so,buti kept a sharp look-out notwithstanding.nothingoccurred.eventually, however,'justasthemediumwas himselfbeginningto despair,thespasmodiccontortionwhichhad previously thrilled his frame increased, and an answer waswritten.idistinctly heardthewriting,thenthree rapswiththepoint. toshowthatit wa

otion at the stage of my demission; which assurances came fromrobertpalmer thomas, a railway officialwholived athorburycrescent,nottinghill, andwithwhomwaite had become friendly. palmerthomaswas an enthusiast for all things rosicrucian (hejoinedthes.r.i.a. in112 a. e.waite-magicianofmanyparts_1895) and waite enjoyedbothhis company.!he aimed at culture, and we drankwhitecapri at his table--and his conversation-vhe was very fair company along his particular lines and an incessant talker'.butpalmer thomas didnotenter the goldendawnuntil7november 1896, nine months after waite had rejoined.hedid, however, proceed rapidly towardsthesecond order, and entered it on 21 april 1898;itwasthe gloriesofthe adeptusminorgrade that he urged upon waite,nottheprosaic doings of theouter.order. waite entered t

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

world, in which the dead lived out their after-lives in an idealized mirror-image of contemporary society. in this spirit255 world hell had no place and many spiritualists were undoubtedly converted to the cause by a desire to evade the probability of eternal damnation that victorian popular theology offered them. further, spiritualism offered the novel attraction, which no church could offer, of conversation with one's departed relatives, either by mechanicalmeans-suchas ouija boards and table255turning-ordirectly, through the voice of a medium who could offer to individuals specific messages from particular spirits.thereaction of the churches was unanimously hostile and spiritualistic phenomena were condemned as fraudulent or, more usually, diabolic; but however disapproving of particula

papyrus of ani 'restored to something very like its original form' with the rubrics and commentary supplied by blackden himself. he saw this ceremony as 'the final gateway into that degree of initiation, where the traditional esoteric wisdom of egyptwas taught and its methods practised by the initiate. many years later waite met blackden while walking on the sussex downs; he did not record their conversation,butit is safe to assume that whatever else they talked about, they said nothing of the hermetic order of the golden dawn. references:i. w.b.yeats,the tmnblingoftheveil(1922),p. 69.2.w.b.yeats,essays(1924),pp.35-36.this essay,'magic',was first published in1901.3.thetextofthepamphlet, and ofits supplement, is publishedin full in george mills harper,yeats'sgoldendawn(1974).4.[w.b.yeats]i

tionandrulesriftheorderr.r.f5a.c.(1901),p.ii.ii.w. b. yeats,thetremb/ingoftheveil(1922),p.70.s.powerevery memberofthe golden dawn studied both practical and theoretical occultism, but it was often unclear to outsiders just what their studies were.in1898 arthur conan doyle was asked bydrhenry pullenbury,frater anima pura sit within the golden dawn, to join the order; later, he recalled the curious conversation that ensued:finding that i was interested in such subjects,drbury suggested one day that i should join a secret societyofesoteric students.theinvitation had been led up to by a good deal of preparatory inquiry.thedialogue between us ran somewhat thus 'what shall i get from it''intime, you will get powers 'what sortofpowers''theyare powers which people would call supernatural.theyare p

GILBERT THE MAGICAL MASON

rld.themembers of this order, as such, make no claim to be in possession of the secret wisdom of the pupils of christian rosenkreuz, and i am very desirous that no one should leave with the impression that i speak as anything more than a critic of history, or with the notion that i have any part or lot in a personal claim to magic arts. i ask this favour of you all as referring to this lecture in conversation, because even if i were a member of the old society, and had any powers beyond those you possess, i should not make public a claim to the possession of them; because i holditat all times absurd for anyone to lay claim to the possession of any abnormal powers which he is not willing to demonstrate, or is not able to show to the public, or at least to all who ask; sothatseeing they migh

GILBERT THE SORCERER AND HIS APPRENTICE

an folklore. afterwards it was christianized, and referred to an accident in christ's ride to jerusalem 'the lord rade, and the foal slade, etc 'heal in the holy ghaist's name, i have been. told that this spell has been practised in orkney within living memory, but i had not actually met with it until three years ago, when being in penzance and driving out to see some druidic remains, i fell into conversation with the driver.atfirst, with true celtic caution, he denied that any witchcraft remained in cornwall. but after i had told himsome.experiences of my own in the west highlands he told me that once he had a poisoned thumb that defied all the doctors to cure. he was told that his thumb must be amputated, but before agreeingtothis he consulted a 'wise woman. she anointed the thumb with a

vil witch who does harm is by no means unknown.onesuch i met with many years ago now, in what was the then little fishing village of lossiemouth. i was told how she over-looked cattle and they died, how the sheep brought forth no lambs, and the cows gave no milk.withmuch difficulty and many vows of secrecy i was shown the witch's cottage, and made her acquiantance. however, when after some little conversation on things in general i asked her if she would 'spae' my fortune, either by my hand, or the cards, or in any other way, she stoutly denied having any power in that way, and it looked as though we had come to a deadlock, till fortunately i remembered a few words of romani, picked up when haunting round the gipsy tents at norwood and epping forest years before. these worked the spell, fo

, having done so, his ill-luck ceased, but his conscience troubled him sorely all his life. a case of a very old formula was told me by the minister of urquhart. an old man came to him one day who was a notorious unbeliever, and never troubled kirk or minister save to sneer or blaspheme.theminister was pleased at the call, and thought the old man was coming to a better mind. after some irrelevant conversation he came to his errand, which was to ask the minister for an old cock, the minister having a breed of white poultry which he took pride in. thinking the old man wanted some chicken broth he readily promised the cock, and casually inquired what was he going to do withit,and thenitcame out that he had been overlooked by a neighbour, and had had terrible trouble,butthatifhe buried a white

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

n angel or even better, the holy guardian angel (hga) is to destroy intellectual models and concepts. the term hga sounds so utterly ridiculous, so beyond the intellect, that it serves its purpose. it emphasises how alien our true self is to worldly definition. in the gnostic tradition there are three phases of coming into an experience of the true self, they are the external angel, knowledge and conversation of the hga and union with the hga. each stage has its own characteristics and dangers (fig 17) the holy guardian angel the first stage:the external angel the first stage in the spiritual life is to experience the hga as a separate entity. as a novice in the gnostic tradition we experience the battles with the animal and adept, and sense the hga as a far away goal. in many traditions (

mystical transformation that happens when we enter the path of transfiguration. the christ who is the hga and the son of god, the light that becomes the centre of our lives is our own true self. conversion is the process of putting the animal and adept in their places, destroying links with the demiurgic kingdom and invoking the true self. this is the first stage. the second stage: knowledge and conversation the second stage is where the gnostic begins to make contact with his hga. this is a dangerous period. so many times gnostics and would be gnostics confuse metamorphs (false personalities) with the true self. even worse, they confuse fig 17 phase one: external angel phase two: knowledge and conver- phase three: union: the new man adept hga hga adept homo novus gnostic theurgy page 70

ormed, the mind is flooded with light and becomes a new mind. while the animal cannot be so transformed, if it was we would surely die since matter cannot fully contain the force of spirit, the adept, at least, will become a more suitable scribe. as the mind is transmutated and communicates with the hga the stage is set for a further transformation. this second stage is known as the knowledge and conversation of the holy guardian angel. the third stage: union, the new man union with the hga is the most dangerous of operations, unless the mind has been properly prepared the energy that it invokes will destroy it. since the light core comes from the static kingdom it cannot fully exist in the lower world, and hence union with the hga can never be fully experienced in a mortal body. the gnost

ory of the terrestrial is another. 1 corinthians 15:40. but the day of the lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up [seeing] then [that] all these things shall be dissolved, what manner [of persons] ought ye to be in [all] holy conversation and godliness, looking for and hasting unto the coming of the day of god, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 2 peter 3:10-13. yugas and ages if we correlate the astrological ages and the yugas we can see that

GOLDEN DAWN RITUALS ZAM20

is none like, whose dwelling is in the heaven and in every virtuous and god-fearing heart? o, god, the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself, i am nothing, in thee i am self, and exist in thy selfhood from nothing. live thou in me and bring me unto that self which is in thee. amen. i desire the attainment of the knowledge and conversation of my higher and divine genius, the summum bonum, true wisdom and perfect happiness, the power of true, inner alchemy" step 15 return to the west of the center altar. kneel west of the altar, and while aspiring strongly say "in the divine name iao i invoke thee, thou great avenging angel hua, to confirm and strengthen me in the path of the light. o messenger of the beloved one, let th

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

rdering us to come down at once so that he could place us under arrest. this, however, could probably be avoided with a further payment, ali explained. i groaned. offer him 100 egyptian pounds. too much, ali cautioned, it will make the others resentful. i shall offer him 50. more words were exchanged in arabic. indeed, over the next few minutes, ali and the guard managed to have quite a sustained conversation up and down the south-western corner of the pyramid at 4:40 in the morning. at one point a whistle was blown. then the guards of the southern face put in a brief appearance and stood in conference with the guard of the western face, who had now also been joined by the two other members of his patrol. just when it seemed that ali had lost whatever argument he was having on our behalf

nd down through it, and to mingle with men. the gods of the egyptians, volume i, p. 3. graham hancock fingerprints of the gods 430 the pyramids and the belt stars of orion at 10,450 bc, meridian view. the platform positioned beside the eastern face of the second pyramid, the largely ruined mortuary temple was a spooky, grey, cold place to be at this hour. and as john west had indicated during our conversation at luxor, there could be little doubt that it belonged to the same severe, imposing and graham hancock fingerprints of the gods 431 unadorned style of architecture as the better-known valley temple. here, at any rate, were the same enormous blocks, weighing 200 tons or more each.13 and here too was the same intangible atmosphere of vast antiquity and awakening intelligence, as though

old hopi elder of the spider clan, and a leading spokesman of the traditions of his people. beside him was his grand-daughter melza sifki, a handsome middle-aged woman who had offered to translate. i have heard, i said, that the hopi believe the end of the world is coming. is this true? paul sifki was a small, wizened man, nut-brown in colour, dressed in jeans and a cambric shirt. throughout our conversation he never once looked at me, but gazed intently ahead, as though he were searching for a familiar face in a distant crowd. melza put my question to him and a moment later translated her grandfather s reply: he says, why do you want to know? i explained that there were many reasons. the most important was that i felt a sense of urgency: my research has convinced me that there was an adv

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

but his nonfictional recounting of the same period comes uncomfortably close to the metaphor of the war between the great white brotherhood and the black lodge. then we find the matter of fact (if remarkable) essay on sexual magick, energized enthusiasm, interrupted, as it were, in midcourse by an anecdotal accounting worthy of moonchild. thus far had i written when the distinguished poet, whose conversation with me upon the mysteries had incited me to jot down these few rough notes, knocked at my door. if you come with me now, we will finish your essay. glad enough of any excuse to stop working, the more plausible the better, i hastened to take down my coat and hat. by the way, he remarked in the automobile, i take it that you do not mind giving me secret cipher of the ufonauts 65 the wo

onth: new aeon english qabala was a term i introduced to distinguish our work from english numerology and earlier attempts at developing an english qabala without the complete key of liber al. from this point, i will encourage abbreviating this work naeq6 or classical cipher (six in lexicon) of the new aeon english qabala for convenience. in any case, the work that follows resulted from a lengthy conversation between a classical student of talmudic studies and his son tau samson, a gnostic bishop. the work centers on the hebrew kiddish, or blessing over wine which, in formula, 82 allen h. greenfield never mentions wine as such, but only the fruit of the vine. as there are ancient frequently used hebrew words for wine, grapes, etc, the habitual use of fruit of the vine (the word vine appear

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

er people. aleister crowley, liber o whether you are a beginner, an intermediate, or an advanced magician, you are encouraged to experiment. find the path that suits you best and follow it. a new world may be right around the bend. 9 the holy guardian angel "it should never be forgotten for a single moment that the central and essential work of the magicians is the attainment of the knowledge and conversation of the holy guardian angel. anything apart from this course is a side issue and unless so reguarded may lead to the complete ruin of the whole work of the magician" aleister crowley, magick without tears the term holy guardian angel was adopted by crowley from the golden dawn, particularly from s.l. macgregor mathers' translation of the sacred magic of abramelin, the mage. crowley use

anything apart from this course is a side issue and unless so reguarded may lead to the complete ruin of the whole work of the magician" aleister crowley, magick without tears the term holy guardian angel was adopted by crowley from the golden dawn, particularly from s.l. macgregor mathers' translation of the sacred magic of abramelin, the mage. crowley used abramelin to attain the knowledge and conversation of his holy guardian angel. this name is especially appropriate in enochian magick. in each aethyr that you enter, you will encounter at least one governing angel. crowley demonstrated that if you are properly prepared beforehand, at least one angel will serve as your personal cuide through each aethyr. the cuide that awaits you in the 8th aethyr, zid, is your own holy guardian angel

.you are inherently spiritual.your physical body is an expression of your mirad. your mirad is an expression of your soul. your soul is an expression of your spirit. this inner spark of divine light acts on a higher level than your human mirad.it will appear to be separate from you and will seem to act independent of you. in enochian magick it is called your holy guardian angel. the knowledge and conversation with the holy guardian angel refers to the act of the human self confronting the spiritual self. it is a mystical experience in which the human personality or ego melts into its source. in the east, this'blowing out' of the ego is called nirvana. it involves a magical shift in your sense of identity. your sense of identity will shift from the human personality to the spiritual individ

, your great work will be to express your 28 spiritual nature in your daily life "do what thou wilt" is another way of saying'"do outwardly in your life what is already inherently in the core of your being" it means first know thyself, and then, and only then, be thyself. enochian magick teaches that when you, the magician, vise into the 8th aethyr, zid, you will confront your holy guardian angel conversation with this angel will reveal your true will. after obtaining this knowledge, you can set about to tread your true magical path. your motion through life will then be like a star following its orbit through space. 29 another magical theorem let there be no difference made among you between any one thing and any other thing for thereby there cometh hurt. aleister crowley, book of the law

ade for specific ppurposesbut all should come under the following general headings: earth: taurus, virgo, capricorn, venus, moon, pentacle, black, north. water: cancer, scorpio, pisces, mars, cup, blue, west. air: gemini, libra, aquarius, saturn, mercury, sword, yellow, east. fire: aries, leo, sagittarius, sun, jupiter, wand, red, south. 94 when you practice the exercise to gain the knowledge and conversation of your holy guardian angel, you will need to design and make your own talisman of iliatai. figure 5 shows an example of such a talisman design. the watchtowers and tablet of union can be used for talismans. figures 15 through 31 in appendix a can each make an excellent talisman of these regions. techriically, talismans should be constructed and charged for specffic purposes by using

er the vault of preparation. adeptos mayorr geburah zen (major adept) 150 table vi. aethyrs and magical grades magical corresponding aethyrs experiences/ grade" sephiroth( u p t o) abilities adeptus exemptus (exempt adept) chesed vta enter higher regions of mental plane and visit the city of the pyramids. magister templi binah zid cross the abyss and gain full (master of the temple) knowledge and conversation of the holy guardian angel magus chockmah zom enter spiritual plane and gain full mastery of life. ipsissimus kether lil enter non-duality 'these were used in the golden dawn. 151 sex in enochian magick for us, sex is the first unconscious manifestation of chiah, the creative energy; and although (like everything else) it is shown both on the spiritual and the physical planes, its mos

dom, space. 71 the feminine current. mzkzb 413 change, renewal, abrupt progress. 401 ecstasy, bliss, joy. vovin 280 wisdom, insight, mobility, magical powers. vrelp 197 a true seer, psychic abilities. ivitdt 212, health, long life, purification. 200 ecstasy, bliss, joy. ntakod 450 entering and/or crossing the abyss. ztztzt 54, sacrifice, compassion, helping others. 36, 18 iliatai 20 knowledge and conversation with 9 your holy guardian angel. 175 the formula of kal lazily, hungrily, ardently, patiently, so will i work. aleister crowley, liber vii the enochian word kal, pronounced either kah-leh or kahel, is comprised of the first letters of the words, icicle aai-lnnia which means "the mysteries of the beast within you" the entire phrase adds up to 924, the number for lukiftiaskhidao which m

9 where 19 is the number for sa-a meaning "within me" indicating the arena of operation for this formula. this powerful formula is connected to the first aethyr, lil, through the number 76 (ul= 76) because 76x11=836. this is probably the most important of the enochian formulas. it should be used only for operations directly connected to the great work. iliatai is the formula for the knowledge and conversation with your holy guardian angel. the letters demonstrate the exact nature of the formula: movement (the chariot of cancer) is guarded by temperance/art, and indeed the entire working of this formula is encompassed by temperance/art. also, the desire for creativity (strength/lust in leo) is carefully guarded by initiated consciousness (hierophant in taurus. the sigil of iliatai from the

n personal salvation and refuse to help others, often refusing to admit that others need assistance. they usually end up as citizens in the city of the pyramids or as one of the deaf and blind who dwell in the lowest portions of the 7th aethyr, deo. crowley saw the angel who was nemo as a young man dressed in white linen robes. you may see nemo differently. he is one who has had the knowledge and conversation of his holy guardian angel and is now actively trying to help others do the same. he has no thought of any reward. although his goal is to grow and cultivate another nemo, he tends the garden (a symbol for the earth) without trying to single out any special plant (candidate. zim contains not just one garden but many. in fact, there is a special garden waiting for everyone who enters t

se with yyou, and speak in words so full of affection and of goodness, and with such sweetness, that no human tongue could express the same. in one word, you shall be received by him with such affection that this description which i here give unto you shal l appear a me re nothing in comparison. abraham the jew, the book of the sacred magic of abramelin the mage this invocation, the knowledge and conversation of your holy guardian angel, is the primary goal of enochian magick. it is the magical experience of your encounter with your own inner divinity, the divine spark at the core of your being. it will be fully experienced in the 8th aethyr, zid. until then, you can achieve various degrees of this knowledge and conversation. the exercise below can be practiced at any time to prepare you f

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

as to do with the golden dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no idea how or where this aspect of magic fits into the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lo

ife an excellent model and vehicle for use in magical evocation. preparation for evocation magical evocation of the averse forces is one of the most perilous tasks an adept must undertake. within the initiatic framework of the r. r. et a. c, the initiate should not undertake work of evocation until the 6=5 grade of adeptus major. as a minor adept, the magician at length achieves the knowledge and conversation with his or her holy guardian angel (also known as divine genius) and progressively invokes the forces of the tree of life through the subgrades. only then, 3 having grown into the full consciousness of tiphareth and contact with the divine and angelical forces, is the adept ready to strive to achieve the strength of gevurah. the magical weapon attributed to gevurah is the magic sword

st therewith evoke, constrain, and subdue each of the averse forces. in the r. r. et a. c, the initiatic rites of the order, a rigid regimen of magical invocation, and significant self-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the solitary practitioner should by some means or another first have come into the fullness of the knowledge and conversation with his or her holy guardian angel. the student should have additionally successfully invoked and banished each of the divine, archangelical, and angelical forces in the rituals of this book before setting out to evoke, constrain, and subdue any of the averse forces. should this not be the case, the solitary practitioner should leave magical evocation strictly alone. evocation is not

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

(pp. 464. 915) like spectres. then the wishiug-hat is brought to mind by the cover-capes and mist-mantles of dwarfs (p. 915; the dwarf race, like the dragons^ cherishes and guards treasures, 1 the seifriedsburg in the rhon mts (weisth. 3, 535) is another place about which the hero-legend is told among the common people (moue's anz. 4, 410, and thence bechst. franken 144- eugel's prophecy and his conversation with siegfried (159 164) leave no doubt of his identity with gripir in the edda, but in point of name with gripi's fatlier eyiimi. this eylimi (insulae, prati ramus, almost a laufey reversed p. 246) contains ey= ohg. ouwa, augia, which must be in eugel too. 2 ein tac in der helle hat leng ein ganzez jar 28, 2. mountain-sprites guarding treasure are found in the schenkofen cavern, in t

hierle, pretty beastie 3, 369; span, comadreja (reiuh. ccxxiv, dan. den hjimne, pulcra: all these names attest the sacredness of the animal. the servians call her lazitsa, but address her by the caressing form laza' lazo lazitchitse" jul. caes. buleuger de augiiriis (graevii thes. 5. 3 westpbal' wecker vaugel heft dik dat inner auren ehangen' slennerhinke p. 8. path-crossing. 1129 that, holding a conversation, wh. miiller's saml. 1, 6q. 102. 2, 164. 178. 200. vuk 3, 326. two hlach ravens (dva vrana gavrana) caw from the white tower, vuk. 2, 151. the prophetic call of the cuckoo has been dealt with, p. 675 seq; he too belongs to angang, his voice in the wood falls unexpected on the traveller's ear, a good sign if on the right hand, a bad if on the left. pliny 30, 10 (25' aliud est cucido mi

o say corpse-incantation, saem. 94: by it osiun compelled the vala, on whom snow and rain and dew had fallen (p. 314, to rise from her barrow and answer him. groans son and hervor utter formulas almost identical' vaki]>vl groa! vaki ]7u go's kona! vek ek ]nk dausra dura^ sasm. 97 'vaki]?u angant^r! vekr]?ic hervor einka dottir ykkar svafu (of thee and svafa^ fornald. sog. 1, 435; after a gruesome conversation with her father, the sword she craves is thrown out of the barrow. in the same way, at the son's adjuration, a sword is handed out of the tomb in the folksong of orm (sv. forusanger 2, 446-7. danske viser 1, 59. 60-6-7, and in a faroe song of virgar, i.e. wudga, witege (lyngbye p. 369. wolfdietrich constrains the dead tongue of his buried father to utter seven words. cod. dresd. 313 (

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

much-knowing, saem. 79, and barnteitr (happy as a child) 52a; while thrymr sits fastening golden collars on his hounds, and stroking his horses manes, sa3m. 70b. and also the faithfulness of giants is renowned, like that of the men of old: trolltryggr (fidus instar gigantis, egilss. p. 610, and in the faroe dialect trur sum trodlir, true as giants (lyngbye, p. 496. 4 another lay is founded on the conversation that o3inn himself is anxious to hold with a giant of great sense on matters of antiquity (a fornom stofum: vafhrirsnir again is called inn alsvinni iotunn/ 30a 35b; orgelmir and bergelmir f sa iunfroffi 1 the familiar fable of the devil being taken in by a peasant in halving the crop between them, is in the danish myth related of a trold (thiele 4, 122, see chap. xxxiii. 2 on. hum is

le, and comes before us in some other narratives (kinderm. 1, 343. 3, 112. but, what deserves some attention, swedish folktales make the divine foe of giants, him that hurls thunderbolts and throws hammers, himself play with stones as with balls. once, as thor was going past linneryd in smaland with his henchman (the thialfi of the edda, he came upon a giant to whom he was not known, and opened a conversation: whither goes thy way? i go to heaven to fight thor, who has set my stable on fire. thou presumest too much; why, thou hast not even the strength to lift this little stone and set it on the great one. the giant clutched the stone with all his might, but could not lift it off the ground, so much weight had thor imparted to it. thor s servant tried it next, and lifted it lightly as he w

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

and try the private laws taught in our order, and to apply them at every opportune time, so that the light which is gone may be restored and darkness (ignorance and evil) dispelled. lodge decorum it should not be necessary to speak on this subject to a rosicrucian; for all appreciate the sanctity and goodness of the temple and the lodge. once within the temple, the members must refrain from loud conversation or unnecessary walking about. bear in mind that some within the lodge may be in deep meditation, requiring silence; others may be conducting silent and sacred convocations. entrance into the lodge should not disturb these silent workers. leaving the lodge at the close of all convocations or lectures, after the master has properly closed the work and bade the members depart, they shall

HAMIL THE ROSICRUCIAN SEER

ur and a street, to an intervalofa hemisphere andhalfacentury-thatwe may withhold assent, waiting an example more completely exempt from all chancesofmistake, misapprehension, and misreport; but a questionofdegree it still remains, and we must not allow the enormityofthe application to frighten us out of recognitionofthe principle. what view then may we form, consistently with the principle,ofthe conversation reported between adele in france and the stranger in mexico? if, as we have seen, it be an admitted possibility that the brain ofapersonat a distance, at mexico, may conduct its impressions to the brain of a person, in this case a brother, which in years long past had been in sympathetic intercourse with it, anotherlinkin the mysterious chain conducts those impressions to the brain of

intercourse with it, anotherlinkin the mysterious chain conducts those impressions to the brain of the somnambule; and it is quite within the rangeofexperience in these matters that the more sensitiveorganismshould alone have distinct perception of the impressions conveyed to it through an unconscious recipient.the. particular forms in which the impressions are enunciated by the somnambule, as a conversation, a vision &c, areknownto be matters of casual association and habit and predisposition, and the liabilities of mixed failures and success are also notorious.thereseems then no impossibility, according to the condi255 tionsofthe argument, in a positive communicationofthought taking place between a brain in mexico and a brain in france; nay,ifwe suppose the brain in mexico as sensitive

in gathering seeds like peppercorns. now, according to cahagnet, adele's power of conversing with the stranger in mexico was as easily brought into action, asherpower of conversing with the soul of swedenborg or of louis xvi.thefact then is readily tested. let cahagnet, or any lady or gentlemaninlondon, who has the same faculty of raising the dead by the aid of a spiritualized clairvoyant, hold a conversation after the same fashion with some third party resident in some accessible locality, who shall be quite unprepared for the conference; and if that third party shall subsequently confirm theprocesverbalof the dialogue, and admit that his 'reasoning faculty' did really feel conscious of the same spiritual conversation; and if this fact be well established by repeated trials, thenmrsandby

he then all-engrossing theories of the triune, body, soul, andspirit-thesulphur, salt, and mercury of the magi-alchemical philosophers, andexpressedin their peculiar language and phraseology. thus swedenborg anticipated, in his revelations,"zschokke in hisselbstschaustates 'it has happened to me occasionally, at the first meeting with a total stranger, when i have been listening in silence to his conversation, that his past life, up to the present moment, with many minute circumstances belonging to one or other scene in it, has come across me like a dream, but distinctly, involuntarily and unsought. instead of recording many instances i will give one. on a fair day at waldshut we went into an inn called the vine; we took our supper with a numerous company at the public table: when it happe

ns with this practice over the earth?c.a.-itwould be well now to begin any system of education that might tend to enlighten man, and make his after life wiser, happier, and better.thetime has arrived; and i trust in god no opportunity will be lost.lo.-isnot the true and natural mode of forming the human character from birth, by sensible signs, or by seeing the things to be taught, and by familiar conversation between the instructor and instructed?c.a.-ishould recommend that while the character of a child is being formed, it should be secluded with other children, and with but few other persons, and those persons agreeing in their religion and their views of all material subjects.thathis mind should not be overcharged, but gently and pleasantly instilled with things that it could understand

eseers are generally of the female sex, and it is impossible to tell by their personal appearance whether they have the gift or not. 1 once knew a seeress that weighed 19 stone.theonly way to tell whether a person is a seer is by trying. two persons occasionally see the same thing at the same time.onone occasion a lady was looking into the crystal, and when the mist divided she saw her husband in conversation with a lady, a friend of hers, and then a boy made his appearance. a friend looked over her shoulder as she had put it down to rest her eyes and saw precisely the same thing. although 1 have had a crystal since 1824, 1 have never seen anything myself. my seeress was perfectly in a normal condition, and in full exerciseofall her faculties, and used to give answers to metaphysical and o

HELENA BLAVATSKY NIGHTMARE TALES

derness of shrubs and flowers, and had nearly passed over him,absorbed as i was in the contemplation of the surrounding glorious scenery. the acquaintance was soonmade, no great ceremony of mutual introduction being needed. i had heard his name mentioned in circlesinterested in mesmerism, and knew him to be a powerful adept of the school of dupotet "i have found" he remarked, in the course of the conversation after i had made him share my seat of hay,"one of the most wonderful subjects in this lovely thebaide. i have an appointment to-night with the family.they are seeking to unravel the mystery of a murder by means of the clairvoyance of the girl. she iswonderful "who is she" i asked "a roumanian gipsy. she was brought up, it appears, in the family of the serbian reigning prince, who reig

of his vow, his artistic passion could find no issue, another passion awoke, which might avail to feedhis ambition and his insatiable fancy. he plunged headlong into the study of the occult arts, of alchemy andof magic. in the practice of magic the young dreamer sought to stifle the voice of his passionate longing forhis, as he thought, for ever lost violin. weeks and months passed away, and the conversation about paganini was never resumed between the masterand the pupil. but a profound melancholy had taken possession of franz, the two hardly exchanged a word,the violin hung mute, chordless, full of dust, in its habitual place. it was as the presence of a soulless corpsebetween them. the young man had become gloomy and sarcastic, even avoiding the mention of music. once, as his oldprofes

HELENA BLAVATSKY THE KEY TO THEOSOPHY

rches and sects. buddha means the "enlightened" by bodha, or understanding, wisdom. this has passed root and branch into the esoteric teachings that gautama imparted to his chosen arhats only. q. but some orientalists deny that buddha ever taught any esoteric doctrine at all? a. they may as well deny that nature has any hidden secrets for the men of science. further on i will prove it by buddha's conversation with his disciple ananda. his esoteric teachings were simply the gupta-vidya (secret knowledge) of the ancient brahmins, the key to which their modern successors have, with few exceptions, completely lost. and this vidya has passed into what is now known as the inner teachings of the mahayana school of northern buddhism. those who deny it are simply ignorant pretenders to orientalism

is the perishable form and finite qualities that make up immortal man, then we shall hardly understand each other. and if you do not understand that, by limiting the existence of every ego to one life on earth, you make of deity an ever-drunken indra of the pur ic dead letter, a cruel moloch, a god who makes an inextricable mess on earth, and yet claims thanks for it, then the sooner we drop the conversation the better. q. but let us return, now that the subject of the skandhas is disposed of, to the question of the consciousness which survives death. this is the point which interests most people. do we possess more knowledge in devachan than we do in earthlife? a. in one sense, we can acquire more knowledge; that is, we can develop further any faculty which we loved and strove after duri

HINE PHIL ASPECTS OF EVOCATION

ka. it.s given sphere of activity was that of illumination- inspiration, new ideas, the boosting of creativity and brainstorming in general. initially, the servitor exceeded all my expectations of it.s performance. i used it to stimulate new ideas for writing, lecturing and facilitating seminars& workshops. with a colleague, it became a focus for brainstorming- acting as a third mind arising from conversation. each time we made a creative leap, or an idea formed became something workable in practice, the power of the servitor was boosted. in 1993, the activity of eureka was linked with the neptune-uranus conjunction with the result that, on april 22nd, as neptune& uranus began to retrograde, eureka went .offline. the immediate result of this was that i suddenly found it much harder to get

HINE P OVEN READY CHAOS

gnosis. a self-wounding, stretching back into my personal time. i crawl into my centre, my circle, and with my pen etch a triangle. and force the monster into it, and unloosen the skeins of form; moments of weakness, wanting and waiting, desire ignited by imagination. manufacturing my own junk, my own addiction. if this is wading through qlipothic muck then so be it. but out of this muck i wove a conversation, a story with no chance of a happy ending. a story which clouded my will, which blurred my eye. i made this monster; a golem born of my own longings& shortcomings, and now i will take it apart, piece by piece, draining the pus from knotted passions. we are but knots in a cord. untie them and we slip easily across the aeons into nebulous dreams. 51 oven-ready chaos emotional engineerin

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

" he is sure to find it, especially now we have reminded him of the importance of it, and he is quite aware of the importance of it. also, i shall keep him up to it. i am very busy just now, and so we will postpone other matters till i have the pleasure of seeing you. 94 the alchemist ofthe golden dawn most certainly "the desirability or otherwise of retaining her" never formed the subject of our conversation. neither did i tell you that she was going to leave me, nor that she had left me, nor did i speak of it to anyone else. nor did you, in any way whatever, directly or indirectly influence me in the matter. whether she left me of her own accord, or whether i wished her to go, i have never mentioned to anyone, nor do i wish to do so now. any how, you had nothing to do with the matter. yo

HP LOVECRAFT A DARK LORE

-relief. he spoke in a dreamy, stilted manner which suggested pose and alienated sympathy; and my uncle showed some sharpness in replying, for the conspicuous freshness of the tablet implied kinship with anything but archeology. young wilcox's rejoinder, which impressed my uncle enough to make him recall and record it verbatim, was of a fantastically poetic cast which must have typified his whole conversation, and which i have since found highly characteristic of him. he said "it is new, indeed, for i made it last night in a dream of strange cities; and dreams are older than brooding tyre, or the contemplative sphinx, or garden-girdled babylon" it was then that he began that rambling tale which suddenly played upon a sleeping memory and won the fevered interest of my uncle. there had been

re by eighty-one years of continuous functioning, in conflict with unknown forces of which the youngest and strongest system might well be afraid; but in another moment reflected that dreams are only dreams, and that these uncomfortable visions could be, at most, no more than my uncle's reaction to the investigations and expectations which had lately filled our minds to the exclusion of all else. conversation, also, soon tended to dispel my sense of strangeness; and in time i yielded to my yawns and took my turn at slumber. my uncle seemed now very wakeful, and welcomed his period of watching even though the nightmare had aroused him far ahead of his al lotted two hours. sleep seized me quickly, and i was at once haunted with dreams of the most disturbing kind. i felt, in my visions, a cos

d had watched his growth of body and mind ever since, seemed frightened at the thought of his future freedom. he had had a terrible experience and had made a terrible discovery which he dared not reveal to his sceptical colleagues. willett, indeed, presents a minor mystery all his own in his connexion with the case. he was the last to see the patient before his flight, and emerged from that final conversation in a state of mixed horror and relief which several recalled when ward's escape became known three hours later. that escape itself is one of the unsolved wonders of dr. waite's hospital. a window open above a sheer drop of sixty feet could hardly explain it, yet after that talk with willett the youth was undeniably gone. willett himself has no public explanations to offer, though he s

so well. he had, it appears, lost his regard for them through sheer familiarity; and all his final efforts were obviously bent toward mastering those common facts of the modern world which had been so totally and unmistakably expunged from his brain. that this wholesale deletion had occurred, he did his best to hide; but it was clear to all who watched him that his whole programme of reading and conversation was determined by a frantic wish to imbibe such knowledge of his own life and of the ordinary practical and cultural background of the twentieth century as ought to have been his by virtue of his birth in 1902 and his education in the schools of our own time. alienists are now wondering how, in view of his vitally impaired range of data, the escaped patient manages to cope with the co

its demolition. here there was less mystery, it is true; but the hours at which lights were seen, the secretiveness of the two swarthy foreigners who comprised the only menservants, the hideous indistinct mumbling of the incredibly aged french housekeeper, the large amounts of food seen to enter a door within which only four persons lived, and the quality of certain voices often heard in muffled conversation at highly unseasonable times, all combined with what was known of the pawtuxet farm to give the place a bad name. in choicer circles, too, the curwen home was by no means undiscussed; for as the newcomer had gradually worked into the church and trading life of the town, he had naturally made acquaintances of the better sort, whose company and conversation he was well fitted by educati

atever they may have been, apparently required a heavy income for their maintenance; and since a change of environment would deprive him of the trading advantages he had gained, it would not have profited him to begin anew in a different region just then. judgement demanded that he patch up his relations with the townsfolk of providence, so that his presence might no longer be a signal for hushed conversation, transparent excuses or errands elsewhere, and a general atmosphere of constraint and uneasiness. his clerks, being now reduced to the shiftless and impecunious residue whom no one else would employ, were giving him much worry; and he held to his sea-captains and mates only by shrewdness in gaining some kind of ascendancy over them- a mortgage, a promissory note, or a bit of informati

neighbouring alcove. dashing the cold fluid in her face, he was heartened to observe an immediate response on her part, and was watching the bewildered opening of her eyes when a chill shot through him and threatened to reduce him to the very state from which she was emerging. for the seemingly silent laboratory was not as silent as it had appeared to be, but held the murmurs of a tense, muffled conversation in tones too low for comprehension, yet of a quality profoundly disturbing to the soul. it was not, of course, new for charles to mutter formulae; but this muttering was definitely different. it was so palpably a dialogue, or imitation of a dialogue, with the regular alteration of inflections suggesting question and answer, statement and response. one voice was undisguisedly that of c

inexcusable nuisances. he agreed to a policy of great quiet, though insisting on a prolongation of his extreme privacy. much of his future work, he said, was in any case purely book research; and he could obtain quarters elsewhere for any such vocal rituals as might be necessary at a later stage. for the fright and fainting of his mother he expressed the keenest contrition, and explained that the conversation later heard was part of an elaborate symbolism designed to create a certain mental atmosphere. his use of abstruse technical terms somewhat bewildered mr. ward, but the parting impression was one of undeniable sanity and poise despite a mysterious tension of the utmost gravity. the interview was really quite inconclusive, and as charles picked up his armful and left the room mr. ward

en more often than usual, and was continually carrying books between his library and the attic laboratory. his actions were quiet and rational, but he had a furtive, hunted look which his mother did not like, and developed an incredibly ravenous appetite as gauged by his demands upon the cook. dr. willett had been told of those friday noises and happenings, and on the following tuesday had a long conversation with the youth in the library where the picture stared no more. the interview was, as always, inconclusive; but willett is still ready to swear that the youth was sane and himself at the time. he held out promises of an early revelation, and spoke of the need of securing a laboratory elsewhere. at the loss of the portrait he grieved singularly little considering his first enthusiasm o

ure access to the rather hedged-in river-bank, along which he would walk toward the north, usually not reappearing for a very long while. late in may came a momentary revival of ritualistic sounds in the attic laboratory which brought a stern reproof from mr. ward and a somewhat distracted promise of amendment from charles. it occurred one morning, and seemed to form a resumption of the imaginary conversation noted on that turbulent good friday. the youth was arguing or remonstrating hotly with himself, for there suddenly burst forth a perfectly distinguishable series of clashing shouts in differentiated tones like alternate demands and denials which caused mrs. ward to run upstairs and listen at the door. she could hear no more than a fragment whose only plain words were 'must have it red

which he had surrounded his attic realm, save that he now appeared to have two sharers of his mysteries; a villainous-looking portuguese half-caste from the south main st. waterfront who acted as a servant, and a thin, scholarly stranger with dark glasses and a stubbly full beard of dyed aspect whose status was evidently that of a colleague. neighbours vainly tried to engage these odd persons in conversation. the mulatto gomes spoke very little english, and the bearded man, who gave his name as dr. allen, voluntarily followed his example. ward himself tried to be more affable, but succeeded only in provoking curiousity with his rambling accounts of chemical research. before long queer tales began to circulate regarding the all-night burning of lights; and somewhat later, after this burnin

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

me to fumble helplessly with the controls for a moment. a second afterward my resolution triumphed and we made the crossing safely- yet i am afraid that danforth will never be -the same again. i have said that danforth refused to tell me what final horror made him scream out so insanely-a horror which, i feel sadly sure, is mainly responsible for his present breakdown. we had snatches of shouted conversation above the wind s piping and the engine s buzzing as we reached the safe side of the range and swooped slowly down toward the camp, but that had mostly to do with the pledges of secrecy we had made as we prepared to leave the nightmare city. certain things, we had agreed, were not for people to know and discuss lightly-and i would not speak of them now but for the need of heading off t

HP LOVECRAFT COOL AIR

d was indeed slowly but unmistakably losing ground physically, as mrs. herrero had suggested. the livid aspect of his countenance was intensified, his voice became more hollow and indistinct, his muscular motions were less perfectly coordinated, and his mind and will displayed less resilience and initiative. of this sad change he seemed by no means unaware, and little by little his expression and conversation both took on a gruesome irony which restored in me something of the subtle repulsion i had originally felt. he developed strange caprices, acquiring a fondness for exotic spices and egyptian incense till his room smelled like a vault of a sepulchred pharaoh in the valley of kings. at the same time his demands for cold air increased, and with my aid he amplified the ammonia piping of h

HP LOVECRAFT HERBERT WEST REANIMATOR

train on his way to transact some business with the bolton worsted mills. the walk through the town had been long, and by the time the traveller paused at our cottage to ask the way to the factories, his heart had become greatly overtaxed. he had refused a stimulant, and had suddenly dropped dead only a moment later. the body, as might be expected, seemed to west a heaven-sent gift. in his brief conversation the stranger had made it clear that he was unknown in bolton, and a search of his pockets subsequently revealed him to be one robert leavitt of st. louis, apparently without a family to make instant inquiries about his disappearance. if this man could not be restored to life, no one would know of our experiment. we buried our materials in a dense strip of woods between the house and t

HP LOVECRAFT THE CALL OF CTHULHU

relief. he spoke in a dreamy, stilted manner which suggested pose and alienated sympathy; and my uncle showed some sharpness in replying, for the conspicuous freshness of the tablet implied kinship with anything but archaeology. young wilcox's rejoinder, which impressed my uncle enough to make him recall and record it verbatim, was of a fantastically poetic cast which must have typified his whole conversation, and which i have since found highly characteristic of him. he said 'it is new, indeed, for i made it last night in a dream of strange cities; and dreams are older than brooding tyre or the contemplative sphinx, or gardengirdled babylon' it was then that he began that rambling tale which suddenly played upon a sleeping memory and won the fevered interest of my uncle. there had been a

HP LOVECRAFT THE MUSIC OF ERICH ZANN

ted with strange fears and nervous disorders connected with his music and with other things. he had enjoyed my listening to his music, and wished i would come again and not mind his eccentricities. but he could not play to another his weird harmonies, and could not bear hearing them from another; nor could he bear having anything in his room touched by an-other. he had not known until our hallway conversation that i could overhear his playing in my room, and now asked me if i would arrange with blandot to take a lower room where i could not hear him in the night. he would, he wrote, defray the difference in rent. as i sat deciphering the execrable french, i felt more lenient toward the old man. he was a victim of physical and nervous suffering, as was i; and my metaphysical studies had tau

HP LOVECRAFT THE PICTURE IN THE HOUSE

inspired, prepared me for something like enmity; so that i almost shuddered through surprise and a sense of uncanny incongruity when he motioned me to a chair and addressed me in a thin, weak voice full of fawning respect and ingratiating hospitality. his speech was very curious, an extreme form of yankee dialect i had thought long extinct; and i studied it closely as he sat down opposite me for conversation "ketched in the rain, be ye" he greeted "glad ye was nigh the haouse en' hed the sense ta come right in. i calc'late i was alseep, else i'd a heerd ye-i ain't as young as i uster be, an' i need a paowerful sight o' naps naowadays. trav'lin fur? i hain't seed many folks 'long this rud sence they tuk off the arkham stage" i replied that i was going to arkham, and apologized for my rude

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

scene was sheltered from all possible view by a ruined warehouse on the north. here, i thought was the ideal place for a long secret colloquy; so i guided my companion down the lane and picked out spots to sit in among the mossy stones. the air of death and desertion was ghoulish, and the smell of fish almost insufferable; but i was resolved to let nothing deter me. about four hours remained for conversation if i were to catch the eight o'clock coach for arkham, and i began to dole out more liquor to the ancient tippler; meanwhile eating my own frugal lunch. in my donations i was careful not to overshoot the mark, for i did not wish zadok's vinous garrulousness to pass into a stupor, after an hour his furtive taciturnity shewed signs of disappearing, but much to my disappointment he still

d in order to choose and pocket some belongings for a swift, valiseless flight. nothing, however, happened; and i saw that the power had been cut off. clearly, some cryptic, evil movement was afoot on a large scale- just what, i could not say. as i stood pondering with my hand on the now useless switch i heard a muffled creaking on the floor below, and thought i could barely distinguish voices in conversation. a moment later i felt less sure that the deeper sounds were voices, since the apparent hoarse barkings and loose-syllabled croakings bore so little resemblance to recognized human speech. then i thought with renewed force of what the factory inspector had heard in the night in this mouldering and pestilential building. having filled my pockets with the flashlight's aid, i put on my h

INITIATION INTO HERMETICS

you, similar to the communion of christianity. for the magic constitution it is not advisable to eat in a hurry. all kinds of food and beverages are suitable for the magic impregnation with desires. yet all the impregnated foods and drinks have to be consumed entirely, and nothing should be left over. do not read during a meal. unfortunately a great many people are in this bad habit. any kind of conversation is also undesirable. one should eat only with the maintenance of one s desire. it is to be noted that no opposite desire should associate. for instance, if you are aspiring after health through conscious or magic breathing, you must not concentrate on success during your meal. it is most advantageous to foster the same desire in breathing as well as in eating to avoid any opposite vib

in clue dating from the time when the person was alive; one calls the name into the akasa and waits in deep meditation for the appearance of the deceased being. in a very short time the being will show up in the mirror and the magician can express his desires. at the beginning, the communication with the deceased person will take place in a sort of thinking aloud, but later on one can really make conversation if one wants to. one has the opportunity as well to make the deceased person step out of the mirror and condense the appearance with the help of the earth element so that the person becomes visible even to the eye of any person who is absolutely untrained. it is entirely up to every individual how much he wishes to specialize in this work. various other beings can be called up and con

you may proceed to the acoustic transference. speak one or two rods into the mirror with the desire that the receiver might hear these words. here likewise the receiver remains in a trance state waiting for the message to arrive. at first he will feel it very similar to a sort of thinking aloud, but from one exercise to the next he will hear it more distinctly, and finally as clearly as having a conversation over the phone. later again it will be as if the words were spoken directly into the receiver s ears. as son as one has become familiar with the transmitting and receiving practices, short sentences can be transmitted and received, until one has become able to transmit and receive full messages and news by constant training. many adepts in the orient are using this method to send mess

IRISH WITCHCRAFT AND DEMONOLOGY

he next, who is so slender in the ranks, was michael scot, who of a verity of magical illusions knew the game" 1 another man to whom magical powers were attributed solely on account of his learning was gerald, the fourth earl of desmond, 2 styled the poet, who died rather mysteriously in 1398. the four masters in their annals describe him as "a nobleman of wonderful bounty, mirth, cheerfulness of conversation, charitable in his deeds, easy of access, a witty and ingenious composer of irish poetry, a learned and profound chronicler" no legends are extant of his magical deeds. king james i of scotland, whose severities against his nobles had aroused their bitter resentment, was barbarously assassinated at p. 54 perth in 1437 by some of their supporters, who were aided and abetted by the aged

ich three of them fell ill again "it was not long before this woman was brought upon her trial; but then [thro' the efficacy of a charm, i suppose, used upon her by one or some of her crue] the p. 182 court could have no answers from her but in the irish, which was her native language, although she understood english very well, and had accustom'd her whole family to none but english in her former conversation [it was long before she could with any direct answers plead unto her indictment, and when she did plead] it was with owning and bragging rather than denial of her guilt. and the interpreters, by whom the communication between the bench and the barr was managed, were made sensible that a spell had been laid by another witch on this, to prevent her telling tales, by confining her to a l

miss dunbar was seized with a most violent fit, and, recovering, cried out that a knife was run through her thigh, and that she was most grievously afflicted by three women, whom she described particularly, p. 210 but did not then give any account of their names. about midnight she was, seized with a second fit; when she saw in her vision seven or eight women who conversed together, and in their conversation called each other by their names. when she came out of her fit she gave their names as janet liston, elizabeth cellor, kate m'calmont, janet carson, janet mean, latimer, and one whom they termed mrs. ann. she gave so minute a description of them that several of them were guessed at, and sent from different parts of the district to the "afflicted" as dr. tisdall terms her, whom she dis

was made by dr. tisdall, who was present in court during the trial, and from whose letter we extract the following passages -many of the foregoing facts) being also adduced "it was sworn to by most of the evidences that in some of her fits three strong men were scarce able to hold her down, that she would mutter to herself, and speak some words distinctly, and tell everything she had said in her conversation with the witches, and how she came to say such things, which she spoke when in her fits "in her fits she often had her tongue thrust into her windpipe in such a manner that she was like to choak, and the root seemed pulled up into her mouth. upon p. 215 her recovery she complained extremely of one mean, who had twisted her tongue; and told the court that she had tore her throat, and t

ISIS UNVEILED

multitude without the slightest claim to divine intervention. the great discovery of mesmer, which reveals to the earnest inquirer the mechanism of nature, mastered as if by magical power organic and inorganic bodies. but this was not the worst. a more direful calamity for the church occurred in the evocation from the upper and nether worlds of a multi- tude of 'spirits' whose private bearing and conversation gave the direct lie to the moat cherished and profitable dogmas of the church. these 'spirits' claimed to be the actual entities in a disembodied state of fathers, mothers, sons, and daughters, friends and acquaintances, of the persons viewing the weird phenomena. the devil seemed to have no objective existence, and this struck at the very foundation upon which the chair of st. peter

tti open 'de idoloram vauiute' p. 14: os>nii, 1682. digitizec by google was 'sihon hagus' st. paul? 89 after reading fragments chosen at random from the vorks of hermes and augustine on the deity, to decide which of the two gives a more philosophical definition of the 'unseen father' we have at least one writer of fame who is of our opinion. draper calls the augustinion productions a "rhapsodical conversation" with god, an "incoherent dream" father ventura depicts the saint as attitudinizing before an aston- ished world upon "the most sublime heights of philosophy" but here steps in again the aame unprejudiced critic, who makes the following re- marks on this colossus of patristic philosophy "was it for this prepos- terous scheme" he asks "this product of ignorance and audacity that the wo

k with a stick of phosfihorus 'will you leave me nothing in token of your visit' i continued "the spirit broke the triple cord, composed of three strands^ cot- ton, which begirt his loins, gave it to me, and vanished at my feet "oh brahmil! what is this mystery which takes place every night. when lying on the matting, with eyes closed, the body is lost sight of, and the soul escapes to enter into conversation with the i^tris. watch over it, o brahmft, when, forsaking the resting body, it goes away to hover over the waters, to wander is the immensity of heaven, and penetrate into the dark and mysterious nooks of the valleys and grand forests of the himavat" agnahada parikthai" the fakirs, when belonging to some particular temfile, never act but under orders. not one of them, unless he has r

ed from the apostle himself, instead of being a "religious romance" as the author of supemtdural religion calls it, would prove nothing whatever in favor of the identity of the god of the jews with the 'father' of jesus. at best it would only demonstrate that peter had remained from first to last 'an apostle of circumcision' a jew faithful to his old law, and a defender of the old testament. this conversation proves, moreover, the weak- ness of the cause he defends, for we see in the apostle a man who, al- though in most intimate relations with jesus, can furnish us nothing in the way of direct proof that he ever thought of teaching that the all-wise and all-good paternity he preached was the morose and revengeful thun- ders of mount sinai. but what the bomiliet do prove, is our assertion

still more than they themselves had done. it is not true that gautama never taught anything concerning a future life, orthat he denied the immortality of the soul. ask any in- telligent buddhist his ideas on nirv4na, and he will unquestionably ex- press himself, as the well-known wong-chin-fu the chinese orator, now digitizecoy google 320 isis unveiled trftveling in this country, did in a recent conversation with us about niepang (nirvftna "thia condition" he remarked "we all under- stand to mean a final reunion with god, coincident with the perfection of the human spirit by its ultimate disembarrassment of matter. it is the very opposite of personal annihilation" nirvana means the certitude of personal immortality in spirit, not in sovl, which, as a finite emanation, must certainly disin

ortunately for the buddhist talapmns, lamatt tahdm, upasampa- dae" and even sdmaniras^ they themselves have popular records and facts which are weightier than the unsupported personal opinion of a frenchman, bom in catholic lands, whom we can hardly blame for having lost au faith in clerical virtue. when a buddhist monk becomes guilty (which does not happen once in a century, perhaps) of criminal conversation, he has neither a congregation of tender-hearted members, whom he can move to tears by an eloquent confession of his guilt, nor a jesus, on whose overburdened, long-suffering bosom are flung, as in a common christian dust-box, all the impurities of the race. no buddhist transgressor can comfort himself with visions of a vatican, within whose sin-encompassing walls black is turned into

JASMUHEEN THE FOOD OF GODS

low through you when you shower. i.e. visualize that the water flowing over you is healing violet liquid light and that it flows in through the top of your head and through the pores of your skin. step 10: reorganize your living environment so that it is more nurturing and feeds you what you need e.g. less focus around the television and more family sharing/talk time if you are hungry for quality conversation, or daily meditation time if you are hungry for inner peace and silence. ask family to listen to their music, or watch tv with headphones if appropriate. if you are hungry for more energy, rearrange your time schedule to exercise daily and switch to a live, raw food diet, or if you are hungry for more tactility in your life, have tv free nights, or children free nights, for more intim

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

his forehead ample and pale, and the intellectual faculties were surprisingly brought out, and in distinguished prominence. his hair was long, dark, and flowing; his smile inexpressibly fascinating, yet the stranger at venice. 23 sad; and the deep light of his eyes seemed laden, to the attention sometimes of those noting him, with the sentiments and experience of all the historic periods. but his conversation, when he chose to converse, and his attainments and knowledge, were marvellous; though he seemed always striving to keep himself back, and to avoid saying too much, yet not with an ostentatious reticence. he went by the name of signor gualdi, and was looked upon as a plain private gentleman, of moderate independent estate. he was an interesting character; in short, one to make an obse

e be asked whether that language, which now occupies so low a place in the estimation of men, be not the actual waking language of the higher regions, while we, awake as we fancy ourselves, may be sunk in a sleep of many thousand years, or, at least, in the echo of their dreams, and only intelligibly catch a few dim words of that language of god. as sleepers do scattered expressions from the loud conversation of those around them. so says schubert, in his symbolism of dreams. there is every form of the dream-state, from the faintest to the most intense, in which the gravitation of the outside world overwhelms the man-senses, and absorbs the inner unit. in fact, the lightest and faintest form of dream is the very thoughts that we think. real world s business in dreams. 117 a very profound e

place in the estimation of men, be not the actual waking language of the higher regions, while we, adds the philosopher, coming out with something very strange, awake as we fancy ourselves, may be sunk in a sleep of many thousand years, or, at least, in the echo of their dreams, and only intelligibly catch a few dim words of that language of god, as sleepers do scattered expressions from the loud conversation of those around them. the following is a fair view of the rosicrucian theory concerning music. the whole world is taken as a musical instrument; that is, a chromatic, sensible instrument. the common axis or pole of the world celestial is intersected where this superior diapason, or heavenly concord or chord, is divided-by the spiritual sun, or centre of sentience. every man has a litt

JESSUP MK THE CASE FOR THE UFO

ype& were only on a training flight. that is why their leader inter-connected their force-fields-to teach them ion level tele23 control without inducing a fear-block1 which they, too, get when "mowing the lawn" several well-documented volumes have been devoted to listings of sightings, to reports by everyone from boy scouts and families on picnics to astronomers and a man who claims to have had a conversation with a saucer passenger from venus. but our answers to the questions, our evaluation of the potential answers to the fascinating and sometimes frightening questions, end where others begin. in other words, we shall not devote ourselves to the recent sightings and reports which have flooded newspaper offices, official bureaus of the government and, for some strange reason, airports (pr

re building our case for the ufos from a wealth of historical information. however, inasmuch as these disappearances relate, directly, to our thesis of intelligence in space, space contrivances which kidnap human beings, either for study, food, or experiments of a nature beyond our ability to grasp, they bear mention. 116 for progenation. i should like to suggest, first, that a continuous flow of conversation, via a special frequency, be recorded automatically from all large craft in the air. there could be a series of air force and civil aeronautics administrations base stations which could record this conversation. it becomes increasingly unthinkable that so many aircraft are falling from the air without time for a single crewmember to shout something, however brief, into the microphone

ir. there could be a series of air force and civil aeronautics administrations base stations which could record this conversation. it becomes increasingly unthinkable that so many aircraft are falling from the air without time for a single crewmember to shout something, however brief, into the microphone so that we shall know what is happening to them. if we could establish this system of running conversation we might get some clues as to the destroyers of these ships and the captors of their crews and passengers. also, i believe in all fairness that we must admit the ease with which one can overemphasize mysterious disappearances of planes over water. whereas i, personally, will not accept, categorically, mechanical failure which makes it impossible for the crew to report, and which means

L 003

ought. man, rule thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more (a) avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others (b) by some device, such as the changing of thy ring from one finger to another, create in thyself two personalities, the thoughts of one being within entirely different limits from that of the other, the common ground being the necessities of life. note 1 of thine own ingenium devise others. 2. on each occasion that thou art betrayed into thinking that thou art sworn to avo

LAITMAN M FROM CHAOS TO HARMONY

many aspects of 144 from chaos to harmony this phenomenon, but they all center on the idea that if humanity were closer to nature, we would be more balanced and, on the whole, feel better. if we were to study how ancient tribes lived, we would find that the closer they were to nature and to their roots, the more easily they sensed nature s force of love. in that regard, i would like to mention a conversation i had with primatologist and anthropologist, jane goodall, who dedicated her life to the study of chimpanzees and lived among them for many years. for her research, she won numerous awards, including the encyclopedia britannica award for excellence, the national geographic society hubbard medal for distinction in exploration, discovery, and research, and the albert schweitzer prize. w

h and its essence. as kabbalists predicted, the end of the 20th century saw the beginning of a new era in human evolution. now, masses of people have become drawn to kabbalah. back in the 18th century, the vilna gaon pointed to 1990 as the year when the process of mass correction would begin, as it was written in his book, kol ha tor (voice of the turtledove. baal hasulam named the year 1995 in a conversation with disciples in 1945. it is no coincidence that interest in kabbalah is unfolding in this manner. kabbalists explain that if we wait until the end of the 6,000 years without progress in correcting our egos by ourselves, we will suffer tremendously, the majority of the world population will be extinct through horrendous wars, and the few survivors will still have to carry out nature

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

hat period in incarnation under the name of pere joseph. he also appears to have disguised himself as baron hompesch, who was the last of the knights of st. john of malta, the man who arranged the transfer of the island of malta to the english. this great saint and teacher still lives, and his present body has no appearance of great age. i myself met him physically in rome in 1901, and had a long conversation with him. 32. in co-masonry we refer to him as the head of all true freemasons throughout the world (abbreviated as the h.o.a.t.f) and in some of our lodges his portrait is placed in the east, above the chair of the r.w.m, and just beneath the star of initiation; others place it in the north, above an empty chair. upon his recognition and assent as head of the seventh ray the validity

out a line from its own body as it spins the web of life, just as a spider spins its web from its own body. the p c marks that chosen path or ray of the monad, the line of life and work which the arhat must discover and on which he must specialize in order to make rapid progress. and the c c once more represent the triangle, the powers of the triple spirit which he must use in his work. 653. the conversation between the r.w.m. and the w.s goes on to define the c c as a p c within a c c, from which all parts of the c c ce are equidistant, and to say that it is a p c from which a m.m. cannot err. i have already written on this subject in chapter ii, but i could here add that there is a great distinction between the things of the natural world and those of the inner life of consciousness. al

vine nature the circumference will still be nowhere, but the centre will be everywhere; no life whatsoever will be excluded from his sympathies. that is what is symbolized by the statement that all parts of the c c ce are equidistant from the c c the m.m. who keeps his eye on that c c and acts from that p c cannot err. it is on that c c that the r.w.m. opens the lodge. 654. still one point in the conversation remains for consideration. the officers state that their journey is from the east to the west. this may be taken to refer to the path of the sun, which is typical of the path of the initiate. here we have the well-known solar myth again. the sun is new-born at the beginning of the year in the darkness of winter; he struggles through the clouds of the early spring, which seem to threat

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

will have noticed how widely these vary in the versions of the different scholars; i have sometimes wondered whether this is in any way due to that system of double meanings. 125. in ancient egypt we were able to talk about the secrets of the inner life before crowds of people without letting them know what we meant; and we had quite a large vocabulary of such significant words, so that an entire conversation could be conducted seemingly about ordinary every-day affairs, but in reality upon the secrets of the mysteries. much instruction was given in this way; a lecture or address might be delivered publicly by one of the priests, bearing two entirely distinct meanings- the one ethical and intended for the helping of people who were not initiated, and the other esoteric, for the students of

LETTER FROM A LUCIFEREAN

was suddenly struck with a revelation that the atom bomb was the ultimate symbol of lucifer- the light-bringer; that this destroying light had ripped away the old world- had removed all absolutes and givens. everything which i had been brought up to take for granted was shaken- the firm foundations of my world crumbled in that instant, and i was lost, as it were. some months later, i fell into a conversation with a chap i met in the central library. i expounded my somewhat idealistic conviction that science would usher in an age of rationality, and that the age of christianity s grip upon the world was passing away. he asked me if i had heard of the evil aleister crowley, who had declared that "there is no god but man" i had heard of crowley- indeed my father had once burnt a copy of the

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

narrative of the mahabharata is about a civil war and the events surrounding the culminating battle in an ancient indian kingdom. before the great battle begins, arjuna, the chief protagonist, asks his chariot driver, krishna, to drive his chariot out between the two armies. krishna is a complex figure, who many hindus regard as the supreme deity himself. the text of the bhagavad gita contains a conversation between arjuna and krishna that took place on this battlefield before the fighting broke out. from his vantage point on the field between the two armies, arjuna sees all of his closest friends and relatives in both armies, and loses the willingness to fight. he realizes that many of the people dearest to him are about to lay down their lives. after unburdening his heart to krishna abo

successive bodies, is eternal and basically changeless. because we are all eternal souls, who can ever really die? and for that matter, who can ever really kill? krishna further asserts that, as the supreme deity of the universe, he is about to take the lives of arjuna s enemies anyway. thus if arjuna takes up the fight, he will merely be the instrument of god s will. it is in the context of this conversation that, at arjuna s request, krishna reveals his divine form a form that includes the frightening aspect of the divinity that destroys the world at the end of time: when i see thy vast form, reaching the sky, burning with many colors, with wide open mouths, with vast flaming eyes, my heart shakes in terror: my power is gone and gone is my peace, o vishnu! like the fire at the end of tim

LIBER 141

t. this is especially important if the initiate be of the x) iv (if necessary) ease of circumstances (to ensure leisure for these operations, and to enlarge the field of choice of second parties) v. establishment of a protective bodyguard of invisible warriors (to secure freedom from interruption in the course of these operations. this may include preservation of the health) vi. the knowledge and conversation of the holy guardian angel vii. spiritual attainment: e.g. devotion to nuit-babalon-baphomet viii. further insight into nature and her laws ix. the foundation of an abbey of o.t.o. x. the establishment of the kingdom of ra-hoor-khuit upon the earth. also divers matters, as the rejuvenation of one's own body, if desired, the power of healing, and the like. it will be seen that these fe

LIBER ALEPH

ll one-pointedness of thought and action, so that thou mayst direct it inwards unto its core, that is thyself in thy name hadit. for thereby is thy will made white with heat, so that no dross may cling to it. but this work is the great work, and standeth alone. b liber aleph vel cxi 90 gl de gradibus ad magnum opus (of steps to the great work) his great work is the attainment of the knowledge and conversation of thine holy guardian angel. in the eight thyr is the way thereof revealed. but i say: prepare thyself most heartily and well for that battle of love by all means of magick. make thyself puissant, wise, radiant in every system, and balance thyself well in thine universe. then with a pure will tempered in the thousand furnaces of thy trials, burn up thyself within thy self. in the pre

ced, but is unstable. therefore is the choice given unto him, whether he will destroy his temple, and give up his life, extending it to universal life, or whether he will make a fortress about that temple, and abide therein, in the false sphere of daath, which is in the abyss. and to the adepts of our holy order this choice is terrible; by cause that they must abandon even him whose knowledge and conversation they have attained. yet, o my son, they have much help of our order in this on, because the general formula is love, so that their habit itself urges them to the bed of our lady babalon. know then the black brothers by this true sign of their initiation of iniquity, that that they resist change, restrict and deny love, fear death. percutiantur. o the book of wisdom or folly 105 da de

h hath his own use; and thou, being instructed in all ways, choose thine with discretion. i liber aleph vel cxi 176 #s de sua initiatione (of his initiation) y son, my delight, honey of the comb of my life, i will say also this concerning the odds of the formul of male and female, that mine initiation was ordered as followeth. first, unto the middle of the way, the attainment of the knowledge and conversation of the holy guardian angel, were these men appointed to mine aid, jerome politt of kendal, cecil jones of basingstoke, allan bennett of the border, and oscar eckenstein of the mountain, with no woman. but after that attainment hath word come to me only through women, ouarda the seer, and virakam, and in mine initiation into the degree of magus, the cat `ilariwn thy mother, helen the p

ght art of magic, and our holy qabalah, with a great treasure of learning in many matters, but especially concerning egypt, and asia, the mysteries of their arcane wisdom. but of cecil jones had i the great gift of the holy magick of abramelin, and he inducted me into that order which we name not, because of the silliness of the profane that pretend thereto, and he brought me to the knowledge and conversation of the holy guardian angel; also, he was the herald of the masters of the temple when they bade me welcome o their order, appointing a siege for me in the city of the pyramids, under the night of pan; but for three years i was not willing to avail myself thereof. now mark well this, o my son, that this path was peculiar to the law of my star, and none other should follow me herein, or

LIBER CCXLII AHA

the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of d

illumination. distinction is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which th

LIBER CLXV A MASTER OF THE TEMPLE

on seeing the frontispiece to liber jvgorvm he experienced a feeling of decided aversion to cutting his arm in the prescribed manner. but, said be, fear is failure and the forerunner of failure; and it will no doubt be best to undertake a week of this work so as to get used to it, after which i shall probably have no more trouble in this respect. he decided therefore to omit the word and from his conversation for that period. his record of this experiment is kept in detail2 and may prove interesting to other students; so i shall transcribe it in full. saturday, jan. 7th, 1911. vancouver, b. c. 4 p.m. have just received the equinox and am going to experiment with the control of speech by not using the word and for one week. may my lord adonai assist me. amen. sat. 7th, 12 midnight. although

l of speech by not using the word and for one week. may my lord adonai assist me. amen. sat. 7th, 12 midnight. although continually watchful, have had to chastise myself 15 times since 4 o c. will try and make a better record to-morrow (i am certain that i have not missed cutting arm immediately after using the word) sun. 8th, 11:30 p.m. said prohibited word 2. before rising in morning. 1. during conversation. 3. during singing practice. 1. at tea. 1. in evening. 1. supper. total 9 2 the reader is asked to note that only a very few of very many practices are transcribed in this abridged record. this note is especially important, because a casual reader might be led to suppose that v.i.o. got a great deal for very little. on the contrary, he is the hardest worker of all the brethren, and we

re better left unsaid. monday, jan. 9th. bedtime. said word to-day for the first time at lunch. 1 at 1:20 p.m. lunch. 1 at 2:25 p.m. at office. 2 at 4 p.m (was careless enough to repeat a sentence containing it. give extra sharp cut. 1 at 5:10p.m. 1 at 5:30 p.m. total 6 i am glad this shows further improvement. i was working and taking at the office all the evening up to 10 o c. and then had some conversation at home. tuesday, jan. 10th. 12:35 p.m. i am annoyed with myself, have been very careless. had a talk with a man this morning for about 7 minutes, and forgot all about concentration. however, i have more or less formed a habit of speaking in short sentences; so i don t think i said the word more than twice. however am just going to give an extra cut in case, for being careless. 1 befo

0th. 12:35 p.m. i am annoyed with myself, have been very careless. had a talk with a man this morning for about 7 minutes, and forgot all about concentration. however, i have more or less formed a habit of speaking in short sentences; so i don t think i said the word more than twice. however am just going to give an extra cut in case, for being careless. 1 before leaving home in morning. 2 during conversation (as above) 12:10 a.m. 1 during lunch (this only half sounded, but have recorded it) 1 at 7:45 p.m (arm begins to feel sore) 1 at 10:30 p.m (speaking too quickly to m) went to bed at 11:10 p.m. total 6 wednesday, jan. 11. 6:45 p.m. 1 at 9:50 a.m. at office. lunch 1 while talking to my brother c. hour 1 while talking to my wife. 12 1 o c. 1 while talking to my barber. liber clxv 141 i c

in one hour. i evidently got flurried and lost control a bit (note the time when talking to my brother is doubtful, but have included it) i think i should here note that on saturday evening, sunday and monday i was quite aware of my task practically all the time; even when i made mistakes, they were in almost every case caused through trying too hard. probably, having got over a difficult bit of conversation successfully, i was seduced into the error. tuesday and to-day have been rather different. i have lapsed a little in vigilance, but attained a certain subconscious wariness. this makes conversation easier, but is not established enough to make me free from errors. in fact i am not sure if i am not getting more careless. 1 at 5:20 p.m. office. 1 at 8:30 p.m. to wife. 1 at 10:00 p.m. si

a soul-destroying, mind-fuddling practice. if indulged in, it will absolutely ruin all power of concentration. now here is your examination for the grade of zelator.9 (a) go through a door on which is engraved this figure and explain the figure in detail by means of your visions (b) invoke mercury and hod, and travel till you meet the unicorn mentioned in liber lxv, cap. iii, verse 2. report its conversation fully. 8 [this sort of thing is all wrong. it isn t really meditation at all. you let your mind rove about, instead of pinning it down to a single, simple object. samadhi never occurs in such conditions. o.m] 9 [this examination is a subtle compliment, amounting almost to flattery. it is a much harder paper than would be set in most cases. o.m] the equinox 170 (c) discover by visions

quinox 170 (c) discover by visions the nature of the alchemical principles, sulphur, mercury, and salt. how do they differ from the 3 gunas, and the elements fire, water, air (d) give an account of the sign aquarius in the 4 worlds, assiah, yetzirah, briah, and atziluth (e) visit and describe fully the qliphoth of aries (f) visit lophiel and hismael, and report their appearance, mode of life, and conversation. observe. the a\ a\ work throughout is definite and directed. there is no room for a single loose thought (3) you must be perfectly stern and austere about the sanctity of the work. you wouldn t allow your wife to come to the office and talk: you must make her respect your hour of work at home. here i foresee trouble: with rarest exceptions a woman objects to a man doing anything of w

LIBER COLLEGII SANCTI

in the presence of, a neophyte of the a a to prosecute the great work: which is, to obtain a scientific knowledge of the nature and powers of my own being. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity, trust do i bring to the a a and in one year from this date may i be admitted to the knowledge and conversation of the a a! witness my hand_ motto_ liberty power destiny life putrefaction death light perception darkness love passion debauch the seal of n.s.f. 5 =6 the seal of v.v.v.v.v. 8 =3 the seal of d.d.s. 7 =4 the seal of o.s.v. 6 =5 this paper is to be returned to the chancellor of the a a through the zelator admitting. a a publication in class d. b. the task of a neophyte 0. let any prob

ture and powers of my own being. further, i promise to observe zeal in service to the probationers under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity, trust do i bring to the a a and in eight months from this date may i be admitted to the knowledge and conversation of the a a! witness my hand [old motto_ new motto_ this paper is to be returned to the chancellor of the a a through the practicus admitting. a a publication in class d. c. the task of a zelator 0. let any neophyte who has accomplished his task to the satisfaction of the a a be instructed in the proper course of procedure: which is. let him read through this note of his office, and si

hich is, to obtain control of the foundations of my own being. further, i promise to observe zeal in service to the neophytes under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the philosophus admitting. a a publication in class d. d. the task of a practicus 0. let any zelator be appointed by authority to proceed to the grade of practicus. let him then read through this note of his office, and sign it. let him cause the necessary addition to be made to his z

at work: which is, to obtain control of the vacillations of my own being. further, i promise to observe zeal in service to the zelatores under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the dominus liminis admitting. a a publication in class d. e. the task of a philosophus 0. let any practicus be appointed by authority to proceed to the grade of philosophus. let him then read through this note of his office, and sign it. let him cause the necessary addition to be mad

work: which is, to obtain control of the attractions and repulsions of my own being. further, i promise to observe zeal in service to the practici under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the adeptus minr admitting. a a publication in class d. f. the task of a dominus liminis 0. let any philosophus be appointed by authority a dominus liminis. let him read through this note of his office and sign it. let him cause the necessary addition to be made to his philosophus f r

te the great work: which is, to obtain control of the aspirations of my own being. further, i promise to observe zeal in service to the philosophi under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the adeptus admitting. a a publication in class d. g. the task of an adeptus minor let the adeptus minor attain to the knowledge and conversation of his holy guardian angel. the oath of an adeptus minor i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of]

ing. a a publication in class d. g. the task of an adeptus minor let the adeptus minor attain to the knowledge and conversation of his holy guardian angel. the oath of an adeptus minor i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, an adeptus of the a a: to prosecute the great work: which is, to attain to the knowledge and conversation of the holy guardian angel. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and here and now may i be admitted to the knowledge and conversation of the a a! witness my hand_ transcriber fs notes. liber clxxxv was originally privately printed on loose sheets, circa 1909. it had been intende

LIBER CORDIS CINCTI SERPENTE

ahrimanes! blessed are ye unto the ages. 38. they shaped doubt as a sickle, and reaped the flowers of faith for their garlands. 39. they shaped ecstasy as a spear, and pierced the ancient dragon that sat upon the stagnant water. 40. then the fresh springs were unloosed, that the folk athirst might be at ease. 41. and again i was caught up into the presence of my lord adonai, and the knowledge and conversation of the holy one, the angel that guardeth me. 26 liber lxv 42. o holy exalted one, o self beyond self, o self-luminous image of the unimaginable naught, o my darling, my beautiful, come thou forth and follow me. 43. adonai, divine adonai, let adonai initiate refulgent dalliance! thus i concealed the name of her name that inspireth my rapture, the scent of whose body bewildereth the sou

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

scepticism is a wholesale firm, i hope!.and practically, i challenge you to draw valid distinctions. all these are states of the consciousness of man; and if you seek to destroy one, all fall together. viii i must, at the risk of appearing to digress, insist upon this distinction between philosophical and practical points of view, or (in qabalistic language) between kether and malkuth. in private conversation i find it hard.almost impossible.to get people to understand what seems to me so very simple a point. i shall try to make it exceptionally clear. a boot is an illusion. a hat is an illusion. therefore, a boot is a hat. so argue my friends, not distributing the middle term. but thus argue i. all boots are illusions. the soldier and the hunchback 11 all hats are illusions. therefore (th

h.the how is not so easy to get rid of. then, from the standpoint of the arahat himself, perhaps this gwhy did i become an arahat? h and ghow did i become an arahat? h have but a single solution! in any case, we are wasting our time.we are as ridiculous with or arahats as herod the tetrarch with his peacocks! we pose life with the question why? and the first answer is: to obtain the knowledge and conversation of the holy guardian angel. 16 liber cxlviii to attach meaning to this statement we must obtain that knowledge and conversation: and when we have done that, we may proceed to the next question. it is no good asking it now. gthere are purse-proud penniless ones that stand at the door of the tavern and revile the guests. h1 we attach little importance to the reverend out-at-elbows, thun

m hashish and make him run amok, i twitch his buttocks with the red-hot tongs of my sadistic fancy.until he feels uncomfortable. but to the man who is already as uneasy as st. lawrence on his silver grill, who feels the spirit stir in him, even as a woman feels, and sickens at, the first leap of the babe in her womb, to him i bring the splendid vision, the perfume and the glory, the knowledge and conversation of the holy guardian angel. and to whosoever hath attained that height will i put a further question, announce an further glory. it is my misfortune and not my fault that i am bound to deliver this elementary message. gman has two sides; one to face the world with, one to show a woman that he loves her. h we must pardon browning his bawdy jest; for his truth is ower true! but it is yo

LIBER DCCCLX JOHN ST

grade of 7= 4; received the great initiation in october 1906; and, continuing, received the books lxv and vii, etc. in october 1907. so then in the last days of september 1908 do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which i have agreed to call the holy guardian angel, whose knowledge and conversation i have willed, and in greater or less measure enjoyed, since ten years. terrible have been the ordeals of the path; i have lost all that i possessed, and all that i love, even as at the beginning i offered all for nothing, unwitting as i was of the meaning of those words. i have suffered many and grievous things at the hands of the elements, and of the planets; hunger, thirst, fatigue

hole universe, even as we are now physically bound unto the cross of suffering: 1 [this is the .oath of the abyss. or the oath of 8 =3. t.s] john st. john 9 ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things v. that i will perform all things and endure all things vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily sat

nees;1 my thumbs joined each to the fourth finger of the proper hand. all my muscles were tightly held; my breath came steady, slow and even through both nostrils; my eyes were turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. 1 [this is the .thunderbolt. position or svastik.sana described in .liber e] liber dccclx 10 oct. 1. the first day at eight o fclock i rose from sleep and putting on my robe, began a little to meditate. for several reasons.the journey and business of the day before, e

position of the hanged man, although sleep is again attacking me. i am weary, yet content, as if some great thing had indeed happened. but if i lost consciousness.a thing no man can be positive about from the nature of things.it must have happened so quietly that i never knew. certainly i should not have thought that i had gone on for 25 minutes, as i did. but i do indeed ask for a knowledge and conversation of the holy guardian angel which is not left so much to be inferred from the good results in my life and work; i want the perfume and the the vision. why am i so materially wallowing in grossness? it matters little; the fact remains that i do wallow. i want that definite experience in the very same sense as abramelin had it; and what fs more, i mean to go on till i get it. john st. jo

n! for he is always there, and always eager to come in. 1.0. i rise and open unto my beloved. may it be granted unto me in the daylight of this day to construct from 671 a perfect ritual of self-initiation, so as to avoid the constant difficulty of assuming various god-forms. then let that ritual be a constant and perfect link between us. so that at all times i may be perfect in thy knowledge and conversation, o mine holy guardian angel! to whom i have aspired these ten years past. 1.5. and though as it may seem i now compose myself to sleep, i await thee. i await thee! 7.35. i arise from sleep, mine eyes a little weary, my soul fresh, my heart restored. 8.0. accordingly, i continue in gentle and easy meditation on my lord adonai, without fear or violence, quite directly and naturally. one

this universe! eat up thine hermit in thy terrible jaws! dance thou upon this prostrate saint of thine. i suffer from thirst. it is a thirst of the body. yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of geburah plunge me again and again into the fires of pain, so that my steel may be tempered to that sword of magic that invoketh thy knowledge and thy conversation. hoor! elohim gibor! kamael! seraphim! graphiel! bartzabel! madim! i conjure ye in the number five. by the flaming star of my will! by the senses of my body! by the five elements of my being! rise! move! appear! come ye forth unto me and torture me with your fierce pangs. for why? because i am the servant of the same your god, the true worshipper of the highest. ol sonuf vaoresaji, go

all thoughts as they arise in the mind. the difference is that i am aiming at a target, while they are preventing arrows from striking one. in my aspiration to know adonai, i resemble their yog.s who concentrate on their .personal lord; but at the same time it must be remembered that i am not going to be content with what would content them. in other words, i am going to define .the knowledge and conversation of my holy guardian angel. as equal to neroda-samapatti, the trance of nibbana. i hope i shall be able to live up to this! 11.55. have been practising .sana, etc. i forgot one thing in the last entry: i had been reproaching adonai that for six days i had evoked him in vain. i got the reply .the seventh day shall be the sabbath of the lord thy god. so mote it be! the seventh day. 12.17

next door to the savoy; that yogi was a fool who spent forty years learning to walk across the ganges when all his friends did it daily for two pice; and that man does ill when he invokes tahuti to cure a cold in the head while mr. lowe fs shop is so handy in stafford street. but miracles may be performed in an extremity; and are.this brings us round in a circle; the miracle of the knowledge and conversation of the holy guardian angel is only to be performed when the magus has rowed himself completely out; in the language of the tarot, when the magus has become the fool. but for my faith in the ritual 671 i should be at the end of my spells. well? we shall see in the upshot. 1.25. i really almost begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging mysel

of nu he rideth in his liber dccclx 64 chariot.soon, soon he will be here! into this state of listening come certain curious things. formless flittings, i know not what. also, what i used to call .telephone-cross. voices1.voices of strange people saying quite absurd commonplace things..here, let fs feel it .what about lunch .so i said to him: did you. and so on; just as if one were overhearing a conversation in a railway carriage. i beheld also kephra, the beetle god, the glory of midnight. but let me compose myself again to sleep, as did the child samuel. if he should choose to come, he can easily awaken me. 3.35. i have been asleep a good deal.one long dream in which pollit, lord morley of blackburn and my wife are all staying with me in my mother fs house. my room the old room, with on

talk and time were wasted on discussing the nature of the attainment.a discussion foredoomed to failure, in the absence of all knowledge, and in view of the self- contradictory nature of the reasoning faculty, as applied to metaphysics.that it would be wiser to drop the whole question, and concentrate on a simple magical progress. the next step for humanity in general was then .the knowledge and conversation of the holy guardian angel. one thing at a time. but here he finds himself discussing and disputing with himself the nature of that knowledge. better far act as hitherto, and aspire simply and directly, as one person to another, careless of the critical objections (quite insuperable, of course) to this or any other conception. 1 [probably 1906] john st. john 101 for as this experience

LIBER DCCCXI ENERGIZED ENTHUSIASM

ony with any but critical or lascivious eyes; either would be fatal to all the good already done. it is presumably better to wait until all present are greatly exalted before risking a profanation. it is not desirable, in my opinion, that the ordinary worshippers should celebrate in public. the sacrifice should be single. whether or no. xv thus far had i written when the distinguished poet, whose conversation with me upon the mysteries had incited me to jot down these few rough notes, knocked at my door. i told him that i was at work on the ideas suggested by him, and that.well, i was rather stuck. he asked permission to glance at the ms (for he reads english fluently, though speaking but a few words, and having done so, kindled and said: gif you come with me now, we will finish your essay

LIBER GRADUUM MONTIS ABIEGNI

yoga control of breathing liber ccxx the forging of the magic sword ritual cxx the qabalah liber dcclxxvii gnana yoga control of speech devotion to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in certain cases ritual xxviii] porta porta porta col -legii ad s.s. the knowledge and conversation of the holy guardian angel control of thought. raja yoga. harmonizing of the knowledge& powers already acquired. liber mysteriorum the lamp dominus liminis lighting o f the magic 3 1. the probationer. his duties are laid down in paper a, class d.1 being without, they are vague and general. he receives liber lxi and lxv [certain probationers are admitted after six months or more to rit

done. gradvvm montis abiegni 5 he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. finally, he lights the magic lamp. at last, ritual viii admits him to the grade of adeptus minor.21 6. the adeptus minor. his duty is laid down in paper g, class d. it is to follow out the instruction given in the eighth athyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth the sole task; the others are useful only as adjuvants to and preparations for the one work. moreover, once this task has been accomplished, there is no more need of human help or instruction; for by this alone may the highest attainment be reached. all these grades are indeed but convenient landmarks, not necessarily significant. a p

ext in which it is cited, together with the statement in liber 185 that the dominus liminis must learn a part in a temple of initiation, suggests that it may be in part administrative, and concerned with the theory and practice of running a magical order. 21 as far as anyone can tell, ritual viii and gthe instruction given in the eighth athyr (of liber 418) for the attainment of the knowledge and conversation of the holy guardian angel h are the same document; it is not clearly delinated in the equinox publication, but the obvious cut-off point would be from gand thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel. h through to g. so that he shall come at last into the city of the pyramids. h the instruction is printed as gliber vi

LIBER III VEL JUGORUM

ght. man, rule thou thy thought! how else shalt thou master the holy spirit, and answer the high priestess in the middle gateway of the crown? 1. here are practices. each may last for a week or more. avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others. by some device, such as the changing of thy ring from one finger to another, create in thyself two personalities, the thoughts of one being within entirely different limits from that of the other, the common ground being the necessities of life* of thine own ingenium devise others. 2. on each occasion that thou art betrayed into thinking that thou art sworn to avoid, cut th

LIBER LVII

aort the gate, rota the lady of the path of daleth, ator the wheel. also [la, tld, wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself(.i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a a is crowned by this .knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 59 [when the first number is n, the second is n2, the third n (n2+ 1/ 2 and the fourth n2 (n2+ 1/ 2. t.s] 40 liber lviii 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that t

LIBER LXVII THE SWORD OF SONG

ble, shaking its boards with laughter as you read each sunday. ibsen43 to a full pit may play in the moon. if (lunars they) they thought themselves to be the play, it.s little the applause he.d get. i met a christian clergyman. the nicest man i ever met. we argued of the cosmic plan. i was lord roberts, he de wet.44* scots legal term for defendant. a romany word for woman. the rev. j. bowley. the conversation described actually occurred in mr. gerald kelly.s studio in paris. 185 190 195 200 205 210 215 ascension day. moral aspect of christianity to be discussed to prejudice of the metaphysical. orthodoxy to be our doxy. gipsies barred. henrik ibsen and h. g. wells. parson and poet. fugitive nature of dogma in these latter days. the higher criticism. 8 the sword of song he tells me when i c

aught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abramelin ;6 while, fertile as the teeming spawn of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8* truth-lover. 5 10 15 20 25 30 poem dissimilar to its predecessor. will it lead somewhere this time? reflections on the weather, proper to beginning a conversation in english. autobiography of bard. lehrjahre. wanderjahre .the magician of paris. how clever i am! pentecost 23 i lived, elijah-like, mt. carmel in: all gave me nothing. i slid back to common sense, as reason bids, and .hence. my friend .the pyramids. at last i met a maniac with mild eyes full of love, and tresses blanched in those lonely wildernesses where he found wisdom, and long h

, as i shall hope to prove one day, a buddhist) that cornwall, the somewhat cruel instrument of eternal justice, is killed by his servant. regan avenges her husband promptly, and i have little doubt that this act of excessive courtesy towards a man she did not love is the moral cause of her unhappy end. i would not that we should not attempt to draw any opinions as to the author.s design from the conversation of the vulgar; even had we not coriolanus to show us what he thought. iv. act iv. develops the plot and is little germane to our matter, save that we catch a glimpse of the unspeakably vile cordelia, with no pity for her father.s serious condition (though no doubt he deserved all he got, he was now harmless and should have inspired compassion, hanging to him in the hope that he would

e unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic. and i conceive that the apology is ample, so far as the .effects. refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this our book goetia be obtained, and if so, can you give a rational explanation of the circumstances? say you so? i can, and will. the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spence

LIBER OS ABYSMI VEL DAATH

s c g i (motto, titles, etc, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: that i will lead a pure life, as a devoted servant of the order: that i will understand all things: that i will love all things: that i will perform all things and endure all things: that i will continue in the knowledge and conversation of my holy guardian angel. that i will work without attachment: that i will work in truth: that i will rely only upon myself: that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! h the oath of the abyss. 1 1. this book is the gate of the secret of the universe.1 2. let the e

y the universe we mean not that petty universe which the mind of man can conceive, but that which is revealed to his soul in the samadhi of atmadarshana. 24. thence may he enter into a real communion with those that are beyond, and he shall be competent to receive communication and instruction from ourselves directly. 13 [the task of an adeptus minor (liber 185) is to gattain to the knowledge and conversation of his holy guardian angel. h] 4 liber os abysmi vel daath 25. thus shall we prepare him for the confrontation of choronzon and the ordeal of the abyss, when we have received him into the city of the pyramids. 26. so, being of us, let the master of the temple accomplish that work which is appointed (in liber 418 is an adequate account of this ordeal and reception. see also liber 156 f

LIBER SAMEKH

properly performed [it has been found necessary to show this because students were trying to do it without exertion, and in other ways incorrectly..ed] 1. the end of p.raka. the bad definition of the image is due to the spasmodic trembing which accompanies the action. 2. kumbhaka. 3. the end of rechainliber samekh being the ritual employed by the beast 666 for the attainment of the knowledge and conversation of his holy guardian angel during the semester of his performance of the operation of the sacred magick of abramelin the mage. prepared an xvii! in 6 f at the abbey of thelema in cephaloedium, by the beast 666 in service to frater progradior. to which is added liber viii being the ritual revealed in the vision of the eighth athyr for the attainment of the knowledge and conversation of

take back to earth with him. this is but a side issue. the main purpose of the ritual is to establish the relation of the subconscious self with the angel in such a way that the adept is aware that his angel is the unity which expresses the sum of the elements of his self, that his normal consciousness contains alien enemies introduced by the accidents of environment, and that this knowledge and conversation of his holy guardian angel destroys all doubts and* these phenomena are not wholly subjective; they may be perceived, though often under other forms, by even the ordinary man. point ii 23 delusions, confers all blessings, teaches all truth, and contains all delights. but it is important that the adept should not rest in mere inexpressible realization of his raputre, but rouse himself

resent method of using this ritual, having proved it by his own practice to be of infallible puissnace when properly performed, and now having written it down for the world, it shall be an ornament for the adept who adopts it to cry hail to his name at the end of his work. this shall moreover encourage him in magick, to recall that indeed there was one who attained by its use to the knowledge and conversation of his holy guardian angel, the which forsook him no more, but made him a magus, the word of the aon of horus! for know this, that the name iaf in its most secret and mighty sense declareth the formula of the magick of the beast whereby he wrought many wonders. and because he doth will that the whole world shall attain to this art, he now hideth it herein so that the worthy may win to

ee moons; afterwards, midnight making up his course, for four moons four times every day. then let the eleventh moon be consecrated wholly to this work; let him be instant in constant ardour, dismissing all but his sheer needs to eat and sleep* for know that the true formula whose virtue sufficed the beast in this attainment, was thus: invoke often so may all men come at last to the knowledge and conversation of the holy guardian angel: thus sayeth the beast, and prayeth his own angel that this book be as a burning lamp, and as a living spring, for light and life to them that read therein. 666* these needs are modified during the process of initiation both as to quantity and quality. one should not become anxious about one fs phyiscal or mental health on a priori groups, but pay attention

by simple-minded men, such as a workman who gsaw god h and likened him to ga quantity of little pears. h again, we know that ecstasy, impinging upon unbalanced minds, inflames the idolized idea, and produces fanatical faith fierce even to frenzy, with intolerance and insanely disordered energy which is yet so powerful as to affect* the destinies of empires. but the phenomena of the knowledge and conversation of the holy guardian angel are a side issue; the essence of the union is the intimacy. this intimacy (or rather, identity) is independent of all partial forms of expression; at its best it is therefore as inarticulate as love is. the intensity of the consummation will more probably compel a sob or a cry, some nature physical gesture of animal sympathy spasm. this is to be criticized a

which will organize and equilibrate the forces of the adept, against the moment when it becomes necessary to confront the abyss. the adept must control a compact and coherent mass if he is to make sure of hurling it from him with a clean-cut gesture. i, the beast 666, lift up my voice and swear that i myself have been brought hither by main angel, after that i had attained unto the knowledge and conversation of him by virtue of mind ardour towards him, and of this ritual that i bestow upon men my fellows, and most of of his great love that he beareth to me. yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my

mastix 1 qeou. and all daimons will be obedient to you. the beneficial sign is (opotaxon moi panta ta daimonia k.t.l. is the prototype for the ghear me and make all spirits subject unto me h refrain. the rest of aune fs translation is omitted to keep within the limits of fair use) liber viii being the ritual revealed in the vision of the eighth at h y r f o r t h e attainment of the knowledge and conversation of the holy guardian angel a a publication in class d 41 and thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel. first, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be

on the vellum in the fire of the lamp. then, at his prayer, shall the chamber be filled with a light insufferable for splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be rapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guardian angel. and for three days after he shall remain from sunrise unto sunset in the temple, and he shall obey the counsel that his angel shall have given unto him, and he shall suffer those things that are appointed. and for ten days thereafter shall he withdraw himself as shall have been taught unto him from the fulness of that communion, for he must harmonize the wo

-one days he shall return into the world, and there shall he perform that work to which the angel shall have appointed him, and more than this it is not necessary to say, for his angel shall have entreated him kindly, and showed him in what manner he may be most perfectly invoked. and unto him that hath this master there is nothing else that he needeth, so long as he continue in the knowledge and conversation of the angel, so that he shall come at last into the city of the pyramids* 44 transcriber fs notes liber dccc liber samekh is an adaptation by crowley of a graco-egyptian ritual of exorcism which survives in a papyrus in the british museum (p. lond. 46, a.k.a. pgm v. the original is titled gstele of jeu the hieroglyphist (or gpainter h) h (sthlh tou fieou tou zwgrafou; it is also popu

LIBER THISHARB

titles, etc, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: 2. that i will lead a pure life, as a devoted servant of the order: 3. that i will understand all things: 4. that i will love all things: 5. that i will perform all things and endure all things: 6. that i will continue in the knowledge and conversation of my holy guardian angel: 7. that i will work without attachment: 8. that i will work in truth: 9. that i will rely only on myself 10. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! this was probably devised by crowley, patterned after the adeptus minor obligation of

LIBER VII

rs it will always be possible to put one in between them. this postulate is now regarded as unproveable using the generally accepted axioms of set theory (in any case in crowley.s example a0 is an underestimate) 14 chaldaan oracles, paraphrased from fragments 196 and 199 in westcott editiraliber viii$ 3xeolfdwlrq lq &odvv' and thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel: first, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, le

pon the vellum in the fire of the lamp. then, at his prayer, shall the chamber be filled with light insufferable for splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be wrapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guardian angel. and for three days after he shall remain from sunrise unto sunset in the temple, and he shall obey the counsel that his angel shall have given unto him, and he shall suffer those things that are appointed. and for ten days thereafter shall he withdraw himself as shall have been taught unto him from the fullness of that communion, for he must harmonize the w

one days he shall return into the world, and there shall he perform that work to which the angel shall have appointed him. and more than this it is not necessary to say, for his angel shall have entreated him kindly, and showed him in what manner he may be most perfectly involved. and unto him that hath this master there is nothing else that he needeth, so long as he continue in the knowledge and conversation of the angel, so that he shall come at last into the city of the pyrami pliber xcv the wake world a tale for babes and sucklings v a a publication in class c the wake world a tale for babes and sucklings (with explanatory notes in hebrew and latin for the use of the wise and prudent) qu.ran. un cantique allegorique, hebraique, et mystique. panny. except ye become as little children, y

LIBER XCV THE WAKE WORLD

orified, anointed, fill with frenzied d! i pray thee keep the holy tryst within this ring of amethyst. i eat my flesh: i drink my blood i gird my loins: i journey far: for thou hast shown 9, o, 777, kam lon, i pray thee keep the holy tryst within this ring of amethyst. incantatio. the wake world 5 prostrate i wait upon thy will, mine angel, for this grace of union. o let this sacrament distil thy conversation and communion. i pray thee keep the holy tryst within this ring of amethyst. i have not told you anything about myself, because it doesn.t really matter; the only thing i want to tell you about is my fairy prince. but as i am telling you all this, i am seventeen years old, and very fair when you shut your eyes to look; but when you open them, i am really dark, with a fair skin. i have

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

even in one ararita] 10 [commentary by crowley on this chapter as printed in the second edition of the book of lie cdivert from the aim of the work, namely, to let the texts speak for themselves and to give the reader an idea of the main issues in the study of scandinavian mythology. xv a note on orthography this page intentionally left blank 1 introduction when most of us use the word gmyth h in conversation, we refer to something that is not true. when historians of religion use it, they generally refer to a representation of the sacred in words. when anthropologists use it, they often refer to narratives that tell about the formation of some social institution or behavior. none of the definitions, however, will hold directly for the characters and stories this book treats. that is in pa

delusions. the hall is illuminated by swords alone. twelve male and twelve female asir are there. agir sits next to bragi, who tells agir many stories of events in which the asir have participated. the first of these is the full story of the alienation and recovery of idun and her apples, the death of thjazi, and the compensation granted to skadi. when bragi has finished, he and agir have a short conversation about a few kennings, and then agir asks bragi the origin of poetry, which elicits the story of the origin and acquisition by odin of the mead of poetry. at the end of this story agir puts questions and bragi answers them in a way that looks very much like the master-disciple dialogue that so typifies didactic texts in the middle ages. scholars pay special attention to this dialogue

a horse, especially one with a particularly shiny coat. gjallarbru bridge that must be crossed on the way to hel. our knowledge of the gjallarbru is derived almost exclusively from snorri sturluson fs gylfaginning, in the section of the baldr myth describing the journey of hermod to hel in an attempt to retrieve baldr. after riding nine dark nights, hermod comes to the bridge, and there he has a conversation with modgud, the maiden who guards the bridge. that this bridge leads to the world of the dead is made clear by their dialogue. she asks hermod his name and family and informs him that although five troops of dead men rode over the bridge yesterday, it resounds no less under hermod alone. when she asks hermod his mission, he tells her and asks whether baldr has come that way. he has

e, h then odin may be speaking. alternatively, we may be hearing either a narrator fs voice or, perhaps, that of loddfafnir. in any case, the remainder of the section consists of counsels (ra) introduced by the refrain. many of these counsels are similar to those of the gnomic section of the poem (which includes such aphorisms as gkeep and make friends h; gbe cautious when drinking beer h; glimit conversation with foolish people h, but certain of them, especially toward the end of the list, relate easily to myths about odin. thus, for example, loddfafnir is advised to treat guests generously and to heed the words of grizzle-haired men, counsel that would have been useful to geirrod when odin visited that human king and was maltreated (grimnismal. lodur enigmatic god who helps endow ask and

dess into the shrine and follows with veneration as she is led away drawn by cows. then a period of rejoicing, places of festival, as many as are honored to receive and entertain her. they do not enter into war; they do not take up arms. every weapon is hidden. peace and quiet are then alone known, and then alone loved, until the same priest returns the goddess, when she has had her fill of human conversation, to her temple. thereafter the cart, the cloth, and, if you wish to believe it, the deity herself, are washed in a secret lake. slaves serve her, whom the same lake swallows. hence there is a secret terror and a holy ignorance about what that may be, which they only see to die. both frey and freyja are associated with carts, and njord is especially associated with water. indeed, gnert

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

rder, as may be inferred from the intellectual superiority of socrates to most other men, apuleius is justified in calling this d mon a god. and that the d mon of socrates indeed was divine, is evident from the testimony of socrates himself in the first alcibiades: for in the course of that dialogue he clearly says 'i have long been of the opinion that the god did not as yet direct me to hold any conversation with you' and in the apology he most unequivocally evinces that this d mon is allotted a divine transcendency, considered as ranking in the order of d mons" the idea once held, that the invisible elements surrounding and interpenetrating the earth were peopled with living, intelligent beings, may seem ridiculous to the prosaic mind of today. this doctrine, however, has found favor wit

meals. he took long and frequent walks alone, sat on the brows of the neighboring hills, or mused in the midst of the green and flower-gemmed meadows. he was fairly liberal--but in no way lavish--in spending his money, with which he was well supplied. he was a quiet, though a very genial and very interesting, member of the family; and be was seemingly at home upon any and every topic coming up in conversation. he was, in short, one whom everyone would notice and respect, whom few would feel well acquainted with, and whom no one would presume to question concerning himself--as to whence he came, why he tarried, or whither he journeyed" by something more than a mere coincidence the committee appointed by the colonial congress to design a flag accepted an invitation to be guests, while in cam

MASTERING WITCHCRAFT

ally breathe on him, preferably near his face and ideally into his mouth, again powerfully emitting the full radiance of your witch power through your open lips. at this point, you will probably have gained full ocular contact at last, so you may also use this additional channel for your powers of sorcery. having got thus far i would say you are off and away. all that remains is that you turn the conversation instantly to matters of sex. however, if all else fails, i can only suggest you resort to the use of one of the following spells. not everyone is always immediately successful at fascination, inasmuch as the powers of the pyramid need practice and application before they can be switched on and off at will. but keep working at it! as i say, all things yield to perseverance, matters of

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

n without the circle; and in order to accomplish this perfectly it is necessary to take note of all the preparations which the master of the art and his disciples must undertake before constructing the circle. before commencing operations both the master and his disciples must abstain with great and thorough continence during the space of nine days from sensual pleasures and from vain and foolish conversation; as plainly appeareth in the second book, chapter 4. six of the days having expired, he must recite frequently the prayer and confession as will be told him; and on the seventh day, the master being alone, let him enter into a secret place, let him take off his clothes, and bathe himself from head to foot in consecrated and exorcised water, saying devoutly and humbly the prayer, o lor

entrance of an eternal happiness, of a divine prosperity, of a perfect joy, of an abundant charity, and of an eternal salutation. let all the demons fly from this place, especially those who are opposed unto this work, and let the angels of peace assist and protect this circle, from which let discord and strife fly and depart. magnify and extend upon us, o lord, thy most holy name, and bless our conversation and our assembly. sanctify, o lord our god, our humble entry herein, thou the blessed and holy one of the eternal ages! amen. after this, let the master say upon his knees, as follows: book one page 19 prayer. o lord god, all powerful and all merciful, thou who desirest not the death of a sinner, but rather that he may turn from his wickedness and live; give and grant unto us thy grac

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

tain from all things unlawful, and from every kind of impiety, impurity, wickedness, or immodesty, as well of body as of soul; as, for example, eating and drinking superabundantly, and all sorts of vain words, buffooneries, slanders, calumnies, and other useless discourse; but instead to do good deeds, speak honestly, keep a strict decency in all things, never lose sight of modesty in walking, in conversation, in eating and drinking, and in all things; the which should he principally done and observed for nine days, before the commencement of the operation. the disciples should do the same, and should equally put in practice all things necessary to be observed, if they wish to make use of all these operations and experiments. but before the commencement of the work, it is absolutely necess

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic,6 and i conceive that the apology is ample, as far as the effects refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this our book goetia be obtained, and if so, can you give a rational explanation of the circumstances? say you so? i can, and will. the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spence

MEANING OF MASONRY

nvisible world around. us, and the eternal spiritual verities. in all scriptures and cosmologies the tradition is universal of a" golden age" an age of comparative innocence, wisdom and spirituality, in which racial unity and individual happiness and enlightenment prevailed; in which there was that open vision for want of which a people perisheth, but in virtue of which men were once in conscious conversation with the unseen world and were shepherded, taught and guided by the" gods" or discarnate superintendents of the infant race, who imparted to them the sure and indefeasible principles upon which their spiritual welfare and evolution depended. the tradition is also universal of the collective soul of the human race having sustained a" fall" a moral declension from its true path of life

MICHAEL FORD WITCHMOON

desire held. without the will magick is not and holds no power. focus and belief issue forth an independent view and strength which none can touch. the astral sabbat for instance is unobtainable for those without the desire to journey to it, to become with the spirits of the dead. the will is the direction and internal focus which guides him/her through their life. the true will or knowledge and conversation of the holy guardian angel implies knowing the essence of thyself and the direction it should lead one in life. to dare to dare is to test the methods of sorcery, to push the self to the limits both mentally and physically. this is the essence of knowledge and the building of individual strength. to pursue that which could invoke a hidden mechanism within the brain to further advance

spirit-your blood, sigil, grave soil and snake skin. this nganga will contain active fetish spirits related to the dead. you will use items of the dead which may bring shades or manes of the dead which will allow you to form from your own desire demon servitors of protection. one may fuse animal remains with human to form half beast elementals, or shades that prove useful in defense. do not allow conversation of any kind with such created servitors, for that is the road of insanity. command and will and allow no argument or discussion with such spirits. facing the nganga on the altar, take gravesoil and toss a small amount in the nganga. take then the vial of blood (of your own blood, nothing else) and pour a small amount on the skull of bones within the nganga. take the wand, encircling c

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

e 33rd parallel on 11/22/63 (11+ 22= 33. dealey plaza is the site of the first masonic templeappendix c: suggested areas of research280atlantis, alien visitation, and genetic manipulation in dallas. the masons who co-coordinated the assassination were traitors to their guest, unitedstates president john f. kennedy. an article in the realist, 1991, suggests that george bush wastaped in a telephone conversation with [masons] lyndon johnson, j. edgar hoover, allen dulles,and nelson rockefeller, in which the parties discussed the assassination of john f. kennedy. somemasons who were involved in the cover-up of the kennedy assassination are as follows:johnson had received the entered apprentice degree in johnson city lodge no. 561, texas, onoctober 30, 1937. johnson, as next in line for the pre

rch instituteand turned over to the national cancer institute for civilian use. the military section is later renamedthe u.s. army medical research institute for infectious disease (u.s.amriid, which is restrictedto defensive research. by 1971, the budget of the fcri would triple (see 1983, fcri. 1969 apollo 10,11,12 flights to moon. apollo 11 mission spots huge spacecraft on the moon (arm-strong conversation with professor in british intelligence. 1969 cia achieves direct communication between brain and computer. the capability develops tounscramble one persons brainwaves, decipher and record them, and beam them to another person. 1969 dr. jose delgado publishes physical control of the mind: toward a psychocivilized society.delgado states that it is possible now to control human movements

gures relative to hepatitis vaccinations and hiv+ to justify theirclaims. 1987 the philadelphia daily news carries a story that colonel david l. huxsoll, chief of the u. s.army medical research institute for infectious disease (usamriid) told a meeting of soviet scien-tists that soviet charges that the u.s. military created the hiv virus constituted disinformation. 1987 iran-contra hearings. in a conversation between rep. jack brooks and senator inouye, inouyedeclines to answer brooks question about fema and suspension of rights in the u.s, deferring ananswer to a closed executive session. 1987 project moonscan allegedly gets under way for prepositioning mind control technology on themoon to influence earth's population. managed by airborn instrument labs and run by eaton corpora-tion. dod

MICHAEL WYNN THE SOUL TRAVELERS

, even pain, and this probably explains the self-destructive natures of those who are under possession. people who have been labeled crazy are often seen talking to themselves, and interacting with a seemingly fictitious world, but it is indeed a mistake to assume these people are responding to completely non-existent forms. there could very well be someone (or something) on the other end of that conversation. some people are under strong influence of negative spirits, while other people may be extremely psychic, but for either grouping the results are the same, insanity. a possessing spirit may be starved by controlling the thoughts that feed it, in which case the spirit will detach from the individual and go find sustenance elsewhere. in other cases, the spirit must be exorcized. spirits

oods, and acts of debasement (say, buying a pack of cigarettes, will amount to some form of loss to the one who has chosen either extreme. i also had questions about the strange sensation i get every once in a while that what i m experiencing already happened [d j vu. even in a completely new and unforeseen environment, sometimes i could swear i ve already been here, doing this, having this exact conversation. and what s up with the weird images that flood my mind in the last few moments before i actually fall asleep? strange animations of objects in motion, people i don t know, landscapes i ve never witnessed. while in a visibly empty room, why do i sometimes feel like i m not alone? i had questions and, only because i was ready to know, they had answers. truly, all roads were leading to

e obedience of that spirit. the brand new you [3.7] aside from thaumaturgic magic, or low magic, which uses magic to alter the outside world according to will, there is also theurgic magic, or high magic. theurgic magic is magic used to change the self; this type of magic is by far the lesser known of the 2. the most common ambition involved with theurgic magic is the what is called knowledge and conversation with the holy guardian angel. this merger of the guardian angel and lower self can take years, and this long-term ambition requires a series of rituals which slowly merge the magician, and his guardian angel into one body. merger with one s holy guardian angel is also called the great work, and it is among the highest achievements of both white and black magicians. although the term i

l scale. this tonal value may have formed part of that combination of circumstances which rendered the king's chamber an ideal setting for the conferment of the highest degree of the mysteries -manly palmer hall (33rd degree freemason "the secret teachings of all ages" it should never be forgotten for a moment that the central and essential work of the magicians is the attainment of knowledge and conversation with the holy guardian angel anything apart from this course is a side issue and unless so regarded may lead to the complete ruin of the whole work of the magician -aleister crowley "magic without tears--michael wynn's "the soul travelers" 62 i can t believe it s not fiction: the jedi warlock 2 chapter 4- the others the others among us [4.1] the others among us have existed since the

onately ecstatic sense of identity.in my third year at cambridge, i devoted myself consciously to the great work, understanding thereby the work of becoming a spiritual being, free from the constraints, accidents, and deceptions of material existence. i, the beast 666, lift up my voice and swear that i myself have been brought hither by mine angel. after that i had attained unto the knowledge and conversation of him by virtue of mine ardour towards him, and of this ritual that i bestow upon men my fellows, and most of his great love that he beareth to me, yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my vi

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

twilight mentions an atavistic resurgence concept which was propagated to some extent by austin osman spare. humanity carried the knowledge of the beast which angels sought to possess this refers to the fall and how lucifer sought to invoke the dragon and beast within his being, thus joining in union the sun with the moon. the practitioner of the art magical[7] is one who seeks the knowledge and conversation of his holy guardian angel or luciferian angel, but also to enflesh the bestial aspects of his being, thus developing the shadow and the light aspects of his being. this is the great work, through isolation in the antinomian path does the luciferian sorcerer come forth and recreate himself/herself as a god. the lore of the fallen was written as a witch cult invocation of the self brin

MOODY RAYMOND A LIFE AFTER LIFE

it (2) when i woke up after the accident, my father was there, and i didn't even want to know what sort of shape i was in, or how i was, or how the doctors thought i would be. all i wanted to talk about was the experience i had been through. i told my father who had dragged my body out of the building, and even what color clothes that person had on, and how they got me out, and even about all the conversation that had been going on in the area. and my father said "well, yes, these things were true" yet, my body was physically out this whole time, and there was no way i could have seen or heard these things without being outside of my body. finally, in a few cases, i have been able to get the independent testimony of others about corroborating events. in assessing the evidential value of su

MORALS AND DOGMA

nce in the conduct of a people in war or peace, whether they believe the supreme god to be a cruel deity, delighting in sacrifice and blood, or a god of love; and an individual's speculative theory as to the mode and extent of god's government, and as to the nature and reality of his own free-will and consequent responsibility, will needs have great influence in shaping the course of his life and conversation. we see every day the vast influence of the popular idea of god. all the great historical civilizations of the race have grown out of the national ideas which were formed of god; or have been intimately connected with those ideas. the popular theology, which at first is only an abstract idea in the heads of philosophers, by and by shows itself in the laws, and in the punishments for c

e whole universe has emanated from god. remember also, my brother, that you have other duties to perform than those of a judge. you are to inquire into and scrutinize carefully the work of the subordinate bodies in masonry. you are to see that recipients of the higher degrees are not unnecessarily multiplied; that improper persons are carefully excluded from membership, and that in their life and conversation masons bear testimony to the excellence of our doctrines and the incalculable value of the institution itself. you are to inquire also into your own heart and conduct, and keep careful watch over yourself, that you go not astray. if you harbor ill-will and jealousy, if you are hospitable to intolerance and bigotry, and churlish to gentleness and kind affections, opening wide your hear

MOTTA MARCELO THE COMMENTARIES OF AL

to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so, also, our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature (the adept's) and his purpose (the adept's, fulfilling them (the knowledge and conversation of the holy guardian angel produce this result. it is not "the angel's nature" or "the angel's purpose" that are to be done by the adept! for instance, aiwass was the holy guardian angel of a.c; but aiwass goes on doing his job, that of

e as their sole purpose to test your understanding of the law of thelema, and fidelity thereunto. this is a very difficult note to understand, unless you have some initiatic experience. you must be at least a neophyte to get something from it. for the central experience of the grade is the vision of the holy guardian angel, and that vision, although it is not to be confused with the knowledge and conversation obtaining in tiphereth of tiphereth, imparts your first inkling of spiritual perspective. although this is not to the point, we might as well add a further warning: neophytes must guard themselves against the tendency to confuse the vision with the knowledge and conversation, that is, to think themselves adepts within, and zelators must keep in mind that they are not masters of the te

ply it to one particular case after another. as he comes by degrees to understand it, he will be astounded at the simplification of the most obscure questions which it furnishes. thus he will assimilate the law, and make it the norm of his conscious being; this by itself will suffice to initiate him, to dissolve his complexes, to unveil himself to himself; and so shall he attain the knowledge and conversation of his holy guardian angel. i have myself practiced constantly to prove the law by many and divers modes in many and divers spheres of thought, until it has become absolutely fixed in me, so much so that it appears an "identical equation, axiomatic indeed, and yet not a platitude, but a very sword of truth to sunder every knot at a touch. as the practical ethics of the law, i have for

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

tityus, one of the earth-born giants, had insulted hera on her way to peitho, for which offence zeus flung him into tartarus, where he suffered dreadful torture, inflicted by two vultures, which perpetually gnawed his liver. tantalus was a wise and wealthy king of lydia, with whom the gods themselves condescended to associate; he was even permitted to sit at table with zeus, who delighted in his conversation, and listened with interest to the wisdom of his observations. tantalus, however, elated at these distinguished marks of divine favour, presumed upon his position, and used unbecoming language to zeus himself; he also stole nectar and ambrosia from the table of the gods, with which he regaled his friends; but his greatest crime consisted in killing his own son [135]pelops, and serving

yrtus, to the effect that she had been carried off against her will, and promised that if he would meet her, in the darkness of night, in the temple of artemis, she would assist him in regaining possession of the golden fleece. relying on the good faith of his sister, absyrtus fell into the snare, and duly appeared at the appointed trysting-place; and whilst medea kept her [227]brother engaged in conversation, jason rushed forward and slew him. then, according to a preconcerted signal, he held aloft a lighted torch, whereupon the argonauts attacked the colchians, put them to flight, and entirely defeated them. the argonauts now returned to their ship, when the prophetic board from the dodonean oak thus addressed them "the cruel murder of absyrtus was witnessed by the erinyes, and you will

PATRON OF SORCERY

r both. i'm not saying that a good group of humble, like- minded people, poets and mystics, shouldn't be worked with if you find them; but good luck finding them. the wise would do well to look to themselves, within and beyond, for the emergence of this pattern. the simple act of looking shows that it is occurrit the patron of sorcery dakhla sba 16 july xxxi, aeon of set (1996 ce) during a recent conversation, a student of ancient egypt mentioned to me the cult of isis and osiris and its survival of the fall of egypt as a mediterranean "mystery religion. as an initiate of the modern temple of set, i began to wonder to what extent the original cult of set had survived that civilization, and what documented forms this survival had taken. i found an answer in hans dieter betz's edition of the

PHILIP NEIL MYTHS LEGENDS EXPLAINED

nkind has become totally degenerate, vishnu will come in his tenth incarnation, riding a white horse and wielding a flaming sword to destroy the wicked and renew the world. krishna krishna, the eighth avatar, is preeminently vishnu in his role as lover. he loved radha and the story of their love is a favorite theme in indian art and literature. however, krishna did go to war and the philosophical conversation he had with arjuna, his charioteer, became the bhagadvad gita, one of hinduism s holy books. vishnu s discus, symbol of the mind and the sun vishnu s mace, associated with the power of the mind the avatars of vishnu this 18th-century picture from rajasthan in northern india, shows the ten official avatars of vishnu. in the center vishnu is shown as krishna, accompanied by his lover ra

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

y, when a person wants to think, speak or act, he must first focus on the point. then the point must be extended and "threaded" through the entire line of action. this is analogous to the line which is threaded through the pearls of a necklace to hold them together. similarly, if a person desires to express a thought to his friend, he must focus on the point and hold it in his mind throughout the conversation. if he will be distracted in some way he will forget the point and lose the "thread" of thought. only when he is reminded of the point will he again be able to continue where he left off. furthermore, during the time that a student receives a teaching, he must make himself into a point, so to speak. this means to say that he must stay totally focused and invest his whole being into ab

drives them. an example of this is a christian missionary. he talks and acts as if he is an objective, reasonable person, but in reality he is neither reasonable nor objective. in reality he is completely bent on converting you to his religion and his speech and actions are there merely to facilitate this. this is why he knocked on your door in the first place. though it appears that a reasonable conversation is taking place, if he is refuted in debate, he will automatically revert back to the essential point of the irrational desire in which there is no compromise and no recognizable intellect at all, such as saying "it is true because i know it in my heart, etc. in summary, tohu is when the light (revelation) of the desire is too strong for the vessels and overpowers them, so that they c

. conversely, the more pleasure he has in it, the greater will be his anguish in what he does not understand. we may now understand why love and fear are called the "wings, because they propel one to greater and greater heights in g-dliness. however, if one does not have binah (understanding) he will be incapable of having a connection. this may be understood by the example of one who overhears a conversation. because he understands the language and the subject they are talking about, his interest and attention is automatically drawn to listen into their conversation. however, if they would be speaking a foreign language, which he does not understand, his interest will not be drawn to their conversation altogether. in the same way, love and fear of g-d are the natural consequences of the u

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

. conversely, the more pleasure he has in it, the greater will be his anguish in what he does not understand. we may now understand why love and fear are called the "wings, because they propel one to greater and greater heights in g-dliness. however, if one does not have binah (understanding) he will be incapable of having a connection. this may be understood by the example of one who overhears a conversation. because he understands the language and the subject they are talking about, his interest and attention is automatically drawn to listen into their conversation. however, if they would be speaking a foreign language, which he does not understand, his interest will not be drawn to their conversation altogether. in the same way, love and fear of g-d are the natural consequences of the u

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

ng mentality, that of orientation away from g-dliness and making relevance into the end-all and be-all of life, living life only for the high, the experience, is the root of tzara fat. our sages tell us that tzara fat afflicts a person because he has indulged in slander, a vicious indication that his egocentricity has so overtaken him that he is ready to make another person into a mere subject of conversation, without regard for his feelings or reputation. he must therefore be ostracized, sent out of the camp, until his condition passes. as part of his purification he must take two birds, the chirping personifications of pointless and self-serving indulgence in relevance and experience, and kill one and set the other free. in this way he utterly dissociates himself from this evil, and is r

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

back the original pagination has been maintained research is only one example that points llewellyn to high standards and impeccable an invaluable and special role in my life some of them now. the contributing george wilson, and hal sundt have taken making this an unparalleled edition of has been my faithful golden dawn has achieved attainments in actualizing i also wish to thank stephan hoeller, conversation and ideas, and my me closer to the feminine. finally, i ph.d. for his patient participation in my when regardie finished his introduction with the words that his work was true fratres and sorores who seek the ruby stone of the wise. our work too, just introduction to the second edition volume i. it would be trite to say that life is a strange, wonderful and mysterious process. but it

tain to be more thkahuman, and thus gradually raise and unite kiyselfvto my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. introduction 11 many years after crowley had become exposed to this obligation, and had labored hard on the road to magical accomplishment, he took this obligation and translated it as seeking and acquiring the knowledge and conversation of the holy guardian angel. in the use of this archaic language, he merely followed mcgregor mathers who had translated into english the sacred magic of abramelin the mage, where this phrase was first used. as the tiphareth clause of the obligation, it is the most important one of all the ten clauses. and in one way or another, its fulfillment is pointed to in nearly every important p

standing arises through penetrating to the root of the matter, without which the student may stray but too readily from the narrow way stretching <89> before him. no matter how brilliant his intellectual capacity, no matter how ardent his sincerity or potent his dormant magical power, always must he remember that they matter absolutely in no way unless applied to the great work- the knowledge and conversation of the higher and divine genius "power without wisdom,"said a poet "is the name of death" and as frater d. d. c. f. so rightly said of one phase of magical work, but which has its application to the whole scheme "know thou that this is not to be done lightly for thine amusement or experiment, seeing that the forces of nature were not created to be thy plaything or toy. unless thou doe

dge synthesising a vast concourse of ideas, representing in a single emblem the great work itself- the harmonious reconciliation in one symbol of diverse and apparently contradictory concepts, the reconciliation of divinity and manhood. it is a highly important symbol to be wom over the heart during every important operation it is a glyph, in one sense, of the higher genius to whose knowledge and conversation the student is eternally aspiring. in the rituals it is described as the key of sigils and rituals. the sword is a weapon symbolising the critical dispersive faculty of the mind. it is used where force and strength are required, more particularly for banishing than for invoking- as though conscious intellection were allied to the vower of will. when emplyed in certain magical ceremoni

one like, whose dwelling is in the heavens and in every virtuous and god-fearing heart <252> 0 god, the vast one, thou art in all things. 0 nature, thou self from nothing, for what else can i call thee. in myself, i am nothing, in thee i am self, and exist in thy selfhood from nothing. live thou in me and bring me unto that self which is in thee, amen. i desire the attainment of the knowledge and conversation of my higher and divine genius, the summum bonum, true wisdom and perfect happiness, the power of the great transformation. kneel west of the altar, and say, whilst aspiring strongly: in the divine name lao i invoke thee, thou great avenging angel hua, to confirm and strengthen me in the path of the light. 0 messenger of the beloved one, let thy shadow be over me. thy name is death, i

n mngick, llewellyn, 1987-both by gerald j. schueler. c.l.w. part four the concourse of the forces enochian or rosicrucian chess this is one of the sub-divisions of the angelic system of tablets about which, sad to say, very little can be said. no one in the order, or my temple, seemed to know anything about it. whether this same condition applies to the other temples is hard to say, though, from conversation with certain of the adepti of those temples, i gather the same conditions there prevailed. nothing that was of practical value, as throwing any light on the nature and function of the game, was thrown on the subject by any of the order members within the sphere of my acquaintance. it is probable that the knowledge of this system died with the early members* all that i ever heard were

RELIGIOUS TENANTS OF THE YEZIDI

e doubted that the term "yezeedee" is derived from yezd, one of the titles applied by the ancient persians to the supreme being "we are yezeedees" said sheikh n sir to me on one occasion "that is, we are worshippers of god" but a difficulty then arises as to the person of him whom they designate "sheikh adi" and who there is every reason to believe also represents the deity in their theology. the conversation which i held with the guardians of the temple clearly leads to this conclusion, and the same has been declared to we again and again by many yezeedees. fr. 1 in that case his tomb must be regarded as a myth, and the prefix "sheikh" fn. 1. may not the yezeedee "adi" be cognate with the hebrew hbw ad adh or ad, the two first letters in the original of adonai, the lord, and its compounds

ROBERT KIRK WALKER BETWEEN WORLDS

ved from the long-enduring tradition of contact between the worlds, which http//www.dreampower.com/kirk_wbw/pg_82.htm (2 of 10 [10/9/2001 12:36:03 am] robert kirk- walker between worlds(pages 82-91) seems always to be dependent upon the initiation or adjustment of perception in humanity. kirk asserts elsewhere that though the subterranean people can see us, we cannot easily see them (pages 47-48. conversation or direct contact with your co-walker is one of the chthonic magical techniques, found in underworld or shamanistic initiation worldwide. it has its mirror or reflex in the technique of conversation with the holy guardian angel, found in kabbalistic and christian mysticism, and featured in esoteric ritual and contemplative training. page 24. these subterraneans eat but little in their

important part in the merlin tradition as reported by geoffrey of monmouth and other medieval chroniclers. in glamorganshire there is a village known as angel town, and pembroke is angle or nangle: adamnan, in his life of columba, records that the saint opened his books and 'read them on the hill of the angels, where once on a time the citizens of the heavenly country were seen to descend to hold conversation with the blessed man. upon this his editor comments 'this is the knoll called "great fairies hill. not far away is the "little fairies hill. the fairies hills of pagan mythology became angels hills in the minds of the early christian saints' one may be permitted to question whether this metamorphosis really occurred, and whether the idea of angels or angles is not actually older than

RUBY TABLET OF SET

people who work with the symbol. these symbols can become "magnetic, in that each use of the symbol brings forth yet another repetition of the symbol. each reference brings forth a constellation of meaning, with one meaning and use leading to another. each use of the symbol sparks, or attracts, another use of the symbol. in these cases the symbols will often be repeated over and over throughout a conversation or other communication, each time exercising one or more of those meanings, and through the course of the communication this symbol can almost hold or reflect an entire world view. this is the way the people influenced by the symbol see their world. at a political rally the symbol might be "america "democracy, or "the party (citizens of other countries may substitute those symbols mea

ectation of satisfaction. none here some there. walking east walking west. going coming. empty-handed carrying groceries. abstract value (money) concrete value (food) observe that in this table, the "i" that is performing a particular action to accomplish a result is not found. if it exists at all, it does so as part of the matrix function transforming the first set of conditions into the second. conversation with an individual thinking in this fashion might be hampered by a number of difficulties. such a perspective entails, among other things, a radically altered view of causality. to take an example which is famous, and illustrates well the political aspect of handedness: left-wingers are always accused of "condoning" crime. as somebody says "a mugger just hit a little old lady over the

n, and tefnut's conscientious reflection. plan your future, create your future, a future befitting the god you shall become [all assembled now meditate and shape their paths of xeper as inspired [closing: farewell to set, close the gate, extinguish the candles, ring the bell [shu and tefnut, echoed by all others] thus it begins. reading list: the sphinx and the chimaera following is the text of a conversation between a sphinx and a chimaera, evoked to manifestation in order to explore certain magical implications of the dialogues of plato. placed upon the altar: the collected dialogues of plato, hamilton& cairns (ed, princeton university press, 1961 ce] the sphinx: i think it essential to preface any discussion of a single platonic dialogue with two major qualifications. the first is that

he blood and lineage which can, with perfect truth, be assigned to the authentic sophist. the sphinx: obviously that is not an objective philosophical statement. it is a deliberate insult reached through a dialectical process which, in retrospect, seems a transparent parody of plato's more serious argumentative style. in most of the platonic dialogues one feels that socrates is not "managing" the conversation towards an end that he has conceptualized before hand. but every twist and turn of the sophist is designed only to channel the conversation into providing a part of that final statement. the chimaera: but how would you have plato compose such a definition, save by a summary of the component arguments preceding it? the sphinx: i quarrel not with the final assembly process, but rather w

rds anyone who is not of like kind. jude 1:9 yet michael the archangel, when contending with satan he disputed about the body of moses, durst not bring against him a railing accusation, but said, the lord rebuke thee. here is a fine example of the use of language. should the opportunity present itself, a christian may attempt to use the term "the lord rebuke you" on you. should the direction of a conversation with a christian be aimed to misdirect their intent, i have found an interesting reaction from several when they are confronted by a satanist who uses the term "the lord rebuke you" on them. in the bible we discover jesus is the proclaimed enemy of satan. however, jesus only makes mention of satan fifteen (15) times. only a very small portion of jesus' time was occupied with satan. th

d and virgin is due to divine intervention, and is therefore a matter of faith, meaning that a catholic can be excommunicated for heresy if he is not willing to accept these dogmas. commonly used to "honor" mary, the hail mary's are nothing but invocations to a mother goddess. mary has been an extremely touchy subject for catholicism. technically she is a saint, but just try calling her that in a conversation with devout catholics. some of the other female saints who are highly "venerated" do not come out so well either under scrutiny, especially when cults have been established around them. st. therese of the child jesus, a carmelite nun also known as the little flower, is a well know example, a saint who still continues to "perform miracles" and whose story is spread through the blessed

rges the ultimate magical weapon from out of their many and fragmented sub-personalities "so with thy all; thou hast no right but to do thy will. do that, and no other shall say nay (al 1:42-43) this achievement of self-unification has been spoken of in elder books of arcane lore as the great work, the creation of the philosopher's stone and, in the symbolism of the old aeon, as the knowledge and conversation of the holy guardian angel. this "angel" is no angel of god in any theistic sense. rather it is the crystallization of the magician's own ultimate selfhood. in the language of the book of opening the way, it is the neter xem whose name is unknown. to seek to know one's true will requires time, effort, and much reflection and inner searching. fortunately, there is no shortage of tools

, as though some of them were wary of me. finally i revealed myself as a magister templi. they reacted more negatively than before, donning robes of various colors. i responded by donning my own black/blue robe, whereupon there was a reaction by them of even stronger dislike. i responded with anger in turn. there was a violent conflagration, the hall collapsed, and i recall nothing further" 13. a conversation between a sphinx and a chimaera relative to plato's the sophist. used for the evocation was the collected dialogues of plato, hamilton& cairns (ed, princeton university press, 1961. the full record of this working was sent to the priesthood of set on november 6, x/1975, and is now in the ruby tablet of set. 14. kenneth grant, co-editor of many of crowley's works with john symonds, has

idn't know the meaning of. instead of translating the stele of xem, i began to work on a translation of what i'd written down. chills ran up and down my spine as i read "i, my self, am set. you, your selves, are the neter xem-set" on the evening of april 12th, i read the egyptian and english for these hieroglyphs to an initiate in per-bastet who got the same feeling from them that i had. when our conversation ended, i began to count- nineteen parts- and re-opened my working to ask set if these were the nineteen parts of the word of set promised by the book of coming forth by night (ref. a. in less than an hour i had written down the book of knowing the way. it begins with a reminder that what happens in the macrocosm must also happen in the microcosm: as above, so below. on the north solst

achieve xem? the first question is the easiest to answer. the book of coming forth by night bluntly tells us that these "old ones" can not have such an existence when it states that "all other gods of all other times and nations have been created by men" although we have no direct statement in any of our documents which we regard as from set, in the pentagram of set working record, a record of a conversation with set,(44) ptah explains the blue spiraled field as emanations of essence, or neters "from a common center- you, when speaking with set. set agrees. it is therefore logical to conclude that the creation and sanction of the neters is due to set's desire to assist us on our journey. given the preceding, we are still left with the question of why we are encouraged to work with the "ol

is only as it becomes (magus barrett) and two others "for what a man sows, that he will also reap (the enemy "please bear in mind that you're going to get out of this what you put into it (magister lewis) with the coming into being of per-t, these seem to be pretty well verified.even the quote from the enemy. and if we've come this far, i can see little to stop us from absorbing the knowledge and conversation of per-t and its new implications of xeper and xem. i suggest that infinity is our goal. the two final paragraphs of key #1 are invitations to self-expansion. we are again told the how, why, and what of approaching the initiation to xem. the step that separates but does not divide" i ask you to consider here the two lands, both balanced3 and going home to xem. key #2 key #2 begins wit

SALMANRUSHDIE THESATANICVERSES

or of the van, seeking out the pellets of his torture as they rolled from side to side, and the policemen, needing an outlet for the frustration engendered by the immigration officer's rebuke, began to abuse saladin roundly and pull the hair on his rump to increase both his discomfort and his discomfiture. then the five policemen defiantly started up their own version of the immigration officers' conversation, and set to analysing the merits of divers movie stars, darts players, professional wrestlers and the like; but because they had been put into a bad humour by the loftiness of "jockey" stein, they were unable to maintain the abstract and intellectual tone of their superiors, and fell to quarrelling over the relative merits of the tottenham hotspur "double" team of the early 1960s and

nt, delicious" people came from all over london to eat her samosas, her bombay chaat, her gulab jamans straight from paradise. what was there for sufyan to do? take the money, serve the tea, run from here to there, behave like a servant for all his education. o, yes, of course the customers liked his personality, he always had an appealing character, but when you're running an eatery it isn't the conversation they pay for on the bill. jalebis, barfi, special of the day. how life had turned out! she was the mistress now. victory! and yet it was also a fact that she, cook and breadwinner, chiefest architect of the success of the shaandaar caf, which had finally enabled them to buy the whole four-storey building and start renting out its rooms _she_ was the one around whom there hung, like ba

alive and dependent on her, especially now that her fool sister hyacinth had lost her job as a physiotherapist by "gettin up to she nonsense. the young man's name, for of course there was a young man, was uriah moseley. the station had recently installed two gleaming new elevators and orphia and uriah were their operators. during rush-hours, when both lifts were working, they had little time for conversation; but for the rest of the day, only one lift was used. orphia took up her position at the ticket--collection point just along from the elevator-shaft, and uri managed to spend a good deal of time down there with her, leaning against the door-jamb of his gleaming lift and picking his teeth with the silver toothpick his great--grandfather had liberated from some old-time plantation boss

ee. the revelation- the _recitation- told the faithful how much to eat, how deeply they should sleep, and which sexual positions had received divine sanction, so that they learned that sodomy and the missionary position were approved of by the archangel, whereas the forbidden postures included all those in which the female was on top. gibreel further listed the permitted and forbidden subjects of conversation, and earmarked the parts of the body which could not be scratched no matter how unbearably they might itch. he vetoed the consumption of prawns, those bizarre other-worldly creatures which no member of the faithful had ever seen, and required animals to be killed slowly, by bleeding, so that by experiencing their deaths to the full they might arrive at an understanding of the meaning

and his wife mishal had so deteriorated that they were no longer on speaking terms. by now, and in spite of the cancer that had turned her as grey as funeral ash, mishal had become ayesha's chief lieutenant and most devoted disciple. the doubts of other marchers had only strengthened her own faith, and for these doubts she unequivocally blamed her husband "also" she had rebuked him in their last conversation "there is no warmth in you any more. i feel afraid to approach "no warmth" he yelled "how can you say it? no warmth? for whom did i come running on this damnfool pilgrimage? to look after whom? because i love whom? because i am so worried about, so sad about, so filled with misery about whom? no warmth? are you a stranger? how can you say such a thing "listen to yourself" she said in

my cause is hopeless" she flirted "ammaji" saeed gulped "what are you saying "because i have from time to time spoken roughly to you "please forget it" saeed said, bemused by her performance, but she would not "you must know it was all for love, isn't it? love" said mrs. qureishi "it is a many--splendoured thing "makes the world go round" mirza saeed agreed, trying to enter into the spirit of the conversation "love conquers all" mrs. qureishi confirmed "it has conquered my anger. this i must demonstrate to you by riding with you in your motor" mirza saeed bowed "it is yours, ammaji "then you will ask those two village men to sit in front with you. ladies must be protected, isn't it "it is" he replied. o o o the story of the village that was walking to the sea had spread all over the countr

SATANGEL

e them. the book of abra-melin sometimes called the sacred magick of abra-melin the mage, the text claims to have been written by a jewish magician in wursburg for his son in 1458. it is considered more likely to date from the 18th century, the oldest known version being in french and preserved in the arsenal library in paris. the art described within is called the attainment of the knowledge and conversation of the holy guardian angel, which later became the principal goal of the thelemic current, as inspired by the magician, psychonaut, and publicity freak aliester crowley. true black magick this 18th century grimoire follows the basic formula of the key of solomon. it deals primarily with acts of malice and spite. the fourth book of agrippa this text has for centuries remained a favouri

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

bhagavad gita. many readers find the bhagavad gita, which consists of seven hundred 252 world religions: almanac hinduism sanskrit verses in eighteen chapters, the most beautiful of hindu scriptures. it is part of book vi of the long epic poem the mahabharata, which means great epic of the bharata dynasty. it was likely written in the first or second century ce. the bhagavad gita is written as a conversation between a warrior prince, arjuna, and his companion and charioteer, krishna, who is an incarnation of the god vishnu. the dialogue occurs on the battlefield, just as a war is about to begin. as the two armies line up, each sees relatives and friends on the other side. arjuna hesitates and wonders whether it would be better for all to give up their weapons rather than take part in a cr

yceum to be the first true university in history. aristotle also founded a library and museum at the lyceum, further enhancing its reputation. it was during his years at the lyceum that aristotle composed most of his writings. many of these works are in the form of dialogues, a model plato had originated, in which theories and ideas are presented and explained in popular language in the form of a conversation between two people. he also wrote many treatises, or systematic explanations of a subject, in more formal and technical language. after the death of alexander the great in 323 bce, anti-macedonian sentiment again became high in athens. the people of athens blamed macedonians like alexander and his father for taking away their power as a city-state. aristotle again became the focus for

in legs, small eyes, suffered from poor digestion, and spoke with a lisp. these reports also say he wore fashionable clothing to compensate for his physical defects. his cloak and sandals were always of the finest materials. he wore finger rings and kept his hair cut short. whether or not he lisped, he was known as a fine public speaker, and was clear, witty, and persuasive in his lectures and in conversation. it is believed that he was comfortable financially, and his family s holdings in stagira allowed him to indulge his passion for collecting books. aristotle appears to have been devoted to his family, and he made continual references to them in his will. 38 world religions: biographies aristotle whose use would make it possible to learn everything there was to know about reality. aris

available to all men. prior to his efforts, education was generally obtained in the home through a hired tutor or not at all. confucius was a key figure in the establishment of teaching as a profession. his supposed birthday, september 28, is still celebrated as teachers day in taiwan. confucius taught by example and by telling stories from his life and the lives of others. he also taught through conversation, asking questions that challenged the beliefs of his pupils. in addition to confucian philosophy, his students also learned to master the six arts, just as confucius had. he took groups of twenty to twenty-five pupils at a time and was said never to have turned away a hopeful student because the student could not pay. he attempted to inspire a sense of empathy in these young men and a

k, ny: penguin, 1990. marcello, patricia cronin. the dalai lama: a biography. westport, ct: greenwood press, 2003. periodicals bilski, andrew. a god-king in exile. maclean s (october 15, 1990: 49. clifton, tony. a life in exile. newsweek (october 13, 1997: 48. gere, richard. dalai lama: he belongs to the world. time (april 18, 2005: 92. 98 world religions: biographies dalai lama gyatso, tenzin. a conversation with the dalai lama. interview with alex perry. time international (october 25, 2004: 36. gyatso, tenzin. dalai lama: a truly far-sighted person. interview with sudip mazumdar. newsweek international (december 27, 2004: 102. iyer, pico. the god in exile. time (december 22, 1997: 72. seaman, donna. review of the universe in a single atom: the convergence of science and spirituality, by

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ing chapter and verse. this is the age of facts, the age of facts, sir "well" said the old gentleman, with a pleasant smile "if we meet again, perhaps, at least, i may direct your researches to the proper source of intelligence" and with that he buttoned his greatcoat, whistled to his dog, and departed. it so happened that i did meet again with the old gentleman, exactly four days after our brief conversation in mr. d 's bookshop. i was riding leisurely towards highgate, when, at the foot of its classic hill, i recognised the stranger; he was mounted on a black pony, and before him trotted his dog, which was black also. if you meet the man whom you wish to know, on horseback, at the commencement of a long hill, where, unless he has borrowed a friend's favourite hack, he cannot, in decent h

has never once drawn a character to be met with in actual life, who has never once descended to a passion that is false, or a personage who is real" i was about to reply very severely to this paradox, when i perceived that my companion was growing a little out of temper. and he who wishes to catch a rosicrucian, must take care not to disturb the waters. i thought it better, therefore, to turn the conversation "revenons a nos moutons" said i "you promised to enlighten my ignorance as to the rosicrucians "well" quoth he, rather sternly "but for what purpose? perhaps you desire only to enter the temple in order to ridicule the rites "what do you take me for! surely, were i so inclined, the fate of the abbe de villars is a sufficient warning to all men not to treat idly of the realms of the sa

itings extant "imposter" cried my host "apollonius an imposter "i beg your pardon; i did not know he was a friend of yours; and if you vouch for his character, i will believe him to have been a very respectable man, who only spoke the truth when he boasted of his power to be in two places at the same time "is that so difficult" said the old gentleman "if so, you have never dreamed" here ended our conversation; but from that time an acquaintance was formed between us which lasted till my venerable friend departed this life. peace to his ashes! he was a person of singular habits and eccentric opinions; but the chief part of his time was occupied in acts of quiet and unostentatious goodness. he was an enthusiast in the duties of the samaritan; and as his virtues were softened by the gentlest

ope, noble by birth, polished in manners, republican in opinions. there, too, was the venerable malesherbes "l'amour et les delices de la nation (the idol and delight of the nation (so-called by his historian, gaillard) there jean silvain bailly, the accomplished scholar, the aspiring politician. it was one of those petits soupers for which the capital of all social pleasures was so renowned. the conversation, as might be expected, was literary and intellectual, enlivened by graceful pleasantry. many of the ladies of that ancient and proud noblesse for the noblesse yet existed, though its hours were already numbered added to the charm of the society; and theirs were the boldest criticisms, and often the most liberal sentiments. vain labour for me vain labour almost for the grave english la

newly arrived in paris, where his wealth, his person, and his accomplishments, had already made him remarked and courted; the other, an old man, somewhere about seventy, the witty and virtuous, brave, and still light-hearted cazotte, the author of "le diable amoureux" these two conversed familiarly, and apart from the rest, and only by an occasional smile testified their attention to the general conversation "yes" said the stranger "yes, we have met before "i thought i could not forget your countenance; yet i task in vain my recollections of the past "i will assist you. recall the time when, led by curiosity, or perhaps the nobler desire of knowledge, you sought initiation into the mysterious order of martines de pasqualis (it is so recorded of cazotte. of martines de pasqualis little is

ove, and wonder. diversi aspetti in un confusi e misti "ger. lib" cant. iv. 7. different appearances, confused and mixt in one. chapter 2.i. centauri, e sfingi, e pallide gorgoni "ger. lib" c. iv. v (centaurs and sphinxes and pallid gorgons) one moonlit night, in the gardens at naples, some four or five gentleman were seated under a tree, drinking their sherbet, and listening, in the intervals of conversation, to the music which enlivened that gay and favourite resort of an indolent population. one of this little party was a young englishman, who had been the life of the whole group, but who, for the last few moments, had sunk into a gloomy and abstracted reverie. one of his countrymen observed this sudden gloom, and, tapping him on the back, said "what ails you, glyndon? are you ill? you

in calculations of the astrologer, i should tell you, in their despicable jargon, that my planet sat darkly in your house of life. cross me not, if you can avoid it. i warn you now for the first time and last "you despise the astrologers, yet you utter a jargon as mysterious as theirs. i neither gamble nor quarrel; why, then, should i fear you "as you will; i have done "let me speak frankly, your conversation last night interested and perplexed me "i know it: minds like yours are attracted by mystery" glyndon was piqued at these words, though in the tone in which they were spoken there was no contempt "i see you do not consider me worthy of your friendship. be it so. goodday" zanoni coldly replied to the salutation; and as the englishman rode on, returned to his botanical employment. the s

or the great leonardo da vinci, served by airy forms; and no brazen image, the invention of magic mechanism, communicated to him the influences of the stars. none of the apparatus of the alchemist the crucible and the metals gave solemnity to his chambers, or accounted for his wealth; nor did he even seem to interest himself in those serener studies which might be supposed to colour his peculiar conversation with abstract notions, and often with recondite learning. no books spoke to him in his solitude; and if ever he had drawn from them his knowledge, it seemed now that the only page he read was the wide one of nature, and that a capacious and startling memory supplied the rest. yet was there one exception to what in all else seemed customary and commonplace, and which, according to the

live! there may be a mournful warning in your conjecture. turn once more to the easel and the canvas" so saying, zanoni waved his hand, and, with downcast eyes and a slow step, bent his way back into the city. chapter 2.viii. the goddess wisdom. to some she is the goddess great; to some the milch cow of the field; their care is but to calculate what butter she will yield. from schiller. this last conversation with zanoni left upon the mind of glyndon a tranquillising and salutary effect. from the confused mists of his fancy glittered forth again those happy, golden schemes which part from the young ambition of art, to play in the air, to illumine the space like rays that kindle from the sun. and with these projects mingled also the vision of a love purer and serener than his life yet had k

d, might purify his whole being as a strong wind purifies the air. but though he could not bring himself to decide in the teeth of so rational a judgment, neither could he resolve at once to abandon the pursuit of viola. fearful of being influenced by zanoni's counsels and his own heart, he had for the last two days shunned an interview with the young actress. but after a night following his last conversation with zanoni, and that we have just recorded with mervale, a night coloured by dreams so distinct as to seem prophetic, dreams that appeared so to shape his future according to the hints of zanoni that he could have fancied zanoni himself had sent them from the house of sleep to haunt his pillow, he resolved once more to seek viola; and though without a definite or distinct object, he

enough" he said, forcing a smile "i yield. let me prove that i do not yield ungraciously; will you favour me with your presence at a little feast i propose to give in honour" he added, with a sardonic mockery "of the elevation of my kinsman, the late cardinal, of pious memory, to the true seat of st. peter "it is, indeed, a happiness to hear one command of yours i can obey" zanoni then turned the conversation, talked lightly and gayly, and soon afterwards departed "villain" then exclaimed the prince, grasping mascari by the collar "you betrayed me "i assure your excellency that the dice were properly arranged; he should have thrown twelve; but he is the devil, and that's the end of it "there is no time to be lost" said the prince, quitting his hold of his parasite, who quietly resettled hi

SIR WALLIS BUDGE EGYPTIAN MAGIC

charged with "carrying abroad their words to their mothers and sisters who were there to stir up men and to incite malefactors to do wrong to their lord; another was charged with aiding and abetting the conspiracy by making himself one with the ringleaders; another was charged with being cognizant of the whole matter, and with concealing his knowledge of it; another with p. 74 "giving ear to the conversation held by the men conspiring with the women of the perkhent, and not bringing it forward against them" and so on. the conspiracy soon extended from egypt to ethiopia, and a military official of high rank in that country was drawn into it by his sister, who urged him to "incite the men to commit crime, and do thou thyself come to do wrong to thy lord; now the sister of this official was

first reduced it to writing upon papyrus, then went to her tomb and read it there, and finally tied the papyrus to a statue or figure of his wife which was therein; since her double or spirit lived in the tomb she would, of course, read the writing and understand it. 1 it is a pity that we have no means of knowing what was the result of the husband's complaint. elsewhere 2 we have a fragment of a conversation which a priest of amen called khonsu-em-heb, who was searching for a suitable place in which to build his tomb, holds with the. double or spirit of some person whom he has disturbed, and the spirit of the dead tells some details of his life to the living man. the cemeteries were regarded with awe by the ancient egyptians because of the spirits of the dead p. 220 who dwelt in them, and

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

i could not help feeling that even on his way to the other world he would be under the providence of god, and that when he arrived there all would be well with him, if it ever has been so with anybody. so i felt no sorrow at all, as you might have expected on such a solemn occasion. at the same time i felt no pleasure at being occupied in our usual philosophical discussions that was the form our conversation took; i felt an absolutely incomprehensible emotion, a sort of curious blend of pleasure and pain combined, as my mind took it in that in a little while my friend was going to die.46 platonic mysteries 43 the dying socrates discourses to his pupils on the theme of immortality. as one who has realized the worthlessness of life, he furnishes a kind of proof utterly distinct from any log

then to ourselves.56 plato promises those who follow such a course that some protecting deity will see us safely through a strange and unusual argument and bring us to a likely conclusion. 57 52 christianity as mystical fact the mystery of creation it is in the timaeus above all that the platonic worldview stands revealed in its character of a mystery. from the very beginning of the dialogue the conversation concerns an initiation; solon is initiated into the mysteries of creation and into the mythological traditions which use pictures to symbolize eternal truth by an egyptian priest. there have been, and will be many different calamities to destroy mankind, the priest tells solon: the greatest of them by fire and water, lesser ones by countless other means. your own story of how phaethon

SYMBOLISM

e who work with the symbol. these symbols can become "magnetic, in that each use of the symbol brings forth yet another repetition of the symbol. each reference brings forth a constellation of meaning, with one meaning and use leading to another. each use of the symbol sparks, or attracts, another use of the symbol. 1566 in these cases the symbols will often be repeated over and over throughout a conversation or other communication, each time exercising one or more of those meanings, and through the course of the communication this symbol can almost hold or reflect an entire world view. this is the way the people influenced by the symbol see their world. at a political rally the symbol might be "america "democracy, or "the party (citizens of other countries may substitute those symbols mea

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

mentioned overseas and how she confused me with saying the illuminati or the "chosen fathers" had purposely inflicted the disease on the masses. besides being convinced she was telling the truth, maria also said the illuminati, referring to them in italian swear words as "pig gods, had been entrenched for years in america, with many of its leaders among the loyal followers of the "order" our last conversation became quite personal, straying away from the names of powerful church and political figures, instead centering on how the illuminati personally devastated maria's life. to this day, as she said her final words, i wish i would have said or done something more to save her life, but i had no inkling whatsoever it would come to a shocking end at the vatican in less than a month "they kil

ing. ml: yeah. thank you! gs: but anyway, we'll leave that for another time. thanks, marilyn. we'll be back on the investigative journal in three minutes, with svali [commercial break- resume 33:20] gs: okay! uh, you know, they're not going to get me. that's for sure. my house is anti-illuminated. it's not going to happen, folks. just to end that, svali, before i get back to you, just to end that conversation we had with marilyn about catholicism. i look back at it, and i really thank my dad. and i do it in kind of a way, i'm just thinking about it now. i didn't know what the church was about. but you know, something strange did happen when i was young. my mom died, and i was ten years old. my brother was six months old at the time she died of leukemia. it was a very, very tragic affair- l

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

craft, the four witches, gather on the beach to summon the spirit of monon. which, is an example of magical theurgy in the form of an invocation. invocation, or invoking a spirit is the act of calling a deity, into one s self. other forms of theurgy, are meditation, the practice of the vision quest, various path workings, the ritual of calling down the moon, and works leading to the knowledge and conversation of your holy guardian angel. theurgy thaumaturgy is the form of magick, most commonly portrayed in movies and on television. it is that body of works which deal with the achievement of physical or social goals. in the craft, we saw examples of this in the healing spell, the love spell, the revenge spell, and the glamor spell. these are the types of magick normally employed, in an atte

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

d to be seated, generally forming a circle around a large round table. the successful medium of an established reputa- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 86 mediums and mystics theouija board was first available for the american public in 1890 and was marketed as a parlor game. tion usually begins the seance in a friendly manner, making light conversation with each of the sitters. such an approach relaxes the sitters and encourages them to express their wishes or any concerns that they might have about their communicating with the deceased. the medium is quite certain that their very presence at a seance indicates some degree of receptivity to the idea of communication with the dead. by the time the medium has entered the meditative st

the pathological cases, we seem to have a mere splitting of the mind, while in the mediumship cases we have to deal with a (perhaps fictitious) personality which is nevertheless in touch or contact, in some mysterious way, with another (spiritual) world, from which it derives information, and through which genuine messages often come. in an interesting appendix to carrington s book, he records a conversation with the spirit guide uvani in which he questions him concerning the mechanics involved in the controlling of eileen garrett s underconsciousness, his term for the unconscious. uvani emphasizes that although he controls the medium s underconsciousness, he has absolutely no control over her conscious mind nor would he ever consider such control to be ethical or right. in answer to a di

fierz. london: weidenfeld& nicolson, 1950. eusapia palladino (1854 1918) at the time of her death in 1918, eusapia palladino had been both the most thoroughly investigated physical medium in the history of psychical research and the most controversial and startling personality ever to confront a team of investigators into the unexplained. she could be at once flirtatious and so suggestive in her conversation that some researchers were embarrassed by her frank sexuality; and at the same time, she dominated her husband so completely that the beleaguered man had to take her maiden name as his own when they were married. palladino could hardly sign her own name and reading was beyond her knowledge, but the world s leading scientists and psychical researchers testified that this enigmatic woma

ge of topics. m delving deeper kautz, william h. and melanie branson. channeling: the intuitive connection. san francisco: harper and row, 1987. lazaris. http//www.lazaris.com/lmintromf.htm. 15 october 2001. lazaris interviews, book 1. beverly hills: concept: synergy publishing, 1988. the sacred journey: you and your higher self. beverly hills: concept: synergy publishing, 1987. zuromski, paul. a conversation with jach pursel and lazaris. body, mind spirit 7, no. 1 (january/ february 1988. jane roberts (1929 1984) on september 9, 1963, 34-year-old jane roberts had finished her dinner and was sitting down to her usual evening session of poetry writing. her husband, robert f. butts, was in his art studio, three rooms away, working on his painting. roberts picked up her pen and stared at the

war with the spirits a war with the invisible forces that want men s souls. describing the process of exorcism, martin explained that an exorcism was a confrontation, not a mere exercise in prayer. the exorcist was at war with the demon. once begun, the process must be finished. if the exorcist should stop the rites for any reason, the demon will pursue him. the exorcism continues with a kind of conversation between the demon and the exorcist, who is attempting to learn as quickly as possible the demon s name. often the entity s name is a reflection or a symbol of that demon s function, and it must be forced to admit it. the demon systematically ridicules human love and faith and constantly probes the exorcist for any signs of weakness, any area of his past that might be open to reproach

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followed by a number of pebbles. price busied himself for the next several days with interviewing the surviving daughters of henry bull, the builder of the rectory, and as many former servants as had remained in the village. the eldest of the three surviving daughters told of seeing the nun appear at a lawn party on a sunny july afternoon. she had approached the phantom and tried to engage it in conversation, but it had disappeared as she had drawn near to it. the sisters swore that the entire family had often seen the nun and that their brother had said that, when dead, he would attempt to manifest himself in the same way. it was their father, henry bull, who had bricked up the dining room window so that the family might eat in peace and not be disturbed by the spectral nun peeping in at

time in welcoming the returning investigator. while he was examining an upstairs room, an empty wine bottle hurled itself through the air, narrowly missing him. the party was brought back down to the kitchen by the screams of their chauffeur, who had remained behind to enjoy a leisurely smoke. the distraught man insisted that he had seen a large, black hand crawl across the kitchen floor. during conversation, mrs. foyster disclosed that she had seen the monster that had been causing all the eerie disturbances. reverend foyster showed price the entry that he had made in his journal on march 28 when his wife had confronted the entity while ascending a staircase. she had described it as a monstrosity black, ugly, and ape-like. it had reached out and touched her on the shoulder. price later l

c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 40 ghosts and phantoms before the household went to bed, and with brief intermissions were heard until after broad day in the morning. mary ricketts could frequently distinguish articulate sounds. usually a shrill female voice would begin, and then two others with deeper and manlike tones joined in the discourse. although the conversation often sounded as if it were taking place close to her, she never could distinguish actual words. at last, mary ricketts appealed to her brother, the earl st. vincent, to come to her aid. earlier, he had spent a few days at hinton ampner and had heard nothing, but now the urgency in his sister s letter convinced him that whatever was troubling her was real at least to her and the serva

f being sent to the brutal work in the fields. one evening, as she stood nearby the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 42 ghosts and phantoms judge and sara matilda, listening for any mention of her name and what she feared would be her dreaded fate, woodruffe grew annoyed with her presence and accused her of eavesdropping on a private family conversation with his wife. angrily, the judge ordered his overseers to cut off one of chloe s ears as punishment. from that time on, chloe wore a green headscarf with an earring pinned to it to hide her missing ear. wise in the ways of herbs and potions, chloe came up with what she believed might be the perfect means that would guarantee her status of house slave and keep her out of the fields. s

knowing that one is still dreaming. the word lucid is used to indicate a sense of mental clarity. a lucid dream usually occurs while one is in the midst of a dream and suddenly realizes that the experience that he or she is undergoing is not happening in physical reality, but in the framework of a dream scenario. often the dreamer notices some impossible occurrence in the dream, such as having a conversation with a deceased relative or having the ability to fly, which prompts this awareness. while experiencing lucid dreaming is not quite the same thing as exercising control over one s dreams, the dreamer who realizes that he or she is dreaming may greatly influence the course of the events in the dream scenario. some practitioners of lucid dreaming promise extended creativity, the ability

nsidered too deterministic by the majority of psi researchers and has been generally discredited, one of his theories in regard to deja vu, the sense of the already seen, is quite intriguing. dunne suggested that this curious experience (which almost everyone has had at one time or another) of having been here before is due to the stimulation of a partially remembered precognitive dream. when the conversation becomes familiar or the new location becomes suddenly recognizable, one may, according to dunne, simply be remembering a precognitive dream, which had been driven back into the subconscious. for those researchers who study precognition, the conventional idea of time existing as some sort of stream flowing along in one dimension is an inadequate one. in this linear view of time, the pa

regarded the sneeze as a sign that the soul was giving them an omen, which some interpreted as a lucky omen, others as unlucky. the greeks, romans, and egyptians considered the sneeze a kind of internal oracle that warned them in times of danger and foretold future good or evil. sneezing to the right was considered lucky; to the left, unlucky. an old flemish belief maintained that a sneeze during conversation proved the truth of a remark. such a superstition was also prevalent among the greeks, the romans, and the egyptians. the custom of uttering a benediction, a god bless you, after the sneeze is universal, and each country has its own particular superstition concerning it. the romans believed that the sneeze expelled evil spirits; therefore, the act of sneezing was considered an effort

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he rite of liber samekh, celebrating sexual release and the passage of the spirit from a lower level of consciousness to a higher one. crowley added his own contributions to the original gnostic text, some of which were ghigh supernatural black magic h and gintercourse with the demon. h according to crowley the ritual was the one to be employed by the beast 666 for the attainment of knowledge and conversation with his holy guardian angel. in the black arts (1968) richard cavendish comments on the liber samekh: gto know the angel and have intercourse with the demon. means to summon up and liberate the forces of the magician fs unconscious. the performance of the ritual is accompanied by cthe mounting frenzy with which the barbarous names of power are chanted cending in a climax which is bot

when his slave tituba began telling stories of voodoo and restless spirits to his nine-year-old daughter betty and her cousin abigail williams, 11. while it is certain that the puritan preacher would have either scolded or beaten tituba for filling the girls f heads with such spooky tales, abigail and betty cherished these secret times with the slave woman and kept quiet about the nature of their conversation. soon the exciting storytelling sessions in the parris household were attracting older girls, such as 16-year-old mary walcott and 18-year-old susanna sheldon, who wanted tituba to tell their fortunes and predict their future husbands, as well as tell them ghost stories. although rev. parris and the other preachers fulminated from the pulpits about the dangers of seeking occult knowle

THE GOLDEN ESSENCE

mance. awareness, as it is focused through the housle, is in fact the key to the highest workingthe working of immortality, the immortalization of the individual. modern pagan authors normally do not discuss such topics, but they were secret doctrines of the ancient mysteries. the secret workings of the true life without beginning or end are summed up in the housle, perfectly. before we begin our conversation, i would like to state that the explanation for the inner meanings of the housle given here is relatively deep; if you perform the housle, and have read my other writings about it, this essay can and will transform how you see it, which is a good thing- but don t let what you read here interrupt your experience of the housle as a ground level rite of simplicity. it still is, and will

THE KEY TO THE MYSTERIES

t to deceive themselves! a god of the devil, in short, abetted, protected, and scarcely surpassed in his revenges, by a devil of a god" the rest of the pamphlet was of the same vigour. the professor of magic was almost frightened, and inquired the address of mr. madrolle. it was not without some trouble that he obtained an interview with this singular pamphleteer, and here is, more or less, their conversation: eliphas levi "sir, i have received a pamphlet from you. 139 i am come to thank you for your gift, and, at the same time, to testify to my astonishment and disappointment" mr. madrolle "your disappointment, sir! pray explain yourself, i do not understand you "it is a lively regret to me, sir, to see you make mistakes which i have myself at one time made. but i had then, at least, the

eeking the realization of a thought. i have something to do "i do not suppose that this something can be an operation of black magic. you know as well as i do, reverend sir, that the church has always condemned, and still condemns, severely, everything which relates to these forbidden practices" a pale smile, imprinted with a sort of sarcastic irony, was all the answer that the abbe gave, and the conversation fell to the ground. however, the cheiromancer desbarrolles was attentively looking at the hand of the priest; he perceived it, a quite natural explanation followed, the abbe offered graciously and of his own accord his hand to the experimenter. desbarrolles knit his brows, and appeared embarrassed. the hand was damp and cold, the fingers smooth and spatulated; the mount of venus, or t

ious rites "really! but the man is then a monster, or a madman "i think he is just simply in love" said desbarrolles "he is gnawed by some absurd passion, and hopes for absolutely nothing unless he can get the devil to interfere "but how then- what does he mean when he says that we shall hear him spoken of "who knows? perhaps he thinks to carry off the queen of england, or the sultana valide" the conversation dropped, and a whole year passed 165 without mme. a. or desbarrolles, or eliphas hearing the unknown young priest spoken of. in the course of the night between the 1st and 2nd of january, 1857, eliphas levi was awakened suddenly by the emotions of a bizarre and dismal dream. it seemed to him that he was in a dilapidated room of gothic architecture, rather like the abandoned chapel of

lligent men are, unknown to themselves, the doctors of humanity; foolish and wicked men are public poisoners. there are people in whose company one feel refreshed. look at that young society woman! she chatters, she laughs, she dresses like everybody else; why, then, is everything in her better and more perfect? nothing is more natural than her manner, nothing franker and more nobly free than her conversation. near her everything should be at its ease, except bad sentiments, but near her they are impossible. she does not seek hearts, but draws them to herself and lifts them up. she does not intoxicate, she 244 enchants. her whole personality preaches a perfection more amiable than virtue itself. she is more gracious than grace, her acts are easy and inimitable, like fine music and poetry

hantoms. everyone must nourish his children; and our life consumes itself for the sake of our thoughts. happy are those who find again immortality in the creations of their soul! woe unto them who wear themselves out to nourish falsehood and to fatten death! for every one will reap the harvest of his own sowing. there are some unquiet and tormented creature whose influence is disturbing and whose conversation is fatal. in their presence one feels one's self irritated, and one leaves their presence angry; yet, by a secret perversity, one looks for them, in order to experience the disturbance and enjoy the malevolent emotions which they give us. such persons suffer from the contagious maladies of the spirit of perversity. the spirit of perversity has always for its secret motive 263 the thir

THE MOTHMAN PROPHECIES

nnie's sighting of the man-bird the year before. he seemed mainly concerned with mrs. hyre and my own relationship with her (we were professional friends, nothing more "what do you think if what would mary hyre do if someone told her to stop writing about ufos" he asked "she'd probably tell them to drop dead" connie replied. most of his questions were stupid, even unintelligible. after a rambling conversation he drove off into the night in his noisy car. connie called her aunt immediately, puzzled and upset by the visit. he was such a very odd man, she noted, and he wouldn't speak at all if you weren't looking directly into his dark, hypnotic eyes. connie, keith and larry not only noticed his long-fingered hands, but there was also something very peculiar about his ears. they couldn't say

baby was the center of all attention, brown totally ignored the child, not even bothering to show polite interest. when tom c, a next-door neighbor, was introduced brown extended his thumb and two forefingers for a handshake. he said he was from cambridge, ohio, a small town just outside of columbus, ohio. later a reporter for the columbus, ohio, dispatch arrived and in the course of their casual conversation it became apparent that brown had never heard of the dispatch, one of the state's largest newspapers, and, in fact, did not even know where cambridge was. his general demeanor made everyone uncomfortable. his inability to converse intelligently and his hypnotic, piercing gaze bothered everyone. despite the growing coolness, he lingered for five hours, leaving about 11 p.m. early in th

desk and jangling phones. his job in those days was to handle reporters inquiring about the ufo situation. his opening line was a show-stopper "there's nothing to it, mr. keel. it's all a lot of hearsay" on another desk there was a large red folder with the words top secret emblazoned in big black letters. while we talked, a secretary entered and put a newspaper clipping into the folder. my first conversation with lieutenant colonel jacks quickly turned into an argument. he parroted the well-known air force anti-ufo line and i explained gently that i had seen some of the damned things myself. at one point he pulled himself up and glared at me "are you calling an officer in the u.s. air force a liar" later on the phone rang and from his inflection it was obvious he was talking to a superior

ersburg, west virginia, an elongated object appeared low in the sky and descended directly in front of them. they stopped their car and a man emerged from the object and walked over to them. he looked like a normal man and was grinning broadly. he wore a black coat and kept his arms folded with his hands out of sight under his armpits. the witness rolled his window down and there was a very brief conversation. the stranger asked the pair who they were, where they were from, where they were going, and what time was it? then he strolled back to the dark cylinder and it rose quickly into the chill, drizzling sky. the two men had a strong emotional reaction to the seemingly pointless encounter. they debated whether they should tell anybody, deciding against it. but the point pleasant resident

try much less powerful than yours. he asked for woody's name. woody told him. my name is cold. i sleep, breathe, and bleed even as you do. mr. cold nodded toward the lights of parkersburg in the distance and asked what kind of place it was. woody tried to explain it was a center for business and homes a city. in his world, cold explained, such places were called "gatherings" while this telepathic conversation was taking place, the chimney-shaped object ascended and hovered some forty or fifty feet above the road. other cars came along the road and passed them. cold told woody to report the encounter to the authorities, promising to come forward at a later date to confirm it. after a few minutes of aimless generalities, cold announced he would meet woody again soon. the object descended, th

cer there and he seemed quite interested in her story and asked several questions. an hour later the family received a long-distance phone call from another air force base (none of them could remember the name of the base or the names of the officers when i interviewed them several months later. each one of them was interviewed at great length by "three or four officers" they were told that their conversation was being taped, and the questions followed a pattern which suggested the officers were filling out detailed forms on the other end of the line. however, all of them were disappointed to find the air force would not give them any information or answer their own questions. something extraordinary seems to have happened that night. instead of simply filing a report through normal channe

o was back in her apartment in cherry hill, new jersey, early in december 1966, packing her things for a trip to europe. her unlisted phone rang. a female voice with a slight foreign accent came on the line "hello, gwen "yes, this is gwen "gwen stevens "no, this is gwen martino "you're not gwen stevens "no. you've got the wrong gwen" this same woman called back again on two successive nights. the conversation was always the same. mrs. martino was mildly irritated that the woman would call her three times in a row but she thought nothing of it until i met her a few months later and asked my routine questions about unusual phone calls. because of the woman's accent, it is possible she was asking for "jen stevens" mrs. martino had never heard of anyone named either gwen or jen stevens. but at

nion that the line "could have been tapped" several days after our telephone problems began, my husband, who is a building contractor, was in a large downtown schenectady store inspecting some work and dropped into the snack bar for a cup of coffee. a few moments after he seated himself, a tall, tan "saturnine"-looking man, whom my husband had never seen before, sat down next to him and started a conversation. he began with "there have been people watching the sky every night down by the river in scotia" since peter was one of "those people" he was shocked. but kept cool and said "i beg your pardon" the man proceeded to talk about ufos. peter tried to draw him out and asked his name, and so on. all his questions were either parried or avoided. my husband was beginning to feel a bit uncomfo

ty that december when he was overcome by a strange sensation. a voice began to speak to him, announcing that it came from a spaceship somewhere overhead. he was becoming a contactee (a year later, woodrow derenberger was a guest on long john nebel's radio talk show in new york and i was one of the panelists. long john phoned dr. morgan on the air and he described his experiences in a beeper-phone conversation) while dr. morgan was tuning in to that phantom reality of the superspectrum, woody was entertaining more interesting visitors at mineral wells. a man identifying himself as captain bruce parsons of the nasa security police at cocoa beach, florida, called on him and invited him to cape kennedy, home of our space program. shortly after christmas, woody, his wife, and children flew to c

events around her home. her phone was "going crazy" the house lights were flashing on and off periodically and the electricians couldn't find the source of the problem, and other weird things were happening. as she talked i recognized certain patterns which suggested that a repeatable experiment might be possible. so i gave her some advice which would have sounded insane to anyone overhearing the conversation. i instructed her to go outside at exactly 9 p.m. that night with a flashlight and if she saw anything in the sky to signal to it. the next day she called me back excitedly. her husband, who had been skeptical of the whole ufo business, had been converted, she announced, with delight. she had followed my instructions and, sure enough, at 9 p.m. that night a large orange sphere appeare

lible look of federal officers. conservative ties, square clothes, recent haircuts. there must have been fifteen or twenty of them. i saw them in the local restaurants and drugstores, everywhere "is there a convention in town" i asked mary hyre "so you noticed them, too" she smiled "everybody's been asking me about them. but so far i haven't found out a thing" i decided to trap one of them into a conversation, but they all vanished before i could do so. one night roger scarberry, steve mallette, and myself were driving around the tnt area when we came upon a large black cadillac parked in the shadows. i slammed on the brakes, got out of our car, and walked over to the other vehicle. a well-dressed, distinguished-looking man was sitting behind the wheel holding a microphone in his hand. i t

THE NECRONOMICON SIMON VERSION

beast that yet awaits mankind. it would be vain to attempt to deliver a synopsis of crowley's philosophy, save that its 'leitmotif' is the rabelaisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the conscious self, a process of individuation which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour th

THE PATH OF KABBALAH

moshe chaim lucato (ramchal) wrote about such assemblies as well as other kabbalists in russia, among which are some of the greatest teachers of the previous generations. the influence of the outer society awakens one s beastly desires, which become a serious obstacle for spiritual progress. we must escape influence of people who try to influence us consciously or unconsciously. even partaking in conversation with such a person can result in a loss of spiritual achievements that took many months to come by. i have no wish whatsoever to encourage isolation from society, but a beginning student must be extra careful with regards to the knowledge that he perceives. after all, our entire free choice consists of choosing the right environment, meaning the society that we join and whose influenc

THE BINDING OF SHADOWS

pirit- your blood, sigil, grave soil and snake skin. this nganga will contain active fetish spirits related to the dead. you will use items of the dead which may bring shades or manes of the dead which will allow you to form from your own desire demon servitors of protection. one may fuse animal remains with human to form half beast elementals, or shades that prove useful in defense. do not allow conversation of any kind with such created servitors, for that is the road of insanity. command and will and allow no argument or discussion with such spirits. facing the nganga on the altar, take gravesoil and toss a small amount in the nganga. take then the vial of blood (of your own blood, nothing else) and pour a small amount on the skull of bones within the nganga. take the wand, encircling c

THE SECRET RITUALS OF THE OTO

crowley responded to the accusation by pointing out that he was not in possession of these secrets and therefore hardly in a position to reveal them. silently reuss opened a copy of crowley s book of lies and pointed to a passage beginning let the adept be armed with his magic rood and provided with his mystic rose. in a flash crowley understood the nature of the o.t.o. magical system and in the conversation that followed it was agreed that he should head the british section of the o.t.o. this, it will be remembered, was the mysteria mystica maxima. subsequently crowley visited berlin where he received copies of the order s instructional manuscripts and had the title of supreme and holy king of ireland, iona and all the britains within the sanctuary of the gnosis conferred upon him.19 whi

THE HOLY BIBLE KING JAMES VERSION

not [be] 37:11 but the meek shall inherit the earth; and shall delight themselves in the abundance of peace. 37:12 the wicked plotteth against the just, and gnasheth upon him with his teeth. 37:13 the lord shall laugh at him: for he seeth that his day is coming. 37:14 the wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy [and] to slay such as be of upright conversation. 37:15 their sword shall enter into their own heart, and their bows shall be broken. 37:16 a little that a righteous man hath [is] better than the riches of many wicked. 37:17 for the arms of the wicked shall be broken: but the lord upholdeth the righteous. psalms page 328 37:18 the lord knoweth the days of the upright: and their inheritance shall be for ever. 37:19 they shall not be

erest thine own mother s son. 50:21 these [things] hast thou done, and i kept silence; thou thoughtest that i was altogether [such an one] as thyself [but] i will reprove thee, and set [them] in order before thine eyes. 50:22 now consider this, ye that forget god, lest i tear [you] in pieces, and [there be] none to deliver. 50:23 whoso offereth praise glorifieth me: and to him that ordereth [his] conversation [aright] will i shew the salvation of god. psalm 51 to the chief musician, a psalm of david, when nathan the prophet came unto him, after he had gone in to bathsheba. 51:1 have mercy upon me, o god, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my psalms page 336 transgressions. 51:2 wash me throughly from mine iniquity, and cleanse me fr

death, and doth deliver: in whom we trust that he will yet deliver [us] 1:11 ye also helping together by prayer for us, that for the gift [bestowed] upon us by the means of many persons thanks may be given by many on our behalf. 1:12 for our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of god, we have had our conversation in the world, and more abundantly to youward. 1:13 for we write none other things unto you, than what ye read or acknowledge; and i trust ye shall acknowledge even to the end; 1:14 as also ye have acknowledged us in part, that we are your rejoicing, even as ye also [are] ours in the day of the lord jesus. 1:15 and in this confidence i was minded to come unto you before, that ye might

t ye have received, let him be accursed. 1:10 for do i now persuade men, or god? or do i seek to please men? for if i yet pleased men, i should not be the servant of christ. 1:11 but i certify you, brethren, that the gospel which was preached of me is not after man. 1:12 for i neither received it of man, neither was i taught [it] but by the revelation of jesus christ. 1:13 for ye have heard of my conversation in time past in the jews religion, how that beyond measure i persecuted the church of god, and wasted it: 1:14 and profited in the jews religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. 1:15 but when it pleased god, who separated me from my mother s womb, and called [me] by his grace, 1:16 to reveal his son in me, that i

the head over all [things] to the church, 1:23 which is his body, the fulness of him that filleth all in all. 2:1 and you [hath he quickened] who were dead in trespasses and sins; 2:2 wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 2:3 among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 2:4 but god, who is rich in mercy, for his great love wherewith he loved us, 2:5 even when we were dead in sins, hath quickened us together with christ (by grace ye are saved) 2:6 and hath raised [us] up together, and made [us] sit tog

nated from the life of god through the ignorance that is in them, because of the blindness of their heart: 4:19 who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. 4:20 but ye have not so learned christ; 4:21 if so be that ye have heard him, and have been taught by him, as the truth is in jesus: 4:22 that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 4:23 and be renewed in the spirit of your mind; 4:24 and that ye put on the new man, which after god is created in righteousness and true holiness. 4:25 wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. 4:26 be ye angry, and sin not: let not the sun go down upon you

a strait betwixt two, having a desire to depart, and to be with christ; which is far better: 1:24 nevertheless to abide in the flesh [is] more needful for you. 1:25 and having this confidence, i know that i shall abide and continue with you all for your furtherance and joy of faith; 1:26 that your rejoicing may be more abundant in jesus christ for me by my coming to you again. 1:27 only let your conversation be as it becometh the gospel of christ: that whether i come and see you, or else be absent, i may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 1:28 and in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of god. 1:29 for unto you it is given i

us mind the same thing. 3:17 brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. 3:18 (for many walk, of whom i have told you often, and now tell you even weeping [that they are] the enemies of the cross of christ: 3:19 whose end [is] destruction, whose god [is their] belly, and [whose] glory [is] in their shame, who mind earthly things) 3:20 for our conversation is in heaven; from whence also we look for the saviour, the lord jesus christ: 3:21 who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. 4:1 therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the lord [my] dearly beloved. 4:2 i bese

e of the life that now is, and of that which is to come. 4:9 this [is] a faithful saying and worthy of all acceptation. 4:10 for therefore we both labour and suffer reproach, because we trust in the living god, who is the saviour of all men, specially of those that believe. 4:11 these things command and teach. 4:12 let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 4:13 till i come, give attendance to 1 timothy page 686 reading, to exhortation, to doctrine. 4:14 neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. 4:15 meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. 4:16 take heed unto

nsuming fire. 13:1 let brotherly love continue. 13:2 be not forgetful to entertain strangers: for thereby some have entertained angels unawares. 13:3 remember them that are in bonds, as bound with them [and] them which suffer adversity, as being yourselves also in the body. 13:4 marriage [is] honourable in all, and the bed undefiled: but whoremongers and adulterers god will judge. 13:5 [let your] conversation [be] without covetousness [and be] content with such things as ye have: for he hath said, i will never leave thee, nor forsake thee. 13:6 so that we may boldly say, the lord [is] my helper, and i will not fear what man shall do unto me. 13:7 remember them which have the rule over you, who have spoken unto you the word of god: whose faith follow, considering the end of [their] conversa

ame mouth proceedeth blessing and cursing. my brethren, these things ought not so to be. 3:11 doth a fountain send forth at the same place sweet [water] and bitter? 3:12 can the fig james page 700 tree, my brethren, bear olive berries? either a vine, figs? so [can] no fountain both yield salt water and fresh. 3:13 who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. 3:14 but if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 3:15 this wisdom descendeth not from above, but [is] earthly, sensual, devilish. 3:16 for where envying and strife [is] there [is] confusion and every evil work. 3:17 but the wisdom that is from above is first pure, then peaceable, gentle [and] eas

TURNER ROBERT ARBETEL OF MAGICK

are ready to perform their offices for them, whether they will or not: by how much the rather will they attend you, if they are desired? but there do appear also evil spirits, and destroyers, which is caused by the envy and malice of the devil; and because men do allure and draw them unto themselves with their sin, as a punishment due to sinners. whosoever therefore desireth familiarly to have a conversation with spirits, let him keep himself from enormious sins, and diligently pray to the most high to be his keeper; and he shall break through all the snares and impediments of the devil: and let him apply himself to the service of god, and he will give him an increase in wisdom. 17 aphor 20. all things are possible to them that believe them, and are willing to receive them; but to the inc

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

rs of the agriculturist were over, and people had leisure to welcome with joyfulness the activity of nature s reproductive powers, which was in due time to bring their fruits. among the most celebrated of these festivals were the liberalia, which were held on the 17th of march. a monstrous phallus was carried in procession in a car, and its worshippers indulged loudly and openly in obscene songs, conversation, and attitudes, and when it halted, the most respectable of the matrons ceremoniously crowned the head of the phallus with a garland. the bacchanalia, representing the dionysia of the greeks, were celebrated in the latter part of october, when the harvest was completed, and were attended with much the same ceremonies as the liberalia. the phallus was similarly carried in procession, a

TYSON DONALD NEW MILLENNIUM MAGIC

ious can have more objective reality-defined here as significance in the evolution of the uni- verse-than the parasitic manifestation called human consciousness. the guardian may well be more real, in an absolute sense, than the personal self of the magus. the guardian has been recognized as of the highest importance to western magic for centuries. the ancients rightly understood that without the conversation of the guardian angel (the communication with their higher awareness) nothing was possible; but with the conversation of the guardian, all was possible. the guardian is the personalized response of the light to human needs. it is the medi- um through which the au expresses its omniscience at the level of the individual. cut off from the guardian, all learning would be no more than dry

y with the light. on a more mundane level, the magus uses the guardian to learn the mechanics of a personal system of magic that does not violate cosmic law. the guardian is relied on to remove psychic blockages and to unstop the springs of power so that the symbols of the art can be used with practical conse- quences. the guardian also provides guidance in times of great trial and confusion. the conversation of the guardian angel and the direct inspiration of the light can be distinguished in that the guardian meets the immediate personal needs of the magus, usually through the senses, while the light tends to be more abstract and careless of time. the direct inspiration of the light and the conversation of the guardian are two aspects of the same process of enlightenment, but the guardia

ho wishes to attain the conver- sation of the guardian angel. to become inwardly still requires that the seeker set aside the world and, in effect, become a holy person totally dedicated to the light, for a time at least. all forms of stimulation must be avoided, even those seemingly harmless, because they distract the mind from truth. you may not wish to hear that the only way you can obtain the conversation of your guardian angel is to renounce the world and live apart. you may be waiting to learn the easy trick that will let you get around this task. there is no trick, no shortcut. if you are unwilling to devote yourself utterly to the light, perhaps for a period of months, or even years, be assured you will never attain the conversation of your guardian or see the angel face to face. t

eparatory process the magus must conduct a master ritual of evocation that is based on his or her knowledge of the art in order to bring the guardian into material presence. this ritual serves to forge a bond between the magus and the angel that allows easier communication thereafter, provided the magus does not subsequently turn away from the light. when the magus returns to live in society, the conversation of the guardian is carried with the magus. it is not the purpose of this work to recommend texts, but the magus will find the second part of the book of the sacred magic of abramelin the mage particularly useful in these matters. it is an inspired work, descended from the ancient mysteries of the kabbalah. in it is given a system of living that has been proven effective for attaining

ersation of the guardian is carried with the magus. it is not the purpose of this work to recommend texts, but the magus will find the second part of the book of the sacred magic of abramelin the mage particularly useful in these matters. it is an inspired work, descended from the ancient mysteries of the kabbalah. in it is given a system of living that has been proven effective for attaining the conversation of the guardian angel. the ritual process in abramelin should not necessarily be copied, but rather should be used as a pattern and guide. the spirit names and magic squares that appear in the book belong to the writer, abraham the jew, and should not be used by the magus, who must rely on his or her own guardian to provide a personal hierarchy of spirits and their sigils. the book of

. the spirit names and magic squares that appear in the book belong to the writer, abraham the jew, and should not be used by the magus, who must rely on his or her own guardian to provide a personal hierarchy of spirits and their sigils. the book ofthe sacred magic ofabrarnelin recommends a physical withdrawal from society for a period of six lunar cycles, during which the working to achieve the conversation of the guardian is prepared. this withdrawal into isolation will not be- possible for most modern magi, who live submerged (and drowning) in a sea of human communications. therefore it becomes necessary for the magus to withdraw emotionally and intellectually without actually withdrawing physically-to live apart from friends and society at large on the mental level while still physica

TYSON DONALD SOUL FLIGHT

at spirits and angels enjoy every sense,-even the touch, more powerful and more exquisite than the touch of the body. with respect to the other, the being carried by the spirit into another place, what this is and how it is was also shown me by living experience; but only twice or three times. i may merely relate an experience:-walking through the streets of a city and through the country, and in conversation at the same time with spirits, i was not aware but that i was equally awake and in the enjoyment of my sight as at other times, walking thus without error; and all the while 1 was in a vision, seeing groves, rivers, palaces, houses, men, and many other objects. but after i had been walking thus for some hours, suddenly i was in bodily vision, and observed that i was in a different pla

use described benevolent beings similar to angels that radiated a sense of warmth and light, but did not involve themselves in human beings traveling on the astral plane. he wrote that they would recognize the presence of remote viewers, but would not interact with them or guide them.'69 when morehouse described these beings to his monitor, the monitor told him to approach them and engage them in conversation. the angelic beings merely smiled in a polite way and walked off. they regarded the remote viewer as harmless, but not worth talking to. morehouse also had his encounters with hostile beings that he regarded as demons. they would approach smiling, looking in every way like normal human beings, but when he began to suspect their true nature they would immediately attack him. on one occ

e "that it is a kind of ice is certain."1ss referring to the persian magician osthanes, pliny observed "as osthanes said, there are several forms of magic; he professes to divine from water, globes, air, stars, lamps, basins, and axes, and by many other methods, and besides to converse with ghosts and those in the underworld."189 divination by "globes" is very likely a form of crystal gazing. the conversation with "ghosts and those in the underworld" may have been effected by means of astral projection, and travel to the land of the dead. science is at a loss to explain what power natural crystals may have to induce an altered state of consciousness that facilitates soul flight. it is sometimes suggested that staring at the shiny surface of a crystal may induce a self-hypnotic condition. t

TYSON DONALD THE MAGICAL WORKBOOK

consecutive days. it begins the moment you get out of bed in the morning, and ends when you get into bed at night. practice is suspended while you are lying awake in bed prior to getting up in the morning, and before falling asleep at night, since at these times your thoughts are unfocused and erratic. each day for a full week, refrain from using the words "i" kmy "me" myself" and "mine" in your conversation. structure your words so that you do not need to say "i" or these other words regardless of what subject you talk about. avoid referring to yourself in the third person by saying such things as "anne needs a drink" when you mean "i need a drink" avoid referring to yourself by some cute expression such as "this humble person" or "this entity" or "the practitioner" the benefit of the ex

r these other words regardless of what subject you talk about. avoid referring to yourself in the third person by saying such things as "anne needs a drink" when you mean "i need a drink" avoid referring to yourself by some cute expression such as "this humble person" or "this entity" or "the practitioner" the benefit of the exercise is lost through this form of cheating. cut your ego out of your conversation entirely. for example, if your boss asks whether you completed the report you were 4 life exercises working on, instead of saying "i finished the report" or "the report was finished by me" say "the report is finished" if you cannot think of a way to respond without referring directly to ourse elf, remain silent. carry paper and a pen with you throughout the period of the exercise. eac

week. each day, for seven days, from the moment you get out of bed in the morning to the moment you get into bed at night, avoid saying anything critical about any other person. it makes no difference whether the person is known to you or is a public figure, or whether the person is living or dead. equally irrelevant is whether or not the person deserves criticism. tf you find yourself engaged in conversation, and someone invites you to criticize someone in any way whatsoever, remain silent. do not indicate agreement with words, facial expressions, or body gestures. carry a pen and paper during the seven days of your practice, and each time you find yourself outwardly expressing criticism of another person, or of what another person has done or said, whether by words, sounds, body posture

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

lived, he exercised his power to such purpose that she was healed immediately. moreover, the devil which had been cast out admitted that khensu paari- sekher was his master, and promised that he would depart to the place whence he came, provided that the prince of bekhten would celebrate a festival in his honour before his departure. meanwhile the prince and his soldiers stood by listening to the conversation between the god and the devil, and they were very much afraid. following the instructions of khensu pa-ari-sekher the prince made a great feast in honour of the supernatural visitors, and then the devil departed to the "place which he loved" and there was general rejoicing in the land. the prince of bekhten was so pleased with the egyptian god that he determined not to allow him to re

WESTERN MANDALAS OF TRANSFORMATION SR AL

nite clearing in the mental and physical vehicles, as well as a strong feeling of grounding. any session of using talismans for the purpose of working on aspects of the personality should also include the invocation of one's h. g. a. as regardie explains: the attainment is grounded upon a solid base, one not built on shifting sands that the merest breath of wind could overthrow; the knowledge and conversation (of the holy guardian angel) is rooted in the very spirit and body of the whole being, and no danger is there at all of an illumination obsessing him with a fanatical idea, or overthrowing the balance of his mind (1972, p202-03. when choosing the divine names to be placed on the talisman, the god-name is of utmost importance (this is distinguished from the angelic names and names of i

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

mysteries nichol s 13 williams 13 graves 13 another 13 the voyage of bran proverbs of the modern gaels advice attitudes behavior company contentment death education& experience fate fighting foolishness god& heaven greed hope humor 225 hypocrisy& integrity love nature politics pride tact& talk wisdom work wisdom of the native americans born natural sacred earth silent vigils simple truth courtesy conversation persistence crowned leadership pine tree chiefs not by bread alone show me free wisdom quarreling about god god made me this way pausing please listen the views of two men misfortune pretty pebbles the power of paper frantic fools cities the white man s dreams the vigil wisdom of the africans proverbs on wisdom proverbs on truth and falsehood proverbs on human conduct proverbs on virt

ian not a good pupil hidden depths the secret the wisdom of silence grateful to allah safety happiness is not where you seek it there is more light here the blind man and the lamp salt is not wool the trip something fell the tax man appreciation forgotten question a moment in time all i needed was time the short cut to deal with the enemy various other quotes art, beauty, and poetry community and conversation custom, justice, and law death and fate earth and ecology education and learning fear and freedom fools and humor leadership practical simplicity prayer priests religion silence travel truth wisdom 227 the green book volume one the original 1966 introduction those who join the reformed druids are, in one sense or another, religious rebels. they are usually fed up with the hypocrisies

ewards. interest, wonder, admiration grew, and the fact was appreciated that life was more than mere human manifestation; it was expressed in a multitude of 261 forms. this appreciation enriched lakota existence. life was vivid and pulsing; nothing was casual and commonplace. the indian live lived in every sense of the word from his first to his last breath. chief luther standing bear teton sioux conversation praise, flattery, exaggerated manners, and fine, high sounding words were no part of lakota politeness. excessive manners were put down as insincere, and the constant talker was considered rude and thoughtless. conversation was never begun at once, or in a hurried manner. no one was quick with a question, no matter how important, and no one was pressed for an answer. a pause giving ti

ng words were no part of lakota politeness. excessive manners were put down as insincere, and the constant talker was considered rude and thoughtless. conversation was never begun at once, or in a hurried manner. no one was quick with a question, no matter how important, and no one was pressed for an answer. a pause giving time for thought was the truly courteous way of beginning and conducting a conversation. chief luther standing bear teton sioux persistence when you begin a great work you can t expect to finish it all at once; therefore do you and your brothers press on, and let nothing discourage you until you have entirely finished what you have begun. now, brother, as for me, i assure you i will press on, and the contrary winds may blow strong in my face, yet i will go forward and ne

much. think about it. wisdom of the africans source: these proverbs are from the akan people of ghana and were collected from the book; speak to the winds, proverbs from africa by kofi asare opoku, lothrop, lee and shepard company, new york 1975. proverbs on wisdom a fool s walking stick helps the wise person to stand. wisdom is not like money which should be kept in a safe. if you are greedy in conversation, you lose the wisdom of your friends. the wise person who does not learn ceases to be wise. all knowledge is acquired by learning. it is through other people s wisdom that we learn wisdom ourselves; a single person s understanding does not amount to anything. one must come out of one s house to begin learning. proverbs on truth and falsehood if you travel with fraud, you may reach you

it with me. brotherhood is a two-way street. i don t think brotherhood should be practiced with a man just because his skin is white. brotherhood should hinge upon the deeds and attitudes of a man. malcolm x there is no agony like learning an untold story inside you. zora neale hurston ancient things remain in the ears. oji never give up what you have seen for what you have heard. swahilli a good conversation is better than a good bed. galla he who gives you the diameter of your knowledge, prescribes the circumference of your activities. minister louis farrakhan that which is written is binding, but that which is spoken is forgotten. amharic suddenly, it has become popular to defend tribal people, their world view and their life ways. but while the west is engaged in a great debate about w

aid which seem contradictory to me. first you said that one cannot sin unless one does so of one s own free will. but then you said you would give me a pill which would deprive me of my own free will, and then i could sin as much as i like. but if i no longer had free will, then, according to your first statement, how could i be capable of sinning? god: you are confusing two separate parts of our conversation. i never said the pill would deprive you of your free will, but only that it would remove your abhorrence of sinning. mortal: i m afraid i m a bit confused. god: all right, then, let us make a fresh start. suppose i agree to remove your free will, but with the understanding that you will then commit an enormous number of acts which you now regard as sinful. technically speaking, you w

tions for the new age by rosenberg, 1978. peter s quotations: ideas for our time by laurence j. peter, 1977 art, beauty, and poetry art is frozen zen. r.h. blyth beauty is loved without knowing anything, and ugliness is hated without being to blame. maltese consistency is the last refuge of the unimaginative. oscar wilde poets and pigs are appreciated only after their death. italian community and conversation in necessary things, unity; in doubtful things, liberty; in all things, charity. richard baxter the basket that has two handles can be carried by two. egyptian eat according to your taste, and dress according to the taste of others. moorish two are an army against one. icelandic the avalanche has already started. it is too late for the pebbles to vote. unknown man can do without his f

e taste of others. moorish two are an army against one. icelandic the avalanche has already started. it is too late for the pebbles to vote. unknown man can do without his friends but not without his neighbors. egyptian better a neighbor over the wall than a brother over the sea. albanian choose the neighbor before the house and the companion before the road. moorish argument is the worst sort of conversation. jonathan swift without conversation there is no agreement. montenegrin yes and no make a long quarrel. icelandic faults are thick where love is thin. welsh the faultfinder will find faults even in paradise. henry thoreau real progress is made not by the loud, ostentatious, push majorities, but always by small and obstinate minorities. henryk skolimowski nothing makes you more toleran

ngs can be done. actual learning requires that you do those things. farad n corrino (harq al-ada, dune most men, when they think they are thinking are merely rearranging their prejudices. knute rockne there s a difference between a philosophy and a bumper sticker. charles m. schulz i can evade questions without help; what i need is answers. john f kennedy i often quote myself. it adds spice to my conversation. george bernard shaw the art of teaching is the art of assisting discovery. mark van doren for every person wishing to teach there are thirty not wanting to be taught. w.c. sellar you can teach a student a lesson for a day; but if you can teach him to learn by creating curiosity, he will continue the learning process as long as he live. clay bedford learn to reason forward and backwar

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

get close to them, we find again that our thought runs into di culties. 11 but surely the most celebrated passage enunciating the dilemma of determining the nature of time appears in the confessions of augustine: what is time? who can explain this easily and briefly? who can comprehend this even in thought so as to articulate the answer in words? yet what do we speak of, in our familiar everyday conversation, more than of time? we surely know what we mean when we speak of it. we also know what is meant when we hear someone else talking about it. when then is time? thinking time/ hermeneutic suppositions 3 provided that no one asks me, i know. if i want to explain it to an inquirer, i do not know. 12 to articulate the character of time is to freeze the river in motion, but the river thus f

s back to alef, the source that sustains the world through bestowing, a quality that is attributed to gimmel on account of its etymological link to gomel.39 the secret open of alef is manifest in the open secret of gimmel.40 to begin, then, we start with beit, the beginning that is second. ironically, the first discourse about beit in the redacted form of bahir begins somewhere in the middle of a conversation that has already begun, we know not when: and why does it41 begin [mathil] with beit? just as [the word] berakhah begins. how do we know the torah is called berakhah? as it says, and the sea42 is full of the lord s blessing [u-male birkat yhwh yam (deut 33:23, and the [word] yam is nothing other than torah, as it says, and broader than the sea [u-rehavah minni-yam (job 11:9. what is [

y derived from and therefore comprehended in the masculine.38 that ontological primacy accorded the masculine is a rmed in the bahir by the assertion that the bent nun is the letter s foundation (kefufah yesod. it is at this seam in the text that the discussion of the open and closed mem with which we began the chapter appears. fittingly, the deliberation on mem is interposed in the middle of the conversation on nun. the letter that is the signpost of the middle displays itself by breaking into the middle, inter/posing, inter/rupting, rupturing, creating the semblance of with/out, with/in. to ascertain the intent of this interposition, we need to take into account the concluding remarks on nun, which succeed the comment that the woman is cold and thus needs to be warmed by the male: and wh

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

parts of the puzzle. 191 stay in touch on the following pages you will find listed, with their current prices, some of the books and tapes now available on related subjects. your book dealer stocks most of these, and will stock new titles in the llewellyn series as they become available. we urge your patronage. however, to obtain our full catalththe idea of doing this book originally came from a conversation between israel regardie and myself during 1983 in new zealand. the decision to publish the inner order rituals of the 6=5 and 7=4 did not come lightly for either of us, but regardie and i both thought that these were better out in the open for all to use. both of our feelings were adequately summed up in regardie's book what you should know about the golden dawn (falcon press, in whic

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